《道门定制》Vol. 4

Because the disciple has encountered danger and lives in constant fear and worry, with life and health at risk, he has come to me to explain his plight and ask me to submit a memorial, pray for aid, and dispel calamity and illness. Seeing his condition, I am overcome with awe and bow face down upon the ground. Daring to risk offense, I respectfully submit this red memorial to the celestial bureaucracy.

I respectfully beseech the Most High Lord Lao, the Most High Elder, the Celestial Master, the Female Master, and the Three Masters. In accordance with the ordinances of the Illuminating Liturgy of the Five Emperors’ Spirit Flight and the Six Jia on the Left and Right, summon Jiazi Wang Wenqing, together with the ten deities of this cycle and their attendant officials. May each lead one hundred and twenty officers and generals, and one hundred thousand natural soldiers, to descend without delay. For the disciple [name], subdue the evil spirits of the Kan Palace, the bodily palace associated with kidney water and the lower body; treat the illness qi afflicting the Dantian and lower origin, the qi activity of the body’s lower region; and suppress it from within and without, so that the disease spirits at once disperse. I also beseech one Changsheng Jun and one Chen Gun Renjun, each leading twelve subordinates, to guard the disciple’s liver, let the liver qi flow freely, eliminate the source of illness, and cut down baleful spirits. May their merits be reported and recorded year by year, month by month, day by day, and hour by hour.

I further beseech Jiaxu Zhan Zijiang, together with the ten deities of this cycle and their attendant officials, each leading one hundred and twenty officers and generals and one hundred thousand natural soldiers, to descend without delay. For the disciple, harmonize the relationships between household family members and the Kitchen God, resolve the unease caused by taboos associated with the dwelling, support the practice of the Dao, and seize and destroy every kind of evil spirit. I also beseech one Zhao Gongzi and one Lü Weiming, each leading twelve subordinates, to stabilize the disciple’s Middle Field, where the heart spirit resides; calm the mind, protect the heart, and allow the true qi to communicate with the numinous. Above, respond to the Three Origins—the celestial, terrestrial, and aquatic officials; below, pacify the Crimson Palace, where the heart resides; protect the dwelling of the Red Child, where the heart spirit abides; subdue invading evil spirits; and record their merits hour by hour.

I further beseech Jiashen Che Yuansheng, together with the ten deities of this cycle and their attendant officials, each leading one hundred and twenty officers and generals and one hundred thousand natural soldiers, to descend without delay. For the disciple, drive away external evil spirits, spirits connected with punishments and prayers from earlier generations, and spirits arising from graves, lawsuits, claims, and similar matters. Banish them all and ease the illness. I also beseech one Du Huzhu, leading thirteen subordinates, and one Qinian Jun, leading twelve subordinates, to harmonize the disciple’s pulse qi and guard the lungs, allowing the numinous fluid to flow freely and the Canopy—the lungs—to become clear. May their merits be recorded hour by hour.

I further beseech Jiawu Wei Shangqing, together with the ten deities of this cycle and their attendant officials, each leading one hundred and twenty officers and generals and one hundred thousand natural soldiers, to descend without delay and carry out the talismanic command of the Office of Great Yin. Seize and destroy the essence spirits and lurking corpses within and around the body, harmful gu sorcery, and the disease qi produced by violating customary taboos. I also beseech one Chen Ziping and one Tongshen Jun, each leading twelve subordinates, to harmonize the disciple’s source of life, stabilize the Sea of Qi, where the body’s true qi gathers, guard the kidneys, and subdue external influences. Let the blood flow freely, let baleful spirits disperse, and let the illness be cured. May the numinous and perfected beings secretly lend their protection, and may their merits be recorded hour by hour.

I further beseech Jiachen Meng Feiqing, together with the ten deities of this cycle and their attendant officials, each leading one hundred and twenty officers and generals and one hundred thousand natural soldiers, to descend without delay. For the disciple, remove the calamities left by deceased ancestors from the past thirty-six generations, as well as the spirits summoned by vows, prayers, curses, lawsuits, and claims, which implicate the living and cause illness. May all these be dispelled, the illness cured, and calamities brought to an end. I also beseech one He Wenzhang and one Zhao Ziyu, each leading twelve subordinates, to guard the Granary of Heaven, the Spleen Palace where the spleen resides; regulate the spleen qi; and harmonize the five organs. Let the joints and channels throughout the body flow freely, let the true qi circulate, and let evil disperse. May their merits be recorded hour by hour.

I further beseech Jiayin Ming Wenzhang, together with the ten deities of this cycle and their attendant officials, each leading one hundred and twenty officers and generals and one hundred thousand natural soldiers, to descend without delay. For the disciple, remove the Five Plagues, the hundred poisons, epidemics, all kinds of illness spirits within and without, and the traveling disease spirits of the four directions and five regions. Destroy the evil spirits lurking inside the dwelling, as well as the strange demons and essence spirits transformed from objects of gold, silver, bronze, iron, wood, and stone. Cut down all that brings illness and harm. I also beseech one Ma Chaozhu and one Jiang Weiming, each leading twelve subordinates. The twelve divine officials summoned in these six petitions are all Heavenly Physicians. They are responsible for guarding the disciple’s thirty-six thousand spirits, twelve hundred forms and shadows, twelve thousand essence lights, the three hun souls on the left and seven po souls on the right, the five organs and six bowels, and the three hundred and sixty joints. May the spirits and qi throughout the body remain clear and balanced, and may the disciple enjoy lasting peace, recovery from illness, long life, and abundant blessings and prosperity.

I further beseech the Jade Maidens of the Six Ding, the Jade Maidens of the Six Jia, the righteous Yin-Yang deities of the Six Jia, and the divine generals Tianpeng, Tiannei, Tianchong, Tianqin, Tianfu, Tianxin, Tianying, Tianren, and Tianzhu. May they descend at once to protect the disciple’s body, cure the illness, and let the hundred spirits take turns in guarding him. May the defensive and nutritive qi and the blood vessels flow freely, the true qi circulate, life be prolonged, and health endure.

I respectfully beseech the twelve attendants of the Central Palace to receive this memorial and cleanse the disciple within and without, set his body and mind in order, harmonize his qi and blood, drive away evil, cut down spirits, subdue the po souls and restrain the hun souls, protect the Three Palaces—the upper, middle, and lower palaces within the body—and pacify the dwelling of the Red Child. May the officers and generals of the Six Jia each guard their appointed charge: the Azure Dragon protect the liver, the White Tiger protect the lungs, the Black Warrior guard the kidneys, and the Vermilion Bird pacify the heart. May the Perfected One of the Yellow Court, the inner deity who governs the spleen and stomach, harmonize the spleen and cleanse the stomach. Let the blood flow and the nutritive and defensive qi circulate freely. May numinous medicines secretly nourish the disciple and divine talismans descend unseen, warding off illness and distress and increasing blessings, prosperity, and lifespan.

I respectfully beseech the Perfected Spirit who Directs Destiny to inscribe the disciple’s name anew in the register of longevity, enter it in the registers of the living and the Blue Register, and erase it from the register of the dead, so that calamities and offenses may disperse. If the Heavenly Physician officers and generals or the deities of the Six Jia have earned merit, may it all be reported in a memorial on the days of the Three Assemblies, when Daoist purification assemblies and memorials are regularly conducted. May the disciple’s life thereby be preserved, as proof of the efficacy of divine protection. I beseech the Most High Lord Lao, the venerable Lords of the Most High Dao and De, the Lords and Elders, the Celestial Master, the Female Master, and the Five Qi Lords of the Three Masters’ lineage to judge this petition with clear insight, bestow the grace of renewed life, and grant boundless favor.

I, your servant, am ignorant and humble, my nature clouded and impure. On behalf of the disciple [name], long afflicted by illness, I respectfully submit this memorial, beseeching the officers and generals of the Six Jia, the perfected spirits and their attendants, the natural soldiers, and the Heavenly Physicians to remove baleful spirits and treat illness. I respectfully offer this red memorial, seeking gracious favor and healing.

The ritual method attributed to Lady Wei of Mount Heng (a Daoist female immortal), for changing one’s name and registered identity, extending one’s allotted lifespan, dispelling misfortune, and providing urgent aid.

Master Guangcheng said: Whenever ordinary people face calamities associated with the year or month, near the end of their allotted lifespan, or with their natal destiny and official allotment cut off—or when the current year is unfavorable and they suffer obstruction—they should submit this great petition for urgent aid. The calamity can then be dispelled, and blessings and official emoluments will follow. Beforehand, they must prepare petition offerings, tokens presented when submitting a petition, to express their wish for a longer life and increased fortune.

The offerings consist of a pair of silver rings, 120 counting rods, twelve feet of blue silk for the thread of life, twelve dou of emolument rice, 1,200 coins offered as a token, and twenty-four feet of purple gauze for the fabric of destiny.

When submitting the petition, hold it properly and bow. Face east during the day and north at night.

Petition text.

A disciple, so-and-so, bows today and submits this petition, saying: “I was originally an ordinary person. Fortunately, I was able to follow the Great Dao and receive the allotment of the August Ultimate, thereby preserving my life. But I am ignorant and unknowing, and have often acted in violation of what is right, bringing misfortune upon myself. This year I have fallen on hard times, with illnesses following one after another. I fear that the nine calamities will trouble me repeatedly and the three kinds of disaster will descend together, as though I were trapped in a net cast by Heaven. My life is short and my years nearly spent. I am also harassed and bullied by demons, evil spirits, and ghosts, and may yet suffer calamity at the hands of the officials of Mount Tai’s divine court. I cannot free myself, and day and night I live in fear and distress.”

Although this disciple’s offenses are grave, he still turns wholeheartedly toward the Great Dao and begs for deliverance. He sincerely petitions for his life and has come to lay his case before me. I cannot bear to refuse his plea. I therefore respectfully set up an altar in the courtyard and, beneath the Great Void and before the Northern Dipper, bow low and present this great petition, submitting it to the celestial administration. I beseech the Most High Lord Lao, the Most High Elder, the Celestial Master, the Lady Master, the Three Masters, and the Holy Father and Mother to grant boundless mercy and pardon the grave offenses of this disciple, so that he may be rescued from calamity and find safety in danger.

I respectfully petition the star official who governs this disciple’s life, together with the divine generals, merit officers, and messengers corresponding to the year, month, day, and hour of his birth. I ask them to carry the register of his allotted years and lifespan to the Jade Emperor, report the matter to the Director of Destinies, and request a separate review. I further petition the star official who governs his life and the divine officials under his command to carry the register and present it to the Jade Emperor, informing the Director of Destinies and requesting that the records be revised, punishments lifted, executions halted, and the entries in the register of offenses erased, so that his brief lifespan may be made long.

If this disciple’s allotted years are short because he has repeatedly violated the teachings; if his name is absent from the Jade Register and the Left Covenant; if the Three Primes have already erased his entry from the documents governing life, the Director of Destinies has confirmed it, the Southern Palace refuses to admit him, and the Heavenly Emperor will not grant him pardon, I still beseech you to suspend the decision for a time and allow an appeal. Let a new record be made and his name changed, extending his life once every three years so that it may gradually grow longer.

I also request that five each of the Lords who Adjust the Stars and Calculate Lifespans, Change Names and Transform Forms, and Escape Death and Ascend to Life, together with twelve hundred officials and generals, descend as one. I further petition the examining and summoning officials beneath the Taiyin, along with the merit officers and messengers under my own command, to appeal to the divinities in the Imperial Maidens’ Palace of the Northern Dipper. Let them exchange this disciple’s register of the dead, redeem him from the roll of the deceased, and make a new record under a changed name.

I further petition the Eastern Florescence Palace for the command of the Nine Dragons. Let it order the clerks of the twenty-four prisons and the officials of the seventy-two departments in the court of Mount Tai in the Eastern Peak to restore this disciple’s name to the register of the living, erase it from the register of the dead, and settle and release the investigations and punishments imposed upon him. Let them also return his three Hun souls and seven Po souls, restoring them to his body so that they no longer wander apart.

I also request twelve hundred Jade Maidens of the Most High Three Heavens. With their hair bound around their bodies, wearing robes of the five colors—dark and yellow—and shoes shaped like lions, they hold realgar medicine in their mouths and jade nectar in their hands, and breathe forth true Qi. Together, let them heal this disciple’s body: from the crown of his head to his heels, guarding and encircling his skin and protecting his sinews and bones; harmonizing his six viscera and settling his five organs; replenishing his Jing and blood and dispelling every illness; restoring his sleep and waking to their proper state; and helping him pass through the nine calamities.

I also request that twelve hundred brave officials and soldiers from the heavens descend together. Let them seize spirits and evil forces within this disciple’s dwelling and remove every harmful influence, purifying both inside and out and placing him under divine protection. Let this disciple’s body grow strong, his true Qi flow freely, his limbs be nourished, his five organs be at peace, and all his joints be regulated. Let him pass through calamity and turn a short life into a long one. Let the register of short lifespans be utterly destroyed, his name entered in the Jade Register of Long Life, and all his offenses pardoned.

Having received this grace, I respectfully declare the Five Precepts of the Most High to the disciple, urging him to mend his ways, turn toward goodness, and observe the precepts without repeating his former offenses. Let this serve as proof of his renewal and reform. May the Most High examine and decide this petition.

On behalf of this disciple, I have prepared silver rings, life cords, coins, rice, and patterned silk as offerings. With sincere devotion, I present them and respectfully ask the celestial officials, divine lords, generals, clerks, and troops to accept this great petition and grant a change of name and register, an extension of his allotted years, deliverance from calamity, and rescue in this time of urgent danger.

On this day, I present this written petition and declare: I am a person of humble station. By good fortune, I encountered the transforming power of the Dao, received the protection of its profound and wondrous merit, and witnessed the true teaching being carried into practice. Through the nurturing care of the Great Dao of the Most High, the honored rulers, and Dao Qi, I have been able to receive my office and stipend. The officials and people have also arranged a purification ritual, praying that this calamity may be dispelled and joining in gratitude for the profound grace of the Dao.

Yet in cultivating the Dao and serving the teaching, I have often failed in my duties, thereby bringing calamities and portents upon us. The scorching sun has persisted for too long in this region, delaying farmwork, and I deeply fear that the harvest will be meager. When I consider the foremost concern of a state, nothing is more important than the people’s living on grain. If one year brings a poor harvest, what can the people depend on? I privately worry that calamities have appeared among the stars corresponding to this region, as shown by celestial signs, and that, according to the cycles of fate, this land has also fallen into adversity. People near and far are anxious and unsettled, and officials and commoners alike are greatly alarmed.

I also fear that poor governance, inappropriate punishments and rewards, and excessive taxation have caused the people to suffer injustice and harbor resentment. Through their purification ritual, the officials and people may pray for these failings to be remedied. I further fear that the people, in their ignorance, do not understand the root of the matter and carelessly despise rice and grain, thereby bringing punishment upon themselves. I examine myself in my heart, beset by both worry and fear. Even when I pray and make offerings to the mountains and rivers, it seems there is no response. I cut my fingernails to show my willingness to accept blame, and can only appeal to Heaven. Another version says: Though the sacrificial animals and vessels used in rites to the mountains and rivers are clean, prayers may still offend Heaven and slight the spirits if they are too frequent and importunate. Therefore, one should make a sincere petition to Heaven.

The people came and asked me to submit a memorial. I dare not neglect their request, and so I bow down and respectfully present this memorial, reporting to the Celestial Bureau. I implore the Most High Lord Lao, the Most High Venerable Elder, the Celestial Master, the Celestial Mistress, and the Five Qi Lords under the Three Masters’ lineage to attend to and examine the memorial submitted by this humble servant, convey it to the celestial court, extend great compassion, take pity on the people, and command the officials in charge to distinguish the Five Phases (Wood, Fire, Earth, Metal, Water), establish the divisions of the calendar, set out the Bagua (Eight Trigrams), and mark the seasonal terms, so that Yin and Yang may proceed in their proper order and wind and rain arrive at their appointed times.

I respectfully petition Heaven to send one Lord of the Nine Seas and Northern Darkness, with one hundred and twenty officials and generals, to govern from the River’s Celestial Palace, oversee the water Qi of all beneath Heaven, join forces with wind and thunder, raise clouds, and bring rain. I also petition for one Lord of the True Qi of the Celestial Duke, with one hundred and twenty officials and generals, to govern from the Central Celestial Palace; for twelve hundred Jade Maidens of the Sea, clad in red, to raise clouds and bring rain; and for the Lord of the True Men Above the River, with one hundred and twenty officials and generals, to govern from the Northern Sea Palace and unite the talismanic warrants to bring rain for all the people beneath Heaven. I further petition for the five Lords of the Four Continents and Nine Valleys, with one hundred and twenty officials and generals, to govern from Mount Tai Palace; and for the Lord of the Profound Sea of the Nine Rivers, with one hundred and twenty officials and generals, to govern from the Palace of the Nine Rivers and jointly oversee water Qi, springs, wind, and rain.

I also petition for the River Earl and thirty-six Lords Lü to oversee the bringing of rain; for the River Earl and thirty-six Water Emperor’s Envoys to unite the talismanic warrants and bring rain; and for one Lord Hanming of the Lingtai Palace, with one hundred and twenty officials and generals, to command the Qi of celestial and terrestrial thunder. I petition as well for one Lesser Lord of Profound Darkness, with one hundred and twenty officials and generals, to command the River Earl, the Water Emperor, the Jade Maidens of the Twelve Streams, the Marquis Ping of the Nine Rivers, and the subordinate clerks and water spirits of every department.

I further petition for the Lord Pingxuan of the Nine Rivers, the Lord of the Nine Valleys in Mount Tai Palace, the Lord of the Four Rivers and Nine Valleys, the Nine Marquis Lords of Yangcheng Palace, and twelve hundred Jade Maidens of the lakes to descend together. May the upright and discerning spirits of the Great Altar of the Soil, the City God, and the other local shrines join their efforts, carry out Heaven’s command, summon and direct thunder, lightning, water Qi, wind, and clouds, unite the talismanic warrants to bring rain, and subdue the demon of drought, putting it to death in accordance with the statutes. May the crops thrive and the flowers flourish; may wind and rain be balanced and timely; may the harvest be abundant, the state’s stores be full, and the people have grain to eat.

May all officials, generals, clerks, and soldiers who come in response to this command, together with those who have served meritoriously—the Master of Wind, the Master of Rain, Lingxing, and the First Cultivator—ascend to the Three Heavens, the three celestial realms spoken of in Daoism, and request promotion and reward in recognition of their merits, as a token of gratitude. May the Most High look upon this petition.

I respectfully submit this vermilion memorial to the Lords of the Celestial Offices, praying that the drought cease and rain fall.

This is a memorial seeking an end to the rain and a return to clear weather. It says:

“Today I respectfully submit this memorial. Though a person of modest ability, I have been charged with serving the Great Dao of the Most High and the honored gods. I have received an office bestowed by Heaven, my name is entered in the registers of the Celestial Bureau, and I have also been entrusted with overseeing local affairs. This text may be used by all commanderies and counties. The people have long received the protection of Heaven and Earth and the grace of the sages, yet in our practice and service of the Dao we have often fallen short, and now we face a year of calamity.

Since [year, month, and day], unrelenting heavy rains have fallen throughout this jurisdiction. The people are distressed and afraid, worried that floods will submerge their fields and homes. This is the season when we hope for a good harvest, and grain is the foundation of the people’s livelihood. Farming has already been disrupted, and famine may soon follow.

I privately fear that calamities may have appeared in the divisions of the Nine Earths—the mapping of earthly regions to celestial zones—or that the positions of the sun, moon, and stars have deviated from their proper courses, and that the calendrical calculation of the solar terms has coincided with an inauspicious time. I also fear that I have administered public affairs unjustly, with unclear rewards and punishments, causing the people sorrow and complaint and thereby bringing on these prolonged rains. [If the people themselves are praying, delete this passage.] I further fear that the people, lacking understanding and failing to value farming, have treated grain lightly and thus incurred Heaven’s punishment.

On reflection, I am filled with fear, as though walking beside an abyss or on thin ice. I can only devote myself wholeheartedly and appeal through a memorial to the Nine Heavens, laying out the circumstances and seeking pardon. I respectfully submit this memorial to the Celestial Bureau, the divine administration of Heaven, and implore the Most High Lord Lao, the Most High Elder, the Celestial Master, the Female Master, and the Five Qi Lords under the Three Masters to extend their life-protecting grace and their benevolence in nurturing all things. May they rescue the people from disaster and allow them to live in peace.

I respectfully petition the Lord of the Northern Mystery of the Nine Seas and his one hundred and twenty officials and generals to go to the Central Inner Palace and take charge of dispelling the force of the prolonged rains, so that the weather may turn clear and fresh. I also petition the Lord of Righteous Qi of Heaven and his one hundred and twenty officials and generals to go to the Celestial Palace and take charge of dispersing the clouds, stopping the rain, and clearing away the gloom. I further petition twelve hundred Jade Maidens of the River, dressed in white, to go to the Celestial Bureau and request that the unceasing rains be halted. May they also summon the gods who govern wind, thunder, clouds, and rain, each to return to their proper station, so that wind and rain may be brought into balance, the floods recede, the sun, moon, and stars shine forth again, and the seasons return to their proper order.

May farming suffer no further delays, the crops yield a good harvest, and the people be spared the suffering of being swept away and drowned. May our hopes of nurturing life and keeping the people safe be fulfilled, and good fortune preserved. I beseech the Most High to look upon this matter with understanding. Respectfully submitted: this vermilion memorial to dispel calamity, stop the rain, and pray for clear skies.”

A disciple, So-and-so, lives in the human world. In the past, I formed good karmic ties and was able to receive the protection of the divine. I respectfully heard the teachings of the Great Dao. Yet ordinary people are bound to become confused and make mistakes, transgressing precepts and laws. At times we turn against the sages and depart from the true Way; at times we build houses, break ground, and undertake construction. We are caught within the Five Aggregates—the five elements that make up the human body and worldly experience—yet do not understand the principles governing the movements of the sun, moon, and stars. We are born of Heaven and Earth but do not understand their workings; we live between Yin and Yang but do not know the favorable and adverse patterns of their changes. Our conduct goes against the principles of the Great Dao, and faults may arise at every turn. If we do not quickly repent and avert misfortune, we may face calamity in the future.

I also fear that the cycles of the years and allotted fortunes may bring disaster through clashes and disruption, and that the natal star governing my lifespan may meet the calamity of punishment and harm. Who knows how to escape disasters like a net cast by Heaven and Earth? And who can lengthen and increase the allotted measures of prosperity and life? Therefore, the disciple takes refuge in the Great Dao and devoutly serves the Most True. With care, I have prepared the ritual offerings and respectfully presented sacrifices. I have also come to request a memorial from you, your servant. Though I do not understand the changes in the flow of Qi, I accept this request and respectfully petition the Lords of Longevity, Preservation of Life, Dispelling Calamity, Scattering Misfortune, Sustaining the Declining, Deliverance from Hardship, and Release from the Net of Peril—five of each—together with one hundred and twenty officers and generals. May they descend together and hasten to the celestial offices and underworld courts, ancient temples and numinous altars, the officers of the altars of soil and grain, and the departments of the Lords of Destiny, to investigate the home of the disciple, So-and-so.

May all the sins and evils arising in the disciple’s heart and committed through their actions since time without beginning, along with every offense recorded in the register of misdeeds, be pardoned together. May the full measure of life, allotted by Heaven and received at birth along with the body, be lengthened and increased, including all the fixed years recorded in the Yellow Register—the register in which those seeking blessings are entered for Daoist purification rites. Whatever calamities there may be, dispel them at once; whatever illness or misfortune there may be, remove it all. Turn failure and disaster into blessings, and illness and pain into health and peace. Let every hardship and obstruction dissipate.

Your servant will copy this sincere petition and submit it to the celestial offices. I humbly beseech the Great Dao to extend its compassion and the Most True to look upon us in secret, to review my memorial and, especially for the disciple, So-and-so, erase the record of sins and enter deeds of merit, lengthen life, increase blessings and prosperity, drive away epidemics, and dispel calamities. Protect them in the peace of daily life; bring good fortune to public and private affairs; make their undertakings go as they wish and their comings and goings smooth. I also pray that their descendants share in these blessings, that auspicious joy fill the household, and that illness leave them undisturbed. May everyone receive the protection of the Great Dao, and may generation after generation rely on the safeguarding power of the Daoist teachings. I humbly beseech the Most High…

Today, bowing repeatedly, I submit this memorial and declare that, through blessings accumulated in the past, I was able to receive Daoist instruction and enter government service at an early age, deeply benefiting from Heaven’s grace. My responsibilities are now great, while my abilities are limited, and I am constantly afraid of failing in the administration of public affairs. I wish to remain loyal and steadfast; how could I fail to work diligently and fulfill my duties?

I worry, however, that the law may not be enforced fairly and that public discipline may grow lax, going against Heaven and Earth’s will to protect life and damaging the emperor’s benevolence in cherishing and nurturing the people. The people have not yet found security, and all living things may be deprived of the conditions they need to thrive. The people are the foundation of the state: when that foundation is firm, the state can be at peace. Food is Heaven to the people: when grain is plentiful, the people can live in security. Thus idleness must be prohibited and extravagant display abandoned, so that human effort is not squandered; farming and sericulture must be encouraged, and people must devote themselves to plowing and weaving, so that the seasons for agricultural work are not wasted. When human effort is not squandered and the farming seasons are not delayed, people can follow the seasons of Heaven and make use of the advantages of the land. Then the people in all four directions will live in harmony, and communities everywhere will be at peace with one another. The ruler above will remain tranquil in Wuwei (non-action), while the people below will live in ease and joy. Since ancient times, these have been the foundations of the state and the essential principles of good governance.

Now the people are weak and the land is barren. They have joined their efforts and labored twice as hard, working the fields day and night without tiring. The crops have grown thick and strong, and the autumn harvest is near, yet disaster has struck: the damage caused by moths and locusts has brought misery, and the people’s sorrowful complaints seem to rise all the way to Heaven. This is truly the result of our misguided policies, weakened instruction, inadequate virtue, and lack of ability. We strike our breasts in self-reproach, repent of our faults, and pray for grace. When we consider the plight of those who till the soil, our anxiety and fear deepen.

We therefore fast, bathe, bow repeatedly, and sincerely entrust ourselves to the Dao. We respectfully request that a memorial be submitted to the Three Heavens—the three tiers of the heavens in Daoist teaching—and pray that the Great Dao of the Most High, the various Lord Fathers, the Three Masters, and the appointed officials above will show mercy and take notice. Having reviewed the matters set out in the memorial, I feel deep concern. I respectfully follow the provisions in the Zhengyi Celestial Master liturgical code concerning the “twelve hundred officials who assist the state and save the people,” and pray that Lord of the Heavenly Fields and his one hundred and twenty officials and generals take up residence at the Northern Gate Palace, where they will protect the crops and drive away the locusts. I also pray that Lord Three Qi Yangyuan and his one hundred and twenty officials and generals take up residence at the Yellow Cloud Palace, where they will remove the damage caused by moths, locusts, and other pests.

I further pray that the Lords of the Four Fields, Five Fields, Seven Fields, and Nine Fields, together with the City God, the spirits who channel Qi through the mountains and rivers, and the Lords of the Altars of Soil and Grain, protect the grain crops and millet, so that the crops may grow well, ripen fully, and remain unharmed, and that pests and locusts be driven away. I also pray that Lord of the Five Grains and his one hundred and twenty officials and generals take up residence at the Heavenly Water Palace, where they will oversee the flowering and fruiting of the hundred grains and bring about a harvest, drive away pests and locusts, and prevent them from attacking the crops. May rain and drought be brought into balance, and may the year yield an abundant harvest.

I further pray that the White Tiger General of the Southern Mountain lead his officials and troops down to capture the locusts, lice, and other harmful insects within the region, so that they vanish without a trace. I also pray that he command the local earth and mountain spirits, the Mengzhang Community Official, and the City God to work together to eliminate the pests. May the memorial, once submitted, bring pardon for the offenses shared by those above and below in every quarter; may the disasters caused by moths and locusts be dispelled; and may the crops yield a harvest, providing sustenance for both the public authorities and the people. May the people live in security and the land be at peace. I respectfully offer this petition to the Most High…

A petition of repentance presented by Shangqing Daoist adepts engaged in cultivating the Dao—a ritual document addressed to the gods, confessing faults and seeking their protection.

Today we offer this petition. We know ourselves to be dull and shallow, ordinary practitioners. Yet, through the ties of former lives and the blessings of past existences, we have encountered an age in which the Daoist teachings flourish. The High God has entered our names into the registers, and our masters and the gods of Daoism have chosen us and enrolled us in the registers of office, granting us the opportunity to practice the Dao. We dare not presume upon our own intelligence. We wish only to turn our hearts toward the Dao like sunflowers toward the sun, dwell at the sacred altar, and dedicate ourselves to cultivation. Yet the wondrous principles of the Dao are profound and subtle, and the search for them has no end.

We have heard that the Most High extends compassion and that Lord Lao reveals the teachings, clarifying the mysteries of the Great Dao and enlightening both the human and heavenly realms. To cultivate the heart and nature and refine the spirit, one must attain emptiness, stillness, and undivided focus. To help people and meet the demands of worldly affairs, one should remain frugal and gentle. We must first hear and understand the teachings ourselves before we can teach others. If we do not reflect on ourselves, how can we spread the true Daoist way? If we do not nurture good causes, how can we express our sincerity to the realms above?

Through the compassion and protection of the Most High Great Dao and all the revered Lords, we have been spared punishment, freed from worldly entanglements, and admitted to the Daoist path. We have been able to help transform the world through the Dao and walk together along the wondrous path of cultivation. Yet living in the world and among other people, mingling with ordinary society, we have achieved little of note while our faults continue to accumulate. We fear that calamities may reach back to our former lives and that our transgressions may burden the Three Masters, our teachers in instruction, precepts, and other matters. We also fear the scrutiny of the Three Officials, who govern Heaven, Earth, and Water, and the punishments of the wind and blades after death. Day and night we are filled with dread and cannot rest easy.

Therefore, we undertake purification and repentance, confess our faults, present this petition, speak openly from the heart, and bow in devotion to the Dao, asking forgiveness. I have recognized the sincerity of their earnest plea and judged it right to present it on their behalf. I therefore respectfully submit this petition to the Nine Heavens, imploring the revered Lords of the Most High Great Dao to hear it and take pity on these sincere hearts. If Heaven grants its approval, may the revered gods convey our plea to the Three Officials, the Five Emperors, and the gods of the Five Sacred Peaks. May they deliver us, together with the Three Masters and the Nine Ancestors—our forebears and teachers of generations past—and raise them to the Southern Palace. May withered bones receive robes and caps anew, their bodies be renewed with life, and their shadowed spirits be transformed and welcomed into the immortal gates. May those who have already passed away rise in rank and enter the Cinnabar Court. We also ask that our names be entered in the golden registers and treasure archives of the Nine Heavens and among the rolls of the immortals.

I respectfully beseech the Lord of the Azure Heaven, Azure Emperor, and Azure-Waisted Jade Maiden, who govern the Nine Qi, to lead the officers and generals of the Jia and Yi divisions, together with nine hundred million Azure Dragon troops, down into our bodies and securely establish themselves in the palace of the liver. I also beseech the Lord of the Red Qi Heaven and the Great Cinnabar Jade Maiden, who govern the Three Qi, to lead the officers and generals of the Bing and Ding divisions, together with three hundred million Red Dragon troops, down into our bodies and securely establish themselves in the Crimson Palace of the heart. I further beseech the Yellow Emperor, Lord of the One Qi Heaven governed by the Great Yang Emperor, along with the Perfected Great Emperor, Child Cinnabar of the Yellow Court, and the Celestial Blue Jade Maiden, to lead the officers and generals of the Wu and Ji divisions, together with twelve hundred million Yellow Dragon troops, down into our bodies and securely establish themselves in the palace of the spleen. I also beseech the Lord of the White Heaven, White Emperor, and Great Purity Jade Maiden, who govern the Seven Qi, to lead the officers and generals of the Geng and Xin divisions, together with seven hundred million White Dragon troops, down into our bodies and securely establish themselves in the palace of the lungs. Finally, I beseech the Lord of the Dark Heaven, Black Emperor, and Night-Luminescent Jade Maiden, who govern the Five Qi, to lead the officers and generals of the Ren and Gui divisions, together with five hundred million Black Dragon troops, down into our bodies and securely establish themselves in the palace of the kidneys.

I further beseech the Three Origins and Nine Courts, the Five Sacred Peaks and Four Great Rivers, the Perfected Ones of the Nine Palaces, the immortals and Jade Maidens, and their troops and mounts—nine hundred million of each—to descend together into our bodies, distribute themselves throughout our organs, and bring peace to our body, form, and spirit. May they protect the five viscera, six bowels, Three Origins, and Nine Palaces, and guard us from within wherever we go. May they harmonize our souls, settle our spirits, and replenish our Jing and Qi. May they gather and refine Jing and Qi to form immortal bodies, condense the marrow, and transform the blood and vessels into the true. May we consume the Primal Essence and the Five-Sprout Fungus of the morning, refining them by rinsing with the Jade Pool, where the mouth’s saliva gathers, until our bodily fluids naturally become abundant. May we at last gain the power of flight and pass beyond the Three Calamities, Eight Hardships, and every kind of danger. May a thousand kinds of disaster and ten thousand kinds of poison all disperse; may our wisdom and nature become clear and open, allowing us to penetrate the deepest mysteries, receive the immortals’ guidance, and unite with the Dao in truth.

In this way, we may spare the Three Masters and Nine Ancestors from being implicated above, and deliver the beings of the Six Paths and the Four Births below, bringing them all into the light and freeing them from bondage. We implore that every one of the countless faults and sins we committed before entering the Daoist path and since entering it be wiped away. From this day forward, we will cultivate the Dao, carry out its teachings, and reform ourselves. May this petition ascend to the heavenly court and be presented before the Emperor for review, then be proclaimed to all the spirits as proof of its efficacy. With reverence, we pray that the Most High extend grace.

After a Daoist priest dies, if his soul is to be delivered from suffering and hardship, and his body brought to rest and guided toward deliverance, the rites should be performed according to the instructions in the vermilion memorial (a Daoist petition addressed to the celestial realm).

The memorial states: “I, your servant, am of ordinary and dull capacity. By good fortune I encountered the scriptures and teachings, and each day I resolve to reform myself. Yet I have not escaped my own constraints and karmic burdens, so I dare not violate the precepts or presume to touch the Way of Heaven. I submit in fear and trembling, bowing twice. The scriptures clearly warn that only those who accumulated De (Virtue/Power) and performed meritorious deeds in previous lives, and whose names were entered on the jade registers of Heaven, may encounter the teachings. Those who have encountered them should receive deliverance. If their merit is not yet complete when their allotted lifespan ends, the dead pass through the Great Yin, the realm of the underworld, and dwell temporarily in the Court of the Earthly Officials, the netherworld governed by the land deities. When the appointed period of their karmic conditions has passed, they may return to their former dwelling, their bodies may be guided toward deliverance, and their souls and spirits may ascend to the upper realm.

“Therefore, following the compassionate teachings, I humbly submit this petition. At the Daoist temple in such-and-such prefecture, prefecture-level district, and county, a person of such-and-such name established an altar on such-and-such day of such-and-such month, requesting a Shangqing rite of ascension and transformation, a ritual assembly for the immortal deliverance and spiritual transfer of the deceased, to be conducted according to the liturgy for a stated number of days and nights. The dates and times for opening the altar, conducting the Zhaijiao purification offering to the deities, and concluding the rites are recorded here.

“Disciple so-and-so submits this memorial on behalf of the deceased Daoist priest so-and-so, stating his birth date, allotted lifespan, and associated emperor. Daoism correlates the Five Phases with the Five Emperors: for example, a person with a Wood destiny belongs to the Azure Emperor and corresponds to the blue heavens in the East. During his life, the deceased revered the Great Dao, ascended the altar to receive registers, and devoted himself to offerings and cultivation. But bound by the defilements of the mortal world, he had not completed his merit when his allotted lifespan came to an end. He died on such-and-such day of such-and-such month in such-and-such year, from such-and-such illness. His soul and spirit now dwell in the Great Yin, while his body rests temporarily in the Court of the Earth.

“If he has not yet been buried, his body is now laid in a coffin or funeral hall, awaiting burial on an auspicious day. Because his merit remains incomplete, he cannot yet be reborn in a higher realm. We fear that the officials of the Court of the Earth may detain and drive him about, leaving his soul unsettled and his body without peace, and that this may even disturb his living relatives, bringing anxiety and calamity to both the dead and the living. Although disciples so-and-so and the others are his successors in the teaching, they grieve for him with the sorrow of close kin. We therefore beseech the Great Dao in its compassion to deliver him in accordance with the scriptures and teachings.

“I humbly accept the risk of transgression and submit this memorial to the Celestial Administration. I beseech the Venerable Lord Lao, the Supreme Elder, the Celestial Master, the Female Master, the Five Qi Lords under the authority of the Three Masters, and the others to examine this petition and forward it to the celestial realm. May the Dao’s Qi descend and protect the deceased master whom the disciples commend to its care, together with other ancestors and those who have recently passed away.

“I further respectfully invite one Great General of the Plain Chariot and White Horse, with one hundred thousand soldiers, and one Great Lord of Proclamation, with one hundred and twenty officials and generals, to determine where the soul of the deceased Daoist priest so-and-so is being detained. If he is caught in the Three Paths and Five Sufferings, among the spirit and ghost realms, in the Six Heavens of Fengshan, or in the prisons of the Ninefold Darkness, we beseech you to rescue him and free him from them all. We also commend to your care the high and mysterious ancestors of the seven generations, deceased monastics and laypeople, recently departed relatives, and those who suffer punishment because of old enmities from past and present lives and whose names have been entered in the registers of the Three Officials and Nine Courts. We beseech the flying celestial officials of the Ten Directions to release them from their bonds of guilt and bring them to reconciliation with one another.

“May this memorial also inform the Three Officials, the Nine Courts, and the underworld offices, spirits, ghosts, and prisons everywhere. May they examine and record the good deeds and merit the deceased performed in life, then release and deliver his soul and spirit so that he may be reborn. We beseech the Heavenly Emperor of the Nine Heavens and the revered spirits of the Five Emperors to restore the deceased’s body and soul. May the Three Primordial Powers nurture him and the Nine Qi coalesce into a body, so that his Qi and blood flow freely and his essence is abundant: may those destined for rebirth be reborn, those destined for deliverance be delivered, and those destined for restoration be restored to life.

“May the righteous mountain deities associated with the deceased also be invited—for example, the spirit of Mount Tai in the Eastern Peak, to whom a person with a Wood destiny belongs—to notify the Nine Earth Officials by means of the talismanic command. May each guard the body within its own jurisdiction, keeping it secure and the soul settled, so that it does not scatter. Once this memorial has been presented, may the deceased’s transgressions be pardoned, may he soon be permitted to take birth and enter a blessed realm, and may the tomb and coffin remain at peace, free from further calamity. Let these be the signs that the rite has been efficacious. I respectfully beseech the Most High to show compassion and render judgment.”

The chapter texts printed in the preceding volumes were collated against editions in the Daoist Canon. The Celestial Officials being petitioned were all checked one by one against the Scripture of the Twelve Hundred Celestial Officials of the Celestial Master, transmitted by the Highest One (a Daoist honorific for the supreme or exalted deity), before being printed.

I have privately observed that some recently printed petition texts, such as those for Wenchang to avert floods or fires, use wording that makes no sense. The Celestial Officials being petitioned are also guessed at and invented according to personal whims. Search the Scripture of the Twelve Hundred Celestial Officials from beginning to end, and these official titles cannot be found.

In the Petition for Reporting Merits, the prayer text should omit items such as “prepare dragon jade tablets and paint them with ornaments,” and “the altar location, from dawn on a certain day until the Hai hour on another day, when the ritual procession ends.” Yet these items are now repeatedly included, creating needless duplication. Words and phrases in the petition texts established by the Celestial Master should not be altered. Moreover, some regard teaching transmitted through spirit-writing as a demonic practice within the religion. Daoist novices who earn their living by selling calligraphy do not understand liturgical procedures or religious teachings, yet stubbornly insist on their own views, unaware that matters concerning these “ritual officials” are no small concern. The petition texts also contain reversed wording and missing characters. If the supervising officials return a petition after it has been submitted, it will sink among the documents of the Three Officials (the Officials of Heaven, Earth, and Water), unable to ascend to the heavenly court, and may even invite censure. Such a practice is unacceptable under the religious teachings. Those who know how to discern these matters will naturally see the truth.

Written with care by Lü Yuansu of Tuian, in midsummer of the Xinyou year of the Jiatai era (1201).

Dao Men Ding Zhi, Volume Seven, ends.

Dao Men Ding Zhi, Volume Eight

Collated and edited by Lü Yuansu of Puan, a Daoist of Western Shu

Compiled and edited by Hu Xianglong of Xingzhai, the True Recluse of Zhuling

The True Writings of the Eight Powers

The name “True Writings of the Eight Powers” comes from the Scripture of the Five Elders of the Primordial Beginning, as does their seal-script form. The True Writings used to summon the dragon spirits also all come from this scripture.

True Writings of the Eight Powers of the Azure Emperor of the East

Pronunciation

Write this passage on a separate small sheet of paper, attach it to the True Writings, and recite them together.

Spirit of the Eastern Mountain, heed this command and summon the divine spirits of the Nine Heavens. With a vermilion written edict, command and assemble them at Feng Mountain. Bind the evil spirits and escort away the ghosts and demons; spare none who are to be put to death. Let all come to the Wood Palace without delay.

I respectfully petition the Great General Who Guards the Eastern Residence (the divine general who protects the eastern side of a home). I beseech you to protect the residence of the Dao practitioner, so-and-so, and to safeguard the Qi of Wood De in the east, along with the Jia and Yi directions. Use a sacred decree written in red ink to subdue Mount Feng, restrain the demons, and seize and escort the ghosts. Do not spare anyone marked for execution. Command them all to go to the Wood Palace without delay.

Once more, I respectfully petition the Great General Who Guards the Eastern Residence. I beseech you to protect the residence of the Dao practitioner, so-and-so, and to safeguard the Qi of Wood De, as well as the Jia and Yi directions and the Yin and Mao directions. May none of the hundred evils enter; may all ten thousand forms of wickedness be driven away. May offenses and disturbances dissipate and subside, and may the home be at peace. Let all this be carried out in accordance with the decree of the Eastern Azure Emperor.

On such-and-such year, month, and day, the liturgical master (the priest who presides over Daoist rites), whose surname is so-and-so, respectfully issues this command on behalf of the petitioner, whose surname is so-and-so.

The wording for the other four directions follows the same format; in the passages that follow, only the direction and its corresponding Heavenly Stems and Earthly Branches need to be changed. For rituals performed when burying a tomb or dispelling evil spirits, the text may be adjusted as appropriate so that the prayers that follow accord with the specific circumstances and ritual.

The True Writ of the Eight Powers of the Southern Red Emperor

Correct Pronunciation (recitation):

From the north, seize and subdue Mount Feng; restrain and escort the demonic beings. Clearly set out the grounds for the guilt of all those condemned by the sacred decree. The divine incantation of the Southern Mountain shakes the eight directions; the assembled demons are destroyed, and all manner of sorcery and calamity is crushed.

The south corresponds to Fire. The Qi of Fire De corresponds to the Bing and Ding directions, and to the Si and Wu directions.

The True Writ of the Eight Powers of the Western White Emperor

Correct Pronunciation:

The sacred writing of the Jade Characters, written in red ink, is the true text of the Nine Heavens. It can summon and gather the ten thousand kinds of Qi, so that they all submit to the Emperor.

The west corresponds to Metal. The Qi of Metal De corresponds to the Geng and Xin directions, and to the Shen and You directions.

The True Writ of the Eight Powers of the Northern Qi Emperor

Correct Pronunciation:

The divine incantation of the Northern Mountain stirs Yang Qi and calls forth thunder. The falling and flashing of the flowing bells—the thunderous might of Daoist magic—descends, shaking Heaven and Earth and displaying its power. Throughout the domain governed by Northern Feng, all demons are destroyed and subdued.

The north corresponds to Water. The Qi of Water De corresponds to the Ren and Gui directions, and to the Hai and Zi directions.

The True Writ of the Eight Powers of the Central Yellow Emperor

Correct Pronunciation:

By command, seize and subdue the Northern Emperor and seal the gates of the ghosts. Remove all inauspicious influences so that evil spirits cannot draw near.

The nine rivers had all dried up, and flocks of mother birds took flight. The flood dragons opened the waterways, laying the channels and banks bare. Red documents and documents written in jade characters were carried at great speed by courier dragons, swift as the wind.

The Right-hand Discourse of the Dragon King of the Vast Marshes of the Northern Sea, Same as Above

The right-hand discourse of the Dragon King of the Vast Marshes of the Northern Sea has the same content as above.

Central Yellow Emperor’s True Writ for Summoning Dragons

Correct Pronunciation

The divine incantation of Zhongshan is used to summon the dragon spirits to rise into the clouds and govern the sources of the Yellow River and the nine waterways. The dragon spirits must not grow lax or unruly; good and evil must be clearly distinguished. All manner of demons and wicked beings must report to the Imperial Lord, whether they number a thousand kinds of evil spirits or ten thousand forms of treachery. No one may attempt to offend or defy this command; otherwise, they will be fiercely scorched by the fire of the sun. Red writings and jade characters will proclaim this order in all four directions, so that all may hear it.

The Central Emperor of the Nine Rivers, together with all the dragon spirits in the Water Bureau.

Zhaijiao Ritual for Averting Misfortune from the Stars: Invocation to the Eleven Luminaries

The true forms and talismanic registers of the eleven luminaries—the sun, the moon, and the five planets among them—come from the orthodox methods of the Supreme One’s Jade Casket. They may be written in cinnabar on yellow silk or paper to avert calamities caused by the stars’ influence during one’s birth year. Burn them as an offering or wear them on your person, praying for the removal of misfortune, recovery from illness, safety in all comings and goings, and good fortune wherever you go.

True Form Talisman and Incantation of the Lord of the Sun

Gazing eastward from afar toward the Palace of Fusang, I bow and pay homage to Yuyi, the divine name of the sun. The sun’s radiance shines forth, pure and profound; I know not what is held in the heart. Now I pay homage to the golden sun deity, gaze up toward the heavens, and hope to behold the divine presence. May the Imperial Radiance, accompanied by the Jade Maiden, descend before the hall at this hour.

The above is a memorial on behalf of a certain Daoist devotee, praying for the dispelling of calamities, improvement of fortune, and a long life. The following texts have the same meaning.

True Form Talisman and Incantation of the Lord of the Moon

Gazing upward and turning my thoughts toward the four directions, I pay homage to the golden deity, gaze up toward the heavens, and hope to behold the divine presence. May the Imperial Radiance, accompanied by the Jade Maiden, descend before the hall at this hour.

The above is a memorial on behalf of a certain Daoist devotee, praying for the dispelling of calamities, improvement of fortune, and a long life. The following texts have the same meaning.

True Form Talisman and Incantation of the Lord of the Moon

Gazing toward the four directions, the moon nurtures Yin essence. Within the moon dwells the August Sovereign of Great Purity, while the Lady rides in a green carriage. Her radiance shines upon the poles of heaven and earth, and its luminous light merges with the Three Pure Ones (Sanqing), who dwell in the three Daoist heavens of Qingwei, Yuyu, and Dachi. I earnestly seek the utmost Dao and pray that five-colored clouds descend to welcome me.

True Form Talisman and Incantation of the Lord of Jupiter

The Year Star, Jupiter, bears the virtue of Wood, its radiance continually illuminating the east. It shines upon the heavens, bringing nourishment and refreshment, its true color bright and splendid. I seek flowers and trees and sing of their vast expanse; I cast myself into the waters and chant of the Zhi Chamber, the numinous mushroom palace of the immortals. For a long time I have prayed and offered invocations again and again, wishing to receive enduring blessings from nature.

True Form Talisman and Incantation of the Lord of Mars

Its hornlike edge, like a dragon’s horn or a phoenix’s tail, appears in fearsome splendor; its majestic radiance awes all quarters. Its fierce cinnabar-red light shines through the fifth watch, while scarlet flames illuminate the three directions. The spirit light within the talisman is pure and clear, embodying righteous Qi (vital energy that is orthodox and pure); swords and halberds flash, displaying the might of arms. The Canqiang (a celestial configuration regarded in ancient astrology as an inauspicious star) should vanish, and neither the Bosi star nor the comet dares to intrude.

Incantation for the True Form Talisman of the Lord of Venus

Taibai, the planet Venus, hangs high in the clear celestial river, soaring like frost and snow and shining with pure white brilliance. It floats high and graceful, displaying an auspicious hue; bright and radiant, it is like Chang Geng, the name of Venus when seen in the evening. Its keen edge rises high, able to repel invaders; its gentle light often brings weapons of war to rest. By examining the patterns of talismans and the movements of the stars, one can accord with the Great Dao and reach long life.

Invocation for the True Form Talisman of the Lord of Mercury

How wondrous this talisman: it reveals the Five Qi (the five kinds of vital energy that form all things in heaven and earth), as though the Celestial Gate of the stars were visible. A lofty stellar image appears in the position of Chou, corresponding to Ren and Gui (the Heavenly Stems associated with Water in the Five Phases) and the Lord of the Grotto’s numinous power, the deity of Mercury. The starlight spreads and gathers into a clear, radiant glow; the deity seems to respond to the summons and arrive before the one who visualizes it. Immortals sing and dance with light steps, then, after a long while, descend from the golden heavens.

Invocation for the True Form Talisman of Saturn

How wondrous this talisman: it reveals the Five Qi, as though the Celestial Gate of the stars were visible. A lofty stellar image appears in the position of Chou, corresponding to Ren and Gui and the Lord of the Grotto’s numinous power. The starlight spreads and gathers into a clear, radiant glow; the deity seems to respond to the summons and arrive before the one who visualizes it. Immortals sing and dance with light steps, then, after a long while, descend from the golden heavens.

Invocation for the True Form Talisman of the Lord of Saturn

In the vault of heaven, the talisman corresponds to Wu and Ji (the Heavenly Stems associated with Earth in the Five Phases); the breath of the earth rises from the depths of the heights. Though Saturn is the dimmest of the planets of the Five Phases, it can bring light to the lands of the Nine Provinces. Gan De and Shi Shen, ancient astronomers, calculated the stars’ periods of station and concealment; Tao Hongjing and Wu Xian, ancient astrologers, measured the profound and inscrutable phenomena of the heavens. The High Immortal bestows grace like rain and dew nourishing all things; the practitioner bows low and chants songs praising the celestial realm.

Incantation for the True Form Talisman of the Lord Rahu

The Divine Head, another name for Rahu, follows a dark path in its course, profound and difficult to fathom, yet reaching the realm of utmost numinosity. Its changes of brightness and darkness correspond to the lunar cycle from new moon to full moon; the virtue of Yang Qi lies hidden and unseen, while the essence of Yin Qi shifts in turn. It stands high guard over the Yellow Banner Palace, the dwelling of the deities, its spears and halberds gleaming clear as frost bells. Await blessings with utmost sincerity, bowing your head as you recite the true scripture.

Incantation for the True Form Talisman of the Lord Ketu

Ketu dwells in darkness and manifests Yin virtue, guarding the star palace like a leopard’s tail. Its glaring gaze is enough to shatter mountains; its mighty authority hangs over the shadowed heavens. Strange forms like dragons and serpents appear, and their many transformations plunge heaven and earth into gloom in an instant. May the master enjoy long life and abundant blessings. Whether the rite to avert calamity proves effective depends on reverence and sincerity.

Incantation for the True Form Talisman of the Lord of Purple Qi

Purple Qi is governed by the Primordial Emperor, contains essence, and shines upon the Ziwei Enclosure, the celestial region where the Heavenly Emperor resides. Yin and Yang move with the flow of Qi to their utmost limit; within both darkness and brightness lie the subtle pivots of the numinous. The Jade Carriage, the vehicle of the immortals, ascends the broad celestial river, while golden bells fly and sound as one performs the Dipper Pace, stepping according to the positions of the stars. The constellations of the four quarters follow their courses around the heavens, and all the lands of the Nine Provinces honor celestial authority.

Incantation for the True Form Talisman of the Lord of the Lunar Bosi

The radiance of the Great Yin shines upon the Yin-Yang and Five Phases (Wood, Fire, Earth, Metal, Water), reaching its utmost as their movements and transformations unfold. In both darkness and brightness, the subtle workings of the numinous are revealed. A jade chariot rises into the vast Celestial River, while golden bells flash and ring as the ritual steps trace the stars. The constellations of the four quarters follow the paths of the heavenly bodies, and all the lands of the Nine Provinces revere Heaven’s majesty.

Incantation and Talisman of the True Form of the Lord of the Comet Yuebo

The light of the Great Yin shines upon the Five Planets, whose vital essences and hun and po souls nourish all things. The Azure Cassia and Yellow Blossoms lend their aid, while Yuluo—the heavenly realm—safeguards pure spirits. The Moutou star reveals an unusual form, and the tail of a comet sometimes faintly streaks across the sky. As the stars pass through the celestial mansions, they bring calamity or blessing. Through fasting and cultivation, one may penetrate the obscure and profound realms.

Prayer Talisman of the Southern Dipper, from the Scripture of the Southern Dipper; the prayer text is from the Liturgy of the Southern Dipper

Numinous Talisman of the First Star of the Southern Dipper, the Heavenly Treasury, Director of Destiny, High Minister, and True Lord Who Fortifies the Nation

We respectfully bow before the most honored star in the southern heavens. It is called the Director of Destiny and truly governs the root of human fate. Now a disciple has established an altar to make offerings to the stars and submit a petition to the Celestial Bureau, looking up to the power of the Dao of Heaven to nurture and transform all things. We earnestly ask the High Minister of Heaven, the True Lord who fortifies the nation and commands its troops, to bestow a measure of divine radiance and look kindly upon the disciple’s sincere devotion. May the disciple’s life force be sustained, and may peace endure through your lasting protection. With all their heart, the disciple returns to your command and prays to attain long life.

Respectfully submitted to the True Lord of the Heavenly Treasury and Director of Destiny. We earnestly ask that you add years of life, blessings, and emoluments to the Daoist disciple [name], and dispel calamities. Respectfully submitted.

On [year, month, day], [title and rank] [name] reads the petition.

The petitions below follow the same format, with only the names of the six Star Lords changed.

Numinous Talisman of the Second Star of the Southern Dipper, the Heavenly Minister, Recorder of Destiny, High General, and True Lord Who Fortifies the Sacred Mountain

We respectfully bow before the second star in the southern heavens. It is called the Recorder of Destiny and truly records the lives, deaths, and lifespans of the people of this world. Now a disciple has lit lamps to make offerings to the Star Lords, concentrating the mind on the Cinnabar Heaven and the Court of Long Life. We earnestly ask the High General of Heaven, the True Lord who fortifies the sacred mountain and commands its troops, to send down divine radiance and witness the disciple’s devotion and diligence. May the disciple’s name be entered in the Cinnabar Register and long life bestowed. With all their heart, the disciple returns to your command and prays to attain long life.

Numinous Talisman of the Third Star of the Southern Dipper, the Heavenly Beam, True Lord Who Prolongs Life and Preserves Destiny

I bow before the stars of the southern sky. The third star of the Southern Dipper is named Yanshou, “Extending Life,” and governs the length of human life. The disciple gazes up at the Dipper lodge and prays for the true spirits to descend upon the Southern Pole Star and the crossing of the Milky Way. May the Southern Dipper’s Tianliang Star rescue all beings and grant them protection, shielding me from calamity and extending my life, with blessings that endure like springtime. The disciple vows to entrust their life to the Dao and prays for long life.

Numinous Talisman of the Southern Dipper’s Fourth Star, Tiantong, Yisuan, Guardian of Life and Augmenter of Years, True Lord

I bow before the stars of the southern sky. The fourth star of the Southern Dipper is named Yisuan, “Augmenter of Years,” and governs the harmonizing of original Qi and the flourishing of spirit and vital energy. The disciple performs a Zhaijiao purification ritual to make offerings and prayers to the immortals and perfected divine beings revered in Daoism, seeking release from calamity, a longer life, and enduring blessings. The disciple vows to entrust their life to the Dao and prays for long life.

Numinous Talisman of the Southern Dipper’s Fourth Star, Tiantong, Yisuan, Guardian of Life and Augmenter of Years, True Lord

I bow before the stars of the southern sky. The fourth star of the Southern Dipper is named Yisuan, “Augmenter of Years,” and governs the harmonizing of original Qi and the flourishing of spirit and vital energy. The disciple performs a Zhaijiao purification ritual to make offerings and prayers to the immortals and perfected divine beings, resolving to turn toward Nanchang and pray in the court of Taiwei, the celestial palace. May the Southern Dipper’s Tiantong Star govern the span of life, look down with compassion, and grant the prayer, recording the disciple’s name in the registers of the immortals. May the life and blessings bestowed endure, bringing peace and safety throughout this lifetime. The disciple vows to entrust their life to the Dao and prays for long life.

Numinous Talisman of the Southern Dipper’s Fifth Star, Tianshu, Duer, Wenchang, Refining Souls and Delivering from Calamity, True Lord

I bow before the stars of the southern sky. The fifth star of the Southern Dipper is named Duer, “Delivering from Calamity,” and can dispel disasters. The disciple summons the true spirits and gazes devoutly toward Zhuling, the immortal realm of Daoist tradition, and the Wenchang Star. May the Southern Dipper’s Tianshu Star set the workings of transformation in motion, send down the Dao’s vital energy, steady and summon back the soul, grant long life, and cause good deeds to grow without end. The disciple vows to entrust their life to the Dao and prays for long life.

Numinous Talisman of the Southern Dipper’s Sixth Star, Tianji, Shangsheng, Keeper of the Registers and Arbiter of Great Principles, True Lord

I bow before the stars of the southern sky. The sixth star of the Southern Dipper is named Shangsheng, “Ascending Life,” and governs the celestial scriptures and registers. The disciple loves the Dao and admires the perfected ones, wishing for good deeds to grow without end. The disciple vows to entrust their life to the Dao and prays for long life.

I pay homage to the sixth star of the Southern Dipper. This star is named “Upper Life” and governs the meridian courses of the Heavenly Way. Now there is a disciple who reveres the Great Dao and longs for the True Way, turning their heart toward the Palace of Li and the Court of the Star Register. May the Northern Dipper’s Celestial Pivot revolve and weave the divine patterns of the heavens, sending down radiance to protect my body, oversee the registers of names, record blessings, and extend my lifespan. The disciple turns their heart and submits to the command; may they enjoy long life.

The Northern Dipper’s Golden Mystery Feathered Memorials

The Northern Dipper’s Yang Brilliance Golden Mystery Feathered Memorial

Lord of the Greedy Wolf Star (one of the seven stars of the Northern Dipper, presiding over the prolonging of life) extends people’s years and renews their lives, summons back true Qi and the spirits of the Four Numina, and lets radiance shine throughout the human world, reaching the hidden and mysterious realms. May the disciple’s name be entered in the registers of the Northern Dipper’s Seven Primordial Ones and inscribed among the purple writings. May the body be protected and the lifespan extended, with lasting peace and good fortune. May the ears and eyes be clear, the soul and spirits at peace, and Jing and Qi well nurtured, with clarity equal to that of the spirits. May life naturally be prolonged, and may the disciple ascend to the realm of Jade Clarity. The disciple turns their heart and submits to the command; may they enjoy long life.

With reverence, I submit this memorial to the Great Star Lord of the Heavenly Canopy, the Greedy Wolf. I earnestly ask that he dispel calamity and misfortune, increase blessings, and extend the lifespan of a disciple of the Dao, a certain person. Respectfully submitted. On [year, month, day], the appointed official, whose surname is [certain name], reads the memorial.

The memorials that follow use the same format as the one above, changing only the sacred title of each of the seven stars of the Northern Dipper.

The Northern Dipper’s Yin Essence Golden Mystery Feathered Memorial

Lord of the Great Gate Star (one of the seven stars of the Northern Dipper, presiding over the prolonging of life) extends life and spreads mysterious numinous Qi throughout the body. The Dantian, the place in Daoist cultivation where Jing and Qi are stored and nurtured, becomes unobstructed, and the flow of breath accords with the perfected immortals. May the disciple’s name be entered by the Northern Dipper’s Seven Primordial Ones in their register and inscribed among the purple writings. May the body be protected, life extended, and blessings continually renewed. May demons and baleful Qi be driven away, and auspicious signs grow ever more numerous. May all comings and goings be free of obstruction, and may the disciple stand among the spirits. May life naturally be prolonged, and may the disciple ascend to the realm of Jade Sovereignty. The disciple turns their heart and submits to the command; may they enjoy long life.

The wording of the memorial that follows is the same as above.

The Northern Dipper’s Perfected One Golden Mystery Feathered Memorial

Lord of the Prosperity Star (one of the seven stars of the Northern Dipper, presiding over the dispelling of calamity and misfortune) removes calamities and misfortunes for people, manifests as a high immortal and exalted numen, and shines radiantly, bringing stillness and clarity within and without. May the disciple’s name be entered in the registers of the Northern Dipper’s Seven Primordial Ones and inscribed in the Purple Court. May the body be supported and life extended, and may rank and prosperity endure in good order. May the five viscera and six bowels function smoothly and clearly, daily actions be peaceful, and Qi and fortune accord with radiance, sharing glory with the spirits. May calamities and misfortunes naturally be dispelled, and may the disciple ascend to the realm of Jade Capital. The disciple turns their heart and submits to the command; may they enjoy long life.

The Star Lord of Literature and Beauty dispels calamities. The Qi of Dark and Yellow opens the position of the Kaiyang star. Immortal Perfected Ones and numinous officials appear and vanish in turn, their radiance shining across the ten directions. The Lords of the Seven Origins of the Northern Dipper govern the registers of names, placing the cultivator’s name in the Purple Palace, where immortal Perfected Ones dwell. They guard the body and extend life, keeping good fortune flowing without end. The cultivator forms an alliance with the True Spirit and receives its protection, washing away misfortune and calamity; refined, radiant essence gathers, and the cultivator dwells alongside the divine.

The dispelling of calamity comes about naturally, after which the cultivator ascends to the Jade Hall, the immortal palace. The disciple turns their heart toward the Dao and obeys its commands, aspiring to long life.

The Golden Mysterious Feather Chapter of Danyuan of the Northern Dipper

The Star Lord of Integrity supports the weak. The True Lineage sends down numinous Qi, and flowing rosy clouds spread across the sky as the immortals’ retinue interweaves and fills the heavens. The Lords of the Seven Origins of the Northern Dipper govern the registers of names, placing the cultivator’s name in the Purple Encampment, an office in the immortal realm. This strengthens the body and nurtures life, bringing blessings and celebration one after another. The deity of the High Mystery guides the cultivator, who freely wanders through the Five Bright Realms, a radiant immortal land, riding the rosy clouds in flight and receiving numinous Qi alongside the divine.

The support of the weak comes about naturally, after which the cultivator ascends to the Jade Court, the immortal palace. The disciple turns their heart toward the Dao and obeys its commands, aspiring to long life.

The Golden Mysterious Feather Chapter of the Northern Pole of the Northern Dipper

The Star Lord of Martial Excellence dispels calamity. Mysterious radiance shines through the sky, and majestic spirits guard the cultivator in every way, leaving no trace of demons or malign beings. The Lords of the Seven Origins of the Northern Dipper register the cultivator’s name, placing it in the Purple Register of the immortal realm. The body is honored, life is extended, and blessings are enjoyed without end. Immortal officials guard the cultivator as they travel among the clouds; the True and Upright Spirit bestows a register of names, granting them the same wisdom and clarity as the divine.

The dispelling of calamity comes about naturally, after which the cultivator ascends to the Jade Palace, the immortal palace. The disciple turns their heart toward the Dao and obeys its commands, aspiring to long life.

The Golden Mysterious Feather Chapter of the Heavenly Pass of the Northern Dipper

Blessings are enjoyed without end. Immortal officials guard the cultivator as they travel among the clouds; the True and Upright Spirit bestows a register of names, granting them the same wisdom and clarity as the divine. The dispelling of calamity comes about naturally, after which the cultivator ascends to the Jade Palace, the immortal palace. The disciple turns their heart toward the Dao and obeys its commands, aspiring to long life.

The Golden Mysterious Feather Chapter of the Heavenly Pass of the Northern Dipper

The Star Lord of the Army Breaker adds years to life. Bright rosy clouds spread across the sky, their flowing radiance shining everywhere, while True Qi continually sustains the cultivator. The Lords of the Seven Origins of the Northern Dipper register the cultivator’s name, placing it in the Purple Book of the immortal realm. By cultivating body and mind, the cultivator extends life and remains in joy. Flying immortals dance and wander in banquets through the Mysterious Capital, the palace city of the immortal realm; they perceive both within and without and dwell alongside the divine.

The addition of years to life comes about naturally, after which the cultivator ascends to the Jade Void of the immortal realm. The disciple turns their heart toward the Dao and obeys its commands, aspiring to long life.

The Red Writ of the Mysterious Cavern of the Wondrous Transformation of the Supreme Ultimate

The Mysterious Master said: “The Taiji (Supreme Ultimate), the root from which all things in the cosmos arise, undergoes wondrous transformations, and divine beings appear in the depths of primordial chaos. The Red Heavenly Script was bestowed by the Celestial Perfected Sovereign on the Venerable Lord of Emptiness. Descending from the Heaven of Rising Triumph in Jade Splendor, the Celestial Perfected Sovereign transmitted the Great Method of the Spirit Guests to the Venerable Lord of Emptiness. The Exalted Minister of the Eastern Florescence, the Officer of the Cavern Spirit, the Left Officer who oversees the registers of beings in the Lower Realm, and the other immortal officials are called the ‘Vast Brahma of the Nine Heavens’ and the ‘Eight Emperors Who Govern Heaven.’ Without the Red Writ of Primordial Chaos, there would be no way to govern and transform the Nine Yangs or make the laws of the celestial realm clear.

“The Heaven of the Jade Clarity of the Divine Empyrean, the Venerable Lord of Emptiness, was formed from the gathering and permeation of the Qi of the Nine Yangs, pure and true, of the Upper Spirit, Luminous Florescence, and Empty Brahma. The Heaven of the Jade Writ of the Southern Pole in the Cinnabar Empyrean was formed from the Qi of the Primordial Brahma, true and luminous, of the Cinnabar Spirit, Wondrous Lord, and Cavern Yang. The Heaven of the Supreme Void and True Ultimate in the Azure Empyrean was formed from the Qi of the One, numinous and true, of the Vast Spirit, Great Florescence, and Upper Yang. The Heaven of Jade Spirit and Pure Florescence in the Jade Empyrean was formed from the Qi of the Primordial One, supremely true and pure Yang, of Jade Spirit and Pure Florescence. The Heaven of the Great Void and True Origin in the Great Empyrean was formed from the Qi of the Great One, the Ninefold True, of the Three Yangs, Great Spirit, Cavern Florescence. The Heaven of Pure Spirit and Bright Origin in the Lang Empyrean was formed from the Qi of the Utmost One, the Cavern True, of the Six Yangs, Pure Spirit, and Bright Florescence. The Heaven of the Supreme Limit of Mysterious Spirit in the Purple Empyrean was formed from the Qi of the Heavenly One, wondrous and true, of Primordial Spirit, Purple Florescence, and Clear Yang. The Heaven of Wondrous Spirit and Precious Florescence in the Luminous Empyrean was formed from the Qi of the Empty One, refined and true, of Wondrous Spirit, Precious Florescence, and Luminous Yang. The Heaven of Jade Florescence and the Non-Ultimate in the Azure Empyrean was formed from the Qi of the Pure One, a Heavenly True, of Azure Spirit, Jade Florescence, and Primordial Yang.

“The Red Writ brings primordial chaos into being, and primordial chaos in turn gives rise to Miro, the boundless celestial realm. The principles governing the Nine Qi of the Celestial Origin divide further below into the Nine Causes, down to the Eight Brahma True Words; all of these, too, evolved from this written text.

“Within the Great Cinnabar Field stands an imperial palace called Wān lì chéng qì xián shì jiè, governed by the Cinnabar Emperor, Lord of Brahma Treasure and Cinnabar Spirit. Within the palace are the Office of Vermilion Mound, the Court of Flowing Fire, the Palace of Blazing Flame, the Hall of Cinnabar Brightness, and the Cinnabar Mound Fire Pool. These are all places transformed from the Primordial Beginning Celestial Worthy’s refining of the True Writ.

“Among the Brahma Heavens, the Perfected Ones of the middle and lower ranks have not obtained this scripture. I therefore give you this writ together with the Diagram of Primordial Chaos and Brahma Origin. From now on, the Six Heavens, the Fortunate Cycle, Renchen, Conformity to Measure, Gengzi, Governance and Transformation, the Natural, and the Unveiling of Dew, along with their many secret and wondrous talismanic writings, must not be casually speculated upon.”

At the due-east Zhen position, the characters on the inscribed board are written in blue-green on a red background. This is called “the Qi of the Azure Cavern of the Zhen Palace.” At the southeast Xun position, the characters are written in yellow on a black background. This is called “the Qi of Brahma’s Practice in the Xun Palace.”

At the due-south Wu position, the characters are written in vermilion on a white background. This is called “the Qi of the Yang Cavern of the Li Palace.” At the southwest Kun position, the characters are written in yellow on a black background. This is called “the Qi of Brahma’s Yang in the Kun Palace.” The text then repeats the entries for the Xun, Li, and Kun Palaces.

At the due-west You position, the characters are written in white on a blue-green background. This is called “the Qi of Lesser Yin in the Dui Palace.” At the northwest Qian position, the characters are written in black on a yellow background. This is called “the Qi of Brahma’s Passage in the Qian Palace.” The phrase “Longyi punishes the northwest, writing in black on a yellow board above the Qian position” cannot be clearly explained from the text as it stands. The later phrase “look up and rely on qian” likewise retains the original wording.

At the due-north Zi position, the characters are written in black on a red background. This is called “the Qi of the Yin Cavern of the Kan Palace.” At the northeast Gen position, the characters are written in yellow on a black background. This is called “the Qi of Brahma’s Origin in the Gen Palace.”

These eight boards—the inscribed plaques displayed during the ritual—are arranged along the edge of the lower tier.

The Hai position is designated as the Gate of Heaven, with characters written in blue-green on a black background. The Gate of Heaven is placed at Hai because this is the direction where the six Yin energies reach their limit; it is not placed at Qian. Later writers who identify the Qian and Xun positions as gates are mistaken.

The Si position is designated as the Earth’s Portal, with characters written in yellow on a red background. Si is the direction where the six Yang energies reach their limit.

The Yin position is designated as the Sun Gate, with characters written in yellow on a blue-green background, because Yin belongs to the land of the three Yang. The “upper middle” mentioned in the text is designated as the Moon Gate, with characters written in yellow on a white background, because this place is interpreted as the land of the three Yin.

These four boards are arranged at the four corners of the central altar. Eight elongated ritual plaques called zuan are used and fastened in place with blue-green cord.

At the eastern Mao position, the Gate of Azure Radiance and Primordial Yang is established, with characters written in vermilion on a blue-green background. At the southeast Chen position, the Gate of the Beginning of Yang and the Birth of the Origin is established, with characters written in white on a yellow background. At the lower Si position, the Gate of the Ninefold Spirit and Imperial Truth is established, with characters written in yellow on a red background. At the southern Wu position, the Gate of the Yang Cavern and Great Radiance is established, also with characters written in yellow on a red background.

At the southwest Shen position, the Gate of Primordial Yang and the High Morning is established, with characters written in white on a yellow background. At the western You position, the Gate of the Passage of Yin and the Golden Palace is established, with characters written in black on a white background. At the northwest Xu position, the Gate of the Nine Immortals and Brahma’s Practice is established, with characters written in white on a yellow background.

Around the ritual precinct—the area where Zhaijiao rites are performed—inscribed plaques are set out according to the directions:

At the Hai position (north-northwest), a plaque written in black on a blue-green ground bears the title “Gate of the Flying Brahma of the Great Luo.” At the Zi position (due north), a plaque of the same colors bears the title “Gate of the Broad Spirits Born from Yin.” At the Yin position (northeast), a plaque written in white on a yellow ground bears the title “Gate of the Golden Palace Connecting with Yin.” At the Xu position (northwest), a plaque of the same colors bears the title “Gate of the Brahma Practice of the Nine Immortals.” In addition, at the Hai position, another blue-green plaque written in black bears the title “Gate of the Flying Brahma of the Great Luo”; at the Zi position, another bears the title “Gate of the Broad Spirits Born from Yin”; and at the Yin position, a white-on-yellow plaque bears the title “Gate of the Highest Forbidden Realm of Numinous Communion.”

Together, these make ten plaques and twenty-eight carved ornaments, arranged around the inner altar. The ornaments are carved or decorative elements used in the ritual precinct.

There are twenty-four panels for the three tiers of gates. They are made of carved wooden boards, with flying immortals and clouds painted across the top and bottom; their craftsmanship should be fine. Beyond these panels stand flower pillars, three chi high, encircled by five hundred chi of large blue-green rope. This arrangement is called “protecting purity and separating the mundane,” and marks the boundary of the ritual precinct, keeping it apart from the secular world.

The lower level of the altar is fitted with the Gate of Heaven, the Earth Door, the Sun Gate, and the Moon Gate. Above it are placed incense tables for the ten directions. Each of the three altar tiers is covered with mats for displaying ritual objects, laid according to the width of the site.

Celestial Master Zhang Wanfu said that when he once traveled through the Jianghan region, he saw that local temples and monasteries built their altars from earth and wood, and arranged the carved ornaments and plaques in accordance with the ritual rules. The ornaments were carved from wood, lacquered and painted, decorated with lotus blossoms and auspicious fungi, and topped with a flaming pearl. The plaques were adorned with clouds, dragons, phoenixes, and other designs, sometimes depicting divine beasts supporting them; some were decorated with lotus blossoms made of gold and bronze.

These objects are arranged according to the prescribed rules when a Zhaijiao rite is performed. Once the ceremony is over, they are taken down and carefully stored in lacquered cases. The canopy for the Three Officials is placed to the east of the altar, and the place for the Five Masters to its west. Each is provided with a canopy, circular images, and tables, and is offered worship according to the regulations. The Three Officials oversee the registers used for the Three Primordial Assessments, bearing witness to and recording the merit of Zhaijiao rites. The Five Masters are the patriarchs of rites of salvation and deliverance, and the foremost beings to whom one directs one’s focused contemplation and devotion during purification. For these reasons, both are to be placed on either side of the ritual altar.

After consulting the altar diagrams drawn by Mr. Zhang and Mr. Du, I found that they set up only a three-tier altar for the ritual, without arranging a separate hall. The prescribed arrangement of images is as follows: place three divine images on the upper tier, and set the canopies of the Three Officials and the Five Masters on either side of the altar. This follows the same ceremonial form as the court’s rites for sacrificing to Heaven and Earth at the Circular Mound, and reflects the style of ancient ritual.

The spirit tablets of the Nine Ancestors—the ancestors of successive generations—should be placed in the southwest. They are used to deliver the souls of the dead from the Nine Depths, the realm of the underworld, and to cleanse the ancestors’ sins. A seat should therefore be set up for them, facing the altar. The spirit tablet of the local earth god should also be placed in the southwest. The earth god conveys petitions and submits memorials, enabling the altar’s responses to reach the celestial realm. Since every purification altar places the earth god first, a spirit tablet should also be set up for him, facing the altar.

The “Supreme One’s Talisman for Summoning the Perfected” should be written in cinnabar on blue paper, in a format whose length and shape follow the Three Sovereigns’ Writings. Add markers and a mounting rod at the top and bottom, then hang it in the altar.

The “Talisman for the Three Masters Who Oversee the Purification Ritual in the Mysterious Center” is not a talisman transmitted from the celestial realm; it was devised by people, and need not be used.

The altar diagrams were compiled from the ritual records of Mr. Zhang and Mr. Du for consultation and reference. Those skilled in cultivation may draw on them as needed.

The “Talisman for Pacifying the Home and Returning the Spirits” is used to settle a residence and summon its spirits. It covers the five directions—east, south, west, north, and center—and lists the deities of the eight palaces of Qian, Kan, Gen, Zhen, Xun, Li, Kun, and Dui, as well as the areas of the residence, such as the main room, gate, well, and stove. This talisman is made in two copies, written in cinnabar on blue paper, and submitted together with the written petition.

The “True Writ for the Ritual Ground for Praying for Offspring” is used both at ritual grounds for seeking children and at rituals for protecting a pregnancy. It includes the “True Writ for Praying for Offspring to the Azure Emperor of the East.”

May prayer be offered to restore what is right and dispel calamity; may the Northern Celestial Terrace turn in its course. A sacred form coalesces into life, while the Emperor’s Fire transforms in the depths. May one be released from the calamity represented by “Baiming” and gaze toward the mysterious tower observatory. The celestial realm has endured great tribulations; may the Chamber of Women, the divine domain associated with conception and birth, endure through them. May gods and spirits guard the course of life; may Green Radiance return, and may awe-inspiring powers descend again and again. May splendid auspices pass beyond hardship and danger. May the divine officials govern the public courts, and may cloud-borne talismanic decrees reach the Lunar Abyss. May the immortals uphold the subtle Way, bringing blessings to those who are alone and in hardship. May the Nine Qi of the East protect the hidden realm.

May one be released from the calamity represented by “Baiming” and gaze toward the mysterious tower observatory; the celestial realm has endured great tribulations, and may the Chamber of Women endure through them. May gods and spirits guard the course of life; may Green Radiance return, and may awe-inspiring powers descend. May splendid auspices pass beyond hardship and danger. May the divine officials govern the public courts, and may cloud-borne talismanic decrees reach the Lunar Abyss. May the immortals uphold the subtle Way, bringing blessings to those who are alone and in hardship. May the Nine Qi of the East protect the embryo’s source. This True Text for Protecting Pregnancy is presented to the heavens, praying for offspring and the continuance of life.

This numinous register is presented to the offices of life extension in the boundless divine realms of the Three Realms. It entreats the Eastern Boundless God King of Pregnancy Protection, the Great Saint of Long Life, and the gods who save beings without measure to forgive the accumulated offenses of previous lives for the Daoist devotee so-and-so, their household and spouse, and all related family members and dependents. May primordial Qi descend from the heavens, cleanse the source of the river, and sever the fated afflictions that threaten pregnancy. May the family’s blessings endure and the gate of conception open. May good fortune come to the person, bringing auspiciousness and fulfillment. Respectfully submitted.

On a certain year, month, and day, the high-ranking ritual master, having entered half his title and surname, recites and carries out this rite.

True Text for Praying for Offspring to the Southern Red Emperor

Ritual Pronunciation Text

May the Nine Guardian Beasts gather in protection; may the vast vision renew itself each day. May the gate of life open, and good fortune come to the person, bringing auspiciousness and fulfillment. Respectfully submitted.

May the Nine Guardian Beasts gather to protect; may the vast vision renew itself each day. May the gate of life open, and good fortune come to the person, bringing auspiciousness and fulfillment. Respectfully submitted.

On a certain year, month, and day, the high-ranking ritual master, having entered half his title and surname, recites and carries out this rite.

True Text for Praying for Offspring to the Southern Red Emperor

Ritual Pronunciation Text

The Nine Guardian Beasts gather in unseen profusion; the vast vision changes each day. The ghosts and spirits of Fengqu set things aright, nurturing warmth and renewal. Gazing toward the hidden and mysterious, the rite comes to completion; the record is covered by the dark and obscure. The old well presses upon the court; profound designs follow the winding Way. Elegance accords with the immortal and sacred; the numinous fungus rises, borne gently forward. Earth is established, and life emerges from hardship; the Way is mysterious, and the many beings fill the heavens. The ritual gathers the horns and joins the matchmaker; Heaven is humble, while the fox spreads without limit. Beyond myriad boundaries, the course is free; the radiance of Heaven is transmitted and made equal.

This “Ritual Pronunciation Text” consists mainly of liturgical phrases recited by their sounds during ritual. Many of its words appear to be specialized syllables or divine names, and are difficult to explain word by word according to ordinary meaning. In general, it invokes the protection of spiritual beings such as the ghosts and spirits of Fengqu, so that the rite may accord with the Way of the immortals and perfected beings, praying for an auspicious birth and the arrival of blessings.

True Text for Praying for Offspring to the Western White Emperor

Ritual Pronunciation Text

Luo jiongye hangs down; Qian Ni reclines by the pool; □ Lou Yin is empty; Ji Tai approaches the embankment. The moon is celebrated as rosy clouds rise; profound silence is level with the waters. Jade-like radiance and green jade pendants meet and climb together, drawing near the master. Wanle, the great marsh; diligently seal the embankment at the proper time. At night, the bones seek a sight; the assembled eyes guide the palace. The song surpasses the bright music; the tripod and pipes show a crimson face. Fei Lü repeatedly calls the name; in the immortal court, they reach the peaks and draw near the master. Wanle, the great marsh; diligently seal the embankment at the proper time. At night, the bones seek a sight; the assembled eyes guide the palace. The song surpasses the bright music; the tripod and pipes show a crimson face. Fei Lü repeatedly calls the name; in the immortal court, they reach the peaks.

This passage consists largely of ancient syllables and names whose meanings are difficult to determine. In broad terms, it depicts ritual music, rosy light, and encounters among immortals, while repeatedly chanting prayers and invocations to welcome the master. “Drawing near the master” means approaching a perfected master and receiving instruction; the other phrases are unclear and should not be given a forced, word-by-word interpretation.

True Text for Praying for Offspring to the Northern Black Emperor

Correct Pronunciation

Gou Wu Hou Yu, Hu Ju Ning Fu, Wei Kuang An Ying, Ming Ju Chou Tai. Feng Xie Shi Mei, Jiu Zhen Mi Ya, A Du Zi Ta, Ping Xi Hai Jia. Lu Deng Cheng Pi, Bing Xie Yi Tuo, Mu Wang Kui Ming, Xuan Chu Yuan Hua. Dou Bi Guan Chi, Ming Su Hao Cha, Dong Zhen Xi Yue, Tian Ju Qu Luo.

This is a true text for praying for offspring, and its title indicates an association with the Northern Black Emperor. “Correct Pronunciation” means that it is to be recited according to a specific pronunciation. These lines consist mainly of syllables, divine names, or esoteric expressions used in ritual recitation; the text available today does not provide a reliable basis for explaining them line by line.

Precious Text of the Jade Register of the Central Ancestral Qi

Correct Pronunciation

True Yang opens and brings forth transformation; sacred Qi flows freely. The Golden Palace is above, and the Jade Office lies in the east. Five patterns gather and form, then shine and spread through the nine emptinesses. The wondrous Qi arises naturally, its depths inexhaustible. The three numinous powers run through all things, and the myriad sages honor them as their source. Learning and conduct are examined, and the true achievements of cultivation are recorded. Thus the spirits enter into accord with one another and unite with the Dao. The registers of the living are secured and protected, enduring through countless kalpas without end.

Jade Text for Erasing Transgressions

A note in an older edition says this text can be used to pray for offspring and protect a pregnancy, though this seems to duplicate other uses. After repeated examination, Yongqing concluded that this may be mistaken. Rather than use it in this way, it seems more appropriate for rituals of the Shangqing tradition, such as spiritual cultivation and repentance.

Eastern Azure Jade Text for Erasing Transgressions (written in black ink on blue paper)

In the east, the primordial azure Qi begins; it is the precious true Qi within the rosy clouds of Yang. The Jade Talisman conveys the command, summoning the spirits of the Eastern Court above. The True Lord of the Azure Emperor watches over living beings and delivers people from suffering. The Jade Office governs the registers and restrains the souls. Erase your death offenses and transgressions, and convey you into the ranks of the living. Then you may ride the green carriage of the immortals and ascend, flying to the cloud-bright celestial palace.

According to the Four Extremes Statutes (the regulations governing Daoist Zhaijiao purification rituals and their liturgies), after the purification retreat, the vows and the Treasure Purification Rite mentioned above should follow the same set of procedures. If one does not understand how these rites are performed, their proper sequence will be lost, and one may even incur guilt as a result. We now submit the true talisman to the Jade Bureau—the Daoist divine office that governs registers of names and records of merit and transgression—and request that the registers be revised for a certain devotee of the Dao and their household relatives. Whether this is appropriate must still be determined by selecting an auspicious date. May all the transgressions they have committed be released and pardoned.

May the Palace of Great Subtlety bestow robes and belts upon seven generations of ancestors, granting them honored rank in the celestial realm. May the Southern Palace restore the dead to bodily form and raise them to the rank of High Immortal. In this way, may their descendants for generations to come enjoy lasting peace, revere the Empty Emperor, a Daoist honored deity, and unite with the Primordial Mystery, the root of the Dao. All this is carried out in accordance with the talismanic command of the Lord of the Jade Bureau of the Azure Emperor.

On the year, month, and day, the Senior Ritual Master, who presides over the Zhaijiao rite, proclaims this with his title half-displayed.

Southern Sun: Jade Text of Erasure, in blue writing on red paper

Southern Sun, Cavern Heaven of the Vermilion Numinous One. The jade talisman issues its command, summoning the Left Palace above. The True Lord of the Red Emperor protects life and saves the people; the Jade Bureau governs the registers of names and refines the human spirit. May the sacrificial recipient’s transgressions of death be erased, and may they enter the Palace of Life. May they ride a red carriage and ascend to the Vermilion Court, the southern celestial realm.

Western Lesser Yin: Jade Text of Erasure, in yellow writing on white paper

Western Lesser Yin, Radiant Numinous One who connects with the True. The jade talisman issues its command, summoning the Pure Heaven above. The True Lord of the White Emperor sustains life and saves the people; the Jade Bureau governs the registers of names and cuts off evil and misfortune. May the sacrificial recipient’s transgressions of death be erased, and may they enter the Palace of Life. May they ride a white carriage and ascend to the Flying Court, the celestial realm.

Northern Great Yin: Jade Text of Erasure, in white writing on black paper

Northern Great Yin, Mysterious Essence that connects with the numinous. The jade talisman issues its command, summoning the Mysterious Heaven above. The True Lord of the Black Emperor grants long life and saves the people; the Jade Bureau governs the registers of names, opening the way to and delivering those in the netherworld. May the sacrificial recipient’s transgressions of death be erased, and may they enter the Palace of Life. May they ride a green carriage and ascend to the Mysterious Court, the northern celestial realm.

Central Great Yellow: Jade Text of Erasure, in vermilion writing on yellow paper

The Most High Jade Emperor, the perfected sage who commands the holy ones in the mysterious realm of the Nine Heavens. Jade writings, Daoist talismanic script, can strengthen the hun-soul, preserve the body, and bring the spirit to rest. After three rounds of refinement and nine completions of practice, the Dao I cultivate will naturally reach perfection. May departed souls be delivered beyond Fengdu, the underworld, and forever escape the suffering of the knife mountains. The Three Paths and Five Sufferings, all the torments of hell, cannot hold me bound. I report above to the Jade Office, the celestial department of divine officials, and ask that my name be entered among the perfected immortals. May I be listed in the registers of immortals in blue, green, and purple, and included among those who have attained the Dao. May the light of the Three Origins, the three periods governed by the celestial, terrestrial, and aquatic officials, shine together, and may the Nine Emperors descend as one. May I receive the mandate of the Purple Void and ascend to the palace of the Celestial Emperor. May blessings extend to my ancestors of seven generations, so that they too may become supreme immortals.

End of Volume Eight of The Daoist Institution’s Prescribed Rites.

The Daoist Institution’s Prescribed Rites: Chapter on Attaining the Dao says: “May the light of the Three Origins shine together, and may the Nine Emperors descend as one. May I receive the mandate of the Purple Void and ascend to the palace of the Celestial Emperor. May blessings extend to my ancestors of seven generations, so that they too may become supreme immortals.”

End of Volume Eight of The Daoist Institution’s Prescribed Rites.

The Daoist Institution’s Prescribed Rites, Volume Nine

Edited and collated by Lü Yuansu, Daoist priest of the Simple Hermitage in Western Shu. Compiled and collated by Hu Xianglong, whose Daoist name is Xingqi, a perfected recluse of Zhu Mausoleum.

The sacred ranks of Wenchang, totaling 120.

First register

Emperor of the Heaven of Boundless Plenty of Yudan; Emperor of the Heaven of Boundless Lifespan, Supreme Dhyana and Excellent Goodness; Emperor of the Heaven of Brahma Supervision and Suyan; Emperor of the Heaven of Serene Tusita; Emperor of the Heaven of Neither Excessive Desire nor Pleasure; Emperor of the Heaven of the Cavernous Origin, Transformation, and Response to Sound; Emperor of the Heaven of the Spirit’s Transformation and Brahma Assistance; Emperor of the Heaven of High Emptiness and Clear Brightness; Emperor of the Heaven of No Thought, No Entanglement, and No Desire.

Second register

Great Master of the Mysterious Center of the Lingbao, Worthy of Offerings at Mount Yujing; Lord of the Ancient Scripture Masters; Lord of the Ancient Register Masters; Lord of the Ancient Ordination Masters; Great Master of the Lingbao Purification Rite.

Third register

Celestial Official of the First Rank of the Upper Origin, Bestower of Blessings; Terrestrial Official of the Second Rank of the Middle Origin, Remitter of Sins; Aquatic Official of the Third Rank of the Lower Origin, Reliever of Calamities; Celestial Lord of the Nine Qi of the Azure Numinous Primordial Elder; Celestial Lord of the Three Qi of the Vermilion Numinous True Elder; Celestial Lord of the Seven Qi of the White Numinous Yellow Elder; Celestial Lord of the Five Qi of the Fivefold Numinous Dark Elder; Celestial Lord of the One Qi of the Mysterious Numinous Primordial Elder.

Fourth register

Imperial Lord of the Sun in the Solar Palace; August Lord of Yin in the Lunar Court; Celestial Lord of the Three Qi of the Wood Star, the Vermilion Numinous True Elder; Celestial Lord of the Seven Qi of the White Numinous Yellow Elder.

The Fivefold Mysterious Elders, the Celestial Lords of the Five Qi (the revered deities who symbolize the Qi of the five directions and Five Phases).

The Mysterious Spirit Primordial Elder, the Celestial Lord of the One Qi (the revered deity who symbolizes primordial Qi).

Fourth Register (Fourth Group of Divine Seats)

The Solar Emperor of the Sun Palace and the Lunar Sovereign of the Moon Court are the principal deities of the Sun Palace and Moon Court, respectively.

The True Lord Chonghua of Jupiter, the True Lord Upholding the Law of Mars, the True Lord Heavenly Radiance of Venus, the True Lord Attending the Stars of Mercury, and the True Lord Earthly Marquis of Saturn are the divine lords of Jupiter, Mars, Venus, Mercury, and Saturn, respectively.

The Maid Luo Qin of the Initial Conjunction, the True Lord Jidu of the Mid Conjunction, the True Lord Purple Qi of Tianyi, and the True Lord Yuebo of Taiyi are divine lords associated with the celestial bodies of the Initial Conjunction, Mid Conjunction, Tianyi, and Taiyi. The name “Maid Luo Qin of the Initial Conjunction” is retained as it appears in the source; its precise reference is unclear.

Fifth Register (Fifth Group of Divine Seats)

The Great Emperor of Longevity of the Southern Dipper is a revered deity among the officials of the Southern Dipper.

The Venerable Han, Elder of Cherishing Life, and the Great Marshal Who Registers Births are revered deities whose offices govern cherishing and registering life.

The True Lord Zhen Guo, Supreme Minister of Fate, of the Southern Dipper’s Heavenly Treasury; the True Lord Zhen Yue, Senior General Who Keeps the Records, of the Southern Dipper’s Heavenly Minister; the True Lord Who Extends Longevity and Preserves Life, of the Southern Dipper’s Heavenly Beam; the True Lord Who Increases the Count of Years and Preserves Life, of the Southern Dipper’s Heavenly Companion; the True Lord Who Relieves Calamities and Refines Souls, of the Southern Dipper’s Heavenly Pivot; and the True Lord Who Records the Registers and Adjudicates Births, of the Southern Dipper’s Celestial Mechanism each oversee a distinct office: administering fate and official records, extending longevity and preserving life, increasing one’s allotted years, dispelling calamities and refining souls, and recording registers of birth and adjudicating cases.

Sixth Register (Sixth Group of Divine Seats)

The Venerable Star Lord of the Northern Dipper, High Above in the Center, and the Great Emperor of the Northern Dipper, the Mysterious Minister, are revered deities among the officials of the Northern Dipper.

The Star Lord Greedy Wolf of the Northern Dipper’s Heavenly Canopy, the Star Lord Great Gate of the Northern Dipper’s Heavenly Interior, the Star Lord Preserving Wealth of the Northern Dipper’s Heavenly Surge, the Star Lord Literary Song of the Northern Dipper’s Heavenly Support, the Star Lord Upright Chastity of the Northern Dipper’s Heavenly Bird, the Star Lord Martial Song of the Northern Dipper’s Heavenly Heart, and the Star Lord Shattering Army of the Northern Dipper’s Heavenly Pillar correspond respectively to the seven stars of the Northern Dipper.

The Star Lord Outer Support, Radiant Insight of the Northern Dipper, and the Star Lord Inner Aid, Hidden Origin of the Northern Dipper, are two star lords who assist the Dipper.

The Great Marshal Tianpeng of the North Pole, the Deputy Marshal Tianyou of the North Pole, the True Lord Yisheng, Heir to Auspicious Blessings and Protector of De, of the North Pole, and the True Lord You Sheng, Divine Spirit of Worldly Governance and Responsive Blessings, of the North Pole are celestial generals and true lords of the North Pole. Their duties include guarding, assisting, and protecting the human world.

Seventh Register (Seventh Group of Divine Seats)

The Purple Tenuity Enclosure (the region of stars near the Celestial Emperor’s residence):

The Star Lord Minister Star commands the officials, oversees instruction and government orders, assists the emperor, brings stability to the state, and directs all affairs.

The Star Lords of the Four Supports assist the Star Lord of the North Pole.

The Star Lord of the Secretariat oversees the transmission of pronouncements, consultation, and planning.

The two stars, the Star Lord of Yang De and the Star Lord of Yin De, oversee the defense and pacification of the Zhou and Lu regions.

Lord Star of the Upper General of Wenchang (the star deity who governs literary fortune and official honors), in charge of matters of military might.

Lord Star of the Second General of Wenchang, also called the Right and Left Ministers of the Secretariat, in charge of related government affairs.

Lord Star of the Noble Minister of Wenchang.

Lord Star of the Director of Emoluments of Wenchang, in charge of rewarding achievements and increasing stipends.

Lord Star of the Director of Destiny of Wenchang, also called the Grand Historian, in charge of dispelling calamities and misfortune.

Lord Star of the Director of Justice of Wenchang, also called the Grand Judge, assisting with judicial proceedings.

Eighth Petition

Taiwei Enclosure (the name of a region of celestial offices):

Lord Star of the Three Ministers, Seated Within.

Lord Star of the Primordial Minister, Seated Within.

Lord Star of the Upper Star of the Upper Terrace, Director of Destiny, in charge of the Son of Heaven.

Lord Star of the Lower Star of the Upper Terrace, Director of Destiny, in charge of literary affairs.

Lord Star of the Upper Star of the Middle Terrace, Director of the Center, in charge of the feudal lords and Three Ministers.

Lord Star of the Lower Star of the Middle Terrace, Director of the Center, in charge of ministers and senior officials.

Lord Star of the Upper Star of the Lower Terrace, Director of Emoluments, in charge of the scholar-officials.

Lord Star of the Lower Star of the Lower Terrace, Director of Emoluments, in charge of the common people.

Lord Star of the Recluse of Shaowei.

Lord Star of the Counsellor of Shaowei.

Lord Star of the Erudite of Shaowei.

Lord Star of the Upper Star of Minor Emoluments, in charge of the scholar-officials.

Lord Star of the Lower Star of the Lower Terrace, Director of Emoluments, in charge of the common people.

Lord Star of the Recluse of Shaowei.

Lord Star of the Counsellor of Shaowei.

Lord Star of the Erudite of Shaowei.

Lord Star of the Grandee of Shaowei. Shaowei has four stars in all; in the Yellow Register Retreat Liturgy, they symbolize worthy scholars being recommended for office.

Lord Star of the Advance of the Worthy.

Lord Star of the Left Star of the Eastern Wall, in charge of the treasury of literary works and canonical texts.

Lord Star of the Right Star of the Eastern Wall. When the stars shine brightly, this signifies that the ruler is promoting Daoist arts and implementing reforms in governance. The above is recorded in the “Treatise on Astronomy” in the Book of Jin.

Ninth Petition

True Lord of the Nine Heavens, the Venerable of the Five Sacred Peaks and High Minister of Mount Qingcheng, who Stores Blessings and Determines Destiny.

True Lord of the Nine Heavens, High Minister of the Director of Destiny at Mount Qian, who Protects Life.

True Lord of the Nine Heavens, Envoy for Inspecting Mount Lu, Responsive to the Primordial Source and Protecting Fortune.

True Lord, Grand Marshal of the Nine Heavens.

True Lord of the Nine Heavens, who Determines Nobility and Continues Life.

True Lord of the Nine Heavens, who Determines Emoluments and Ten Thousand Blessings.

True Lord of the Celestial Court, Great Yellow One of Ten Thousand Blessings.

True Lord of the Celestial Court, who Determines Names in the Jade Register.

True Lord of the Celestial Court, who Advances the Worthy, Responsive to the Primordial Source and Protecting Fortune.

True Lord, Grand Marshal of the Nine Heavens.

True Lord of the Nine Heavens, who Determines Nobility and Continues Life.

True Lord of the Nine Heavens, who Determines Emoluments and Ten Thousand Blessings.

True Lord of the Celestial Court, Great Yellow One of Ten Thousand Blessings.

True Lord of the Celestial Court, who Determines Names in the Jade Register.

True Official of the Celestial Court, who Advances the Worthy.

The tenth petition respectfully invites the Former Sage, King Zhou Wenxian.

The eleventh petition respectfully invites the Perfect Sage, King Wenxuan (Confucius).

The twelfth petition respectfully invites the Great Emperor of Benevolence and Holiness Who Brings Heaven into Balance on Mount Tai; the Great Emperor of Radiant Holiness Who Administers Heaven on Mount Heng in the south; the Great Emperor of Nurturing Holiness under the Golden Heaven on Mount Hua in the west; the Great Emperor of Primordial Holiness Who Secures Heaven on Mount Heng in the north; and the Great Emperor of Revered Holiness beneath the Central Heaven on Mount Song (the gods of the Five Sacred Mountains). It also invites the Great Emperor of Fengdu in the underworld; the Marquis of the Northern Court Who Grants Official Emoluments and Protects Longevity; the Great Emperor of Fusang in the water realm; and the kings who govern the waters of the four great rivers: the King of Vast Sources, Radiant Spirit, Faithful Response, and Majestic Power of the River Jiang; the King of the Spirit Source, Manifesting Holiness, of the River He; the King of the Long Source of the River Huai; and the King of the Clear Source of the River Ji.

The thirteenth petition respectfully invites the True Lord Who Administers Official Emoluments and Presides over the Examination System at Qiqu Mountain, and the King of Manifest Valor, Martial Might, Loyal Support, and Vast Deliverance.

The fourteenth petition respectfully invites the immortal officials of the Palace of Wenchang’s Nine Qi in the Great Clarity; the Lord Master of the Purple Canopy Palace in the Great Clarity (here, “Lord Master” means a teacher, not Confucius, who is called “Father Xuan”); the Lord of Clear Radiance of the Eastern Well in the Great Clarity; the Clerk Who Settles and Clarifies Matters; the Lord of the Five Classics and Kong Qi of the Nine Wonders Palace in the Great Clarity; the Heavenly King Who Presides over Seals and Credentials, together with the Jade Maidens who oversee seals and documents; the Plain Maidens of the Jade Calendar in the Great Clarity; and the Jade Maiden Who Transmits Memorials during the current ten-day period.

The fifteenth petition respectfully invites the True Lord of the Transformation of the Way of the Upper Origin, the True Lord Who Protects Orthodoxy of the Middle Origin, the True Lord Who Settles the Will of the Lower Origin, the Great General Who Establishes the Standard and Supervises Merit, as well as the local Earth Deity, the presiding City God, the deity who oversees and protects the examination compound, and the deity who attends and supervises the examinations.

Among the divine titles listed above, Duke of Zhou, Confucius, and Yingxian should be placed at the head of the procession, in order to welcome the descent of the divine immortals. Money and paper horses should also be prepared as offerings; these are not included in the total of one hundred and twenty items.

The seventy-two deities invited to protect the residence may be written in four petitions or in two.

The deities worshipped or avoided in a residence include the Venerable Spirit of the Year’s Virtue, Lady Taiyin, General Tang of the Upper Primordial Period, General Ge of the Middle Primordial Period, and General Zhou of the Lower Primordial Period; the Great Generals of the Sun and Moon; Lord Azure Dragon of the left, Lord White Tiger of the right, Lord Vermilion Bird of the front, and Lord Black Tortoise of the rear; the Wood Deities of Jia and Yi, Yin and Mao in the east; the Fire Deities of Bing and Ding, Si and Wu in the south; the Metal Deities of Geng and Xin, Shen and You in the west; the Water Deities of Ren and Gui, Hai and Zi in the north; the Earth Deities of Wu and Ji, Chen, Xu, Chou, and Wei in the center; the Six Jia Generals, the Six Ding Jade Maidens, the Noble Deities of the Nine Palaces, the Great Deities of the Eight Trigrams, as well as the Deity Who Travels by Day and the Deity of the Month’s Establishment.

Each season has its own guardian deity: Goumang for spring, Zhurong for summer, Rushou for autumn, and Xuanming for winter. Other deities include the Celestial Deities, Earth Deities, the Twelve Deities of the Birth-Sign Seats, the Deities of the Four Clashes and Three Punishments, the Deities of the Eight Kui and Nine Kan, and the deities of the first quarter, full moon, end of the month, and new moon, corresponding respectively to those lunar phases; the Deities of Yin-Yang Extinction, the Deities of Heaven’s Virtue and the Year’s Virtue, the Deities of the Day’s Virtue and the Month’s Virtue, the Deities of Heavenly and Earthly Killing, the Deities of Yin and Yang Killing, the Deities of Heavenly and Earthly Aversion, and the Deities of living and dying Qi, among others.

The list also includes the Deity of Thunder and Lightning; the Deities of the Golden Casket and Jade Hall; the Deity of Memorials and the Erudite; the Deity of the Yellow Banner and Leopard’s Tail; the Deities of Great and Small Prohibitions; the Deities of Ambush and Great Calamity; the Deities of the Year’s Punishment and the Year’s Breaking; the Deities of Enticement and the Salt Pond; the Deities of the Heavenly Net and Earthly Snare; the Deities of Silkworm Officials and Silkworm Destinies; the Deities of Livestock Officials and Livestock Destinies; the Deities of Great and Small Tombs; the Deities of the Gate of Mourning and the Guest of Mourning; the Deities of the Heavenly Dog and Earthly Sack; the Deities of Official Misfortune and Illness; the Deity of the Metal Spirit and Seven Killings; the Deities of Yin and Yang Dwellings; the Deities of Heavenly Blessing and Dwelling Virtue; the Deities of the Heavenly Granary and Heavenly Storehouse; the Deities of the Heavenly Gate and Earthly Door; the Deities of the Human Way and Ghost Road; the Deities of the Five-Earth Relatives; the Deities of the Registrar and Mourning Kin; the Deities of the Year’s Punishment and Month’s Harm; the Deities of the Day’s Misfortune and Hour’s Ill Omen; the Deities of the Five Ghosts and Prosperous Talisman; the Deities of Great and Small Loss; the Deities of Granary, Storehouse, and Kitchen; the Deity Who Directs Fate and the Stove Deity; the Local Deity of the Residence; the Dragon Deity of the Well and Spring; the Deities of Feilian and Guoji; the Door Guardian; and the Household Guardian. The term “deity” in parentheses refers to various divine beings or deities who govern particular directions, dates and times, or household affairs.

The spirit tablets set up when a tomb is prepared for burial are divided into seventy-two positions. Those listed include the Great Sovereign of the Earth Treasury, the Primordial Lords of Yin and Yang, and the Old Man of Haoli.

The First Layer of the Earthly Realm is governed by the Earth Sovereign Lord of the Color-Moistened Earth; the Second Layer by the Earth Sovereign Lord of the Firm-Colored Earth; the Third Layer by the Earth Sovereign Lord of the Stone-Grease-Colored Earth; and the Fourth Layer by the Household Guard Spirit.

The burial ritual establishes a total of seventy-two divine positions. These include the Supreme Sovereign Lord of the Earth Office, the Primordial Lords of Yin and Yang, the Old Man of Haoli, and the Earth Sovereign Lords of each layer of the realm:

the Earth Sovereign Lord of the Color-Moistened Earth, First Layer; the Earth Sovereign Lord of the Firm-Colored Earth, Second Layer; the Earth Sovereign Lord of the Stone-Grease-Colored Earth, Third Layer; the Earth Sovereign Lord of the Moist and Lush Earth, Fourth Layer; the Earth Sovereign Lord of the Golden-Grain Marsh, Fifth Layer; the Earth Sovereign Lord of the Adamantine Iron Marsh, Sixth Layer; the Earth Sovereign Lord of the Water-Controlled Marsh, Seventh Layer; the Earth Sovereign Lord of the Great-Wind Marsh, Eighth Layer; and the Earth Sovereign Lord of the Colorless Framework of the Abyssal Cavern, Ninth Layer.

The list also includes the Spirit Who Directs Destiny Beneath the Earth, the Spirits of the Five Earths and Their Retinues, and various deities who govern the land and blessings of Virtue: the Primordial Lord of the Earth of Primordial Virtue; the Supreme Sovereign of the Primordial Court of the Earth of Imperial Virtue; the Lord of the Earth Dragon at the Tiger’s Mouth of the Earth of Imperial Virtue; the Great General of the Earth at the Primordial Heart of the Earth of Royal Virtue; the Earth Edict-Bearer of Primordial Blessing of the Earth of Original Virtue; the Chief Edict-Bearer Below the Earth of Water Virtue; the Earth Parents of Primordial Jia of the Earth of Village Virtue; the Ancestral Arbiter of Primordial Xuan of the Earth of Blessing and Virtue; and the Lord of Two Thousand Shi Below the Earth of Flourishing Virtue.

Also included are the Five Phases spirits assigned by direction and the Heavenly Stems and Earthly Branches: Jia and Yi in the east, and Yin and Mao, belong to Wood; Bing and Ding in the south, and Si and Wu, belong to Fire; Geng and Xin in the west, and Shen and You, belong to Metal; Ren and Gui in the north, and Hai and Zi, belong to Water; Wu and Ji at the center, and Chen, Xu, Chou, and Wei, belong to Earth. The list further includes the Noble Spirits of the Nine Palaces, the Great Spirits of the Eight Trigrams, the Spirit of Great Yin, the Spirit of Great Yang, the Spirit Who Travels by Day, the Spirit of the Month’s Establishment, and the Grand Duke of the current year.

The text then names the Metal Spirits of Shen and You; the Water Spirits of Ren and Gui, Hai and Zi, in the north; the Earth Spirits of Wu and Ji, Chen, Xu, Chou, and Wei, at the center; the Noble Spirits of the Nine Palaces; the Great Spirits of the Eight Trigrams; the Spirits of Great Yin and Great Yang; the Spirits Who Travel by Day and of the Month’s Establishment; the Grand Duke of the current year; and the local Earth God. It then lists several mountain spirits: the Spirit of Mount Tianzhu, the Spirit of Mount Gongcao, the Spirit of Mount Guanguo, the Spirit of Mount Guandai, the Spirit of the Great Tomb, the Spirit of the Small Tomb, the Spirit of Mount Gouchen, the Spirit of Mount Muyù, the Spirit of Mount Tianjie, the Spirit of Mount Xingjie, the Spirit of Mount Dijie, the Spirit of the Earth Corpse, the Spirit of Mount Chuansong, the Spirit of the Hidden Corpse, the Spirit of Mount Gujiang, the Spirit of Mount Shisheng, and the Spirit of Mount Tiancang.

“Divine positions for securing a tomb,” as used here, refers to the names of the deities invoked in a burial ritual. They encompass the layers of the earthly realm, the Five Phases and their directions, times and dates, and the mountains, rivers, and land.

The seventeen marshal-generals listed above belong to the inner retinue of marshal-generals. Their titles include the Mountain Spirits of the Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise; the Mountain Spirits of the Heavenly Prison, Fate, Traces, and Violence; and the Mountain Spirits of the Seal, Bamboo Shoots, Cord, Great Virtue, Hook and Lock, Jade Hall, Golden Mirror, Heavenly Gate, and Canopy. Other titles include the Mountain Spirits of Blackness in Life and Death, and of Yang and Yin Blackness. The source then lists several of these names again, calling them “the Mountain Spirits of Hook and Lock, Jade Hall, Golden Mirror, Heavenly Gate, and Canopy, and the Mountain Spirits of Blackness in Life and Death, and of Yang and Yin Blackness.”

The twenty-one marshal-generals listed above belong to the outer retinue of marshal-generals. What follows are the divine offices named for the “Register-Revision Offering” held for the sacred ranks of the Seventy-Two Offices of the Underworld. A Register-Revision Offering is a Daoist purification ritual for petitioning the gods to oversee matters such as registers and official affairs.

Each office of the Underworld has judges who jointly hear and decide cases. Other judges oversee cases concerning the life and death of people throughout the world, and examine and investigate documents relating to life and death. Some judges hear cases concerning people who serve Buddhist monks and honor the Dao, cultivate themselves and accumulate De, recite scriptures on their own, or observe a three-month summer fast. There are also judges who guide people to Heaven, record the fate and social standing of the newly born, and hear cases concerning the dead.

The Underworld also has judges who oversee the seizure of surplus wealth, the granting of blessings and longevity, promotion to official posts, clerical affairs, the presentation of public and private complaints, and the pursuit of criminals and verification of evidence. Other judges handle matters involving epidemics, illnesses caused by karmic retribution from past lives, spirits of mountains and forests, the aquatic realm, birds, livestock, and thieves.

The underworld (the government offices of the realm of the dead) has many kinds of judges, each responsible for specific matters. They adjudicate the rebirth of the virtuous; where the wicked go after death; deception and concealment; the regions to receive rain; homeless, lonely spirits; equality among people; changes in wind and rain; matters concerning Buddhist monks and Daoist priests; cases involving the City God (the deity who protects a city); punishments and prisons; offenses against household gods (deities who protect homes); and matters concerning the local earth gods.

Other judges oversee spirits and monsters; wangliang (ghostly beings of mountains and rivers); chronic illness and loss of the soul; wrongful deaths; taking lives; cold sweats; jaundice; inspection and evaluation; releasing animals; killing; administering medicine to save people; registers of good and evil deeds; loyalty and filial piety, treachery and rebellion; wealth, rank, and disaster; as well as beings born from wombs, eggs, moisture, or transformation, and matters concerning aquatic creatures. “Born from wombs, eggs, moisture, or transformation” is a classification of modes of birth in Buddhist and Daoist traditions: birth from a womb, from an egg, through moisture, or through transformation.

These titles show that the underworld judges’ duties were divided with great precision, encompassing life and death, good and evil, illness, fortune and misfortune, and matters concerning all kinds of deities and beings.

The underworld (the realm of the dead in Daoist belief) has judges in charge of matters concerning longevity; childbirth; accumulation and storage; the return of souls; premature death; cases involving the Five Rebellious Crimes; robbery; abortion and the premature death of infants; widowers, widows, orphans, and the childless elderly; reducing and shortening people’s blessings and lifespans; cases involving the use of poison; secret murder and jealousy; and guiding the way. It also has underworld officials, as well as judges in charge of reducing and shortening blessings and lifespans; cases involving the use of poison; secret murder and jealousy; guiding the way; matters concerning Wangxiang (ghostly or monstrous beings); and inspection and supervision.

First Petition for Inviting the Deities in the First Rite of the Yellow Register Rite for the Heavens (a written invocation addressed to the deities during a Yellow Register purification ritual)

First Petition

The deities named in the following three petitions include the rulers, ministers, and gods of Shu. When performing the rite in another prefecture, region, or country, names may be added or omitted as appropriate to reflect the local deities of mountains and rivers.

The deities to be invited include Taihao Fuxi, Lady Nüwa, the Flame Emperor Shennong, Suiren, Emperor Yao, Emperor Shun, King Yu of Xia, King Tang of Shang, Emperor Gaozong of Shang, Hou Ji, and Shun’s ministers; the Zhou ancestors King Wen and King Wu; Emperor Gaozu, Emperor Wen, and Emperor Guangwu of Han; Emperor Gaozu and Emperor Taizong of Tang; the King of Cong in Shu, the Wangdi of Shu, the King Yufu of Shu, the ministers of Shu-Zhao, and Emperor Zhaolie of Shu Han.

Second Petition

Xizhong, Hezhong, Xishu, Heshu, Gao Yao, Yu’s minister Yin A-Heng Yi Yin of the Yin dynasty, Fu Yue, chancellor of the Yin dynasty, the Grand Duke of Qi, King Wenxian of Zhou of the state of Lu, the Duke of Zhou, the Duke of Shao of Yan, Xiao He, Marquis Wen of Zan, Zhou Bo, Marquis Jiang, Cao Shen, Marquis Yi of Pingyang, Zhang Liang, Marquis Wencheng, Han Xin, Marquis of Huaiyin, Fan Kuai, Marquis of Wuyang, Wen Xi, Earl of Lujiang of the Western Han, and others who compared themselves to these figures all rendered meritorious service to Shu. Also included are Chen Liu, Duke Gao of the Eastern Han; Bie Ling, chancellor of Shu; Marquis Wu Zhuge Liang; General Guan, Marquis of Shouting; General Zhang, Marquis of Xixiang; Marquis Jing Pang; and the Tang dynasty chancellors Duke Li Wei and Duke Zhang Zhongding.

Third Petition: Deities in the Official Sacrificial Rites

King Guangyou Yinghui, King Zhaoling Guanghui, King Yinglie Zhaohui Xianwei Ji, King Yingxian Wulie Zhongyou Guangji, Great King Guangli, Lord Fuying Bingling of Mount Tai, Marquis Yishun Yingji Weiwu, and other deities.

Third Petition: Deities in the Official Sacrificial Rites

King Guangyou Yinghui, King Zhaoling Guanghui, King Yinglie Zhaohui Xianwei Ji, King Yingxian Wulie Zhongyou Guangji, Great King Guangli, Lord Fuying Bingling of Mount Tai, Marquis Yishun Yingji Weiwu, Marquis Jinma Lingguang, King Lingge Huiying Fengze, King Youde Zhushun Lingji Zhaolie, King Fuyou, Marquis Weiji, Prince of Nankang, Marquis Shenglu Baoshou, and Lady Cimu Shanying. Any deity who has been granted a title, protects the local area, and is fit to be worshipped may also be added. Deities receiving illicit worship that does not conform to the official sacrificial rites may not be added.

Petition for a Ritual Site for Rebirth in Accordance with One’s Vows

First Petition

The Most High Heavenly Worthy, Primordial Beginning, naturally supreme and perfected, of the Golden Palace of the Cavern of Truth (Dongzhen) Great Dao

The Heavenly Worthy Lingbao, the Dao Lord Yu Huang, of the Jade Hall of the Cavern of Mystery (Dongxuan) Great Dao

The Heavenly Worthy of Dao and De, the Venerable Lord Laozi, of the Golden Palace of the Cavern of Divinity (Dongshen) Great Dao

Second Petition

The Greatly Compassionate One in the Eastern Pole Palace, the Heavenly Worthy Taiyi, Savior from Suffering, who responds to cries and arrives wherever there is a call

The Great Sage, Heavenly Worthy of Rebirth in Accordance with One’s Vows

The Compassionate, Savior-from-Suffering Heavenly Worthy, Jade Treasure Emperor, of the Land of Many Joys in the East

The Benevolent, Life-Preserving, Savior-from-Suffering Heavenly Worthy, Mysterious Perfected One of Ten Thousand Blessings, of the Land of the Great Hall in the South

A petition is a document presented to the deities in Daoist liturgy (Keyi). “Deities in the official sacrificial rites” refers to deities included in official or local ritual codes and eligible for formal worship; “illicit worship” refers to rites that do not conform to those codes.

In the western land of Xina, enshrined is the Celestial Worthy of Supreme Subtlety, Utmost Equality, and Deliverance from Suffering (a revered deity who universally saves all beings).

In the northern land of Fuli, enshrined is the Celestial Worthy of Mysterious Supremacy, Jade Dawn, Great Compassion, and Deliverance from Suffering (a revered deity who relieves suffering through great compassion).

In the northeastern land of Miaole, enshrined is the Celestial Worthy of Delivering Immortals, Supreme Sage, Universal Aid, and Deliverance from Suffering (a revered deity who aids all beings and guides them to become immortals).

In the southeastern land of Nansheng, enshrined is the Celestial Worthy of Cherishing Life, Delivering Souls, Immeasurable Deliverance from Suffering, Supreme Subtlety, and Utmost Equality (a revered deity who cherishes life and saves all beings).

In the northern land of Fuli, enshrined is the Celestial Worthy of Mysterious Supremacy, Jade Dawn, Great Compassion, and Deliverance from Suffering.

In the northeastern land of Miaole, enshrined is the Celestial Worthy of Delivering Immortals, Supreme Sage, Universal Aid, and Deliverance from Suffering.

In the southeastern land of Nansheng, enshrined is the Celestial Worthy of Cherishing Life, Delivering Souls, Immeasurable Deliverance from Suffering.

In the southwestern land of Wanli, enshrined is the Celestial Worthy of Great Spirit, Empty Sovereign, Universal Deliverance, and Deliverance from Suffering (a revered deity who broadly saves all beings).

In the northwestern land of Yudan, enshrined is the Celestial Worthy of Immeasurable Great Florescence, Beneficent Transformation, and Deliverance from Suffering (a revered deity who teaches through kindness and relieves suffering and hardship).

In the land of Juntian above, enshrined is the Celestial Worthy of Jade Void, Luminous Sovereign, Universal Compassion, and Deliverance from Suffering (a revered deity who relieves suffering with compassion).

In the land of Yucha below, enshrined is the Celestial Worthy of the True Sovereign, Cavern Spirit, Universal Aid, and Deliverance from Suffering (a revered deity who broadly aids and saves all beings).

Also listed are the Great Master of the Mysterious Center of the Lingbao, who presides over the teaching at Jade Capital, along with the Ancient Scripture Master of the Lingbao, the Ancient Register Master of the Lingbao, the Ancient Deliverance Master of the Lingbao, and the Great Master Who Supervises the Purification Retreat of the Lingbao (masters responsible respectively for transmitting scriptures and registers, affairs of delivering people, and overseeing purification rites in Lingbao liturgy).

Third Register (the third item or entry in the ritual document):

In the eastern realm of Hualin are listed the Perfected of the Tranquil Realm, adorned with Beneficent Serenity.

In the southern Brahma realm is listed the Perfected Elder of Truth, adorned with Upright Transformation.

In the western realm of Golden Light is listed the Perfected of the Dharma Treasure, adorned with Beneficent Aid.

In the northern realm of True Stillness is listed the Master of Deliverance.

Third Register:

In the eastern realm of Hualin are listed the Perfected of the Tranquil Realm, adorned with Beneficent Serenity.

In the southern Brahma realm is listed the Perfected Elder of Truth, adorned with Upright Transformation.

In the western realm of Golden Light is listed the Perfected of the Dharma Treasure, adorned with Beneficent Aid.

In the northern realm of True Stillness is listed the Perfected of Deliverance and Deliverance from Suffering, adorned with Majestic Solemnity.

In the northeastern realm of Eternal Joy is listed the Perfected of Wondrous Sound, adorned with All-Encompassing Rain.

In the southeastern realm of Azure Clouds is listed the Perfected of True Stillness, adorned with Wondrous Silence.

In the southwestern realm of Radiant Truth is listed the Perfected of Jade Radiance, adorned with Benevolent Deliverance.

In the northwestern realm of the Wondrous Dao is listed the Perfected of Relief from Suffering, adorned with True Immortality.

In the realm of Mysterious Capital above is listed the Perfected of Wondrous Practice, adorned with Purple Empyrean.

In the realm of Water Circulation below is listed the Perfected of the Supreme Ultimate, adorned with Pure Land.

Finally listed is the Perfected of Great Compassion and Universal Deliverance (a perfected being who aids all beings everywhere through great compassion).

The Perfected One of Great Compassion and Universal Deliverance (a perfected being who compassionately saves and guides all living beings)

Fourth Petition (a document presented to the deities)

The Great Emperor of Benevolence and Holiness, Equal to Heaven, of the Eastern Peak (the Great Emperor of the Eastern Peak); the Great Emperor of Fengdu of the Underworld (the sovereign who governs Fengdu in the realm of the dead); the Great Emperor of Fusang of the Water Realm (the sovereign who governs the Water Realm); and the True Official of the Local Earth Deity.

Petition for the Great Fast of the Ninefold Darkness at the Supreme Compassionate Daoist Altar (a document submitted for a compassionate fast ritual held for beings in the netherworld)

First Petition

The Celestial Worthy of Primordial Beginning of Jade Clarity, the Celestial Worthy of Numinous Treasure of Highest Clarity, and the Celestial Worthy of the Dao and Its Virtue of Great Clarity (the honored deities of the Three Pure Ones).

Second Petition

The Celestial Worthy Who Relieves Suffering, the Heavenly Official of the Upper Origin Who Bestows Blessings, the Earthly Official of the Middle Origin Who Pardons Sins, and the Water Official of the Lower Origin Who Dispels Calamities (the Three Officials, who respectively govern the bestowal of blessings, the pardon of sins, and the dispelling of calamities).

The True Lord of the Azure Emperor Who Protects the Hun Soul, the True Lord of the Vermilion Emperor Who Nourishes Qi (vital energy), the True Lord of the White Emperor Who Attends the Po Soul, and the Second Petition of the Black Emperor.

The Celestial Worthy Who Relieves Suffering, the Heavenly Official of the Upper Origin Who Bestows Blessings, the Earthly Official of the Middle Origin Who Pardons Sins, and the Water Official of the Lower Origin Who Dispels Calamities.

The True Lord of the Azure Emperor Who Protects the Hun Soul, the True Lord of the Vermilion Emperor Who Nourishes Qi, the True Lord of the White Emperor Who Attends the Po Soul, the True Lord of the Black Emperor Who Circulates the Blood, and the True Lord of the Yellow Emperor Who Presides at the Center.

Third Petition

The Great Master of the Numinous Treasure’s Mysterious Center; the Lord of the Ancient Scripture Masters, the Lord of the Ancient Register Masters, and the Lord of the Ancient Ordination Masters; the Great Master Who Oversees the Fast; the Flying Heavenly Divine King; the Perfected One of Wondrous Practice, of Great Compassion and Great Mercy; the Perfected One of Universal Deliverance, of Great Compassion and Great Mercy; the Youth Who Inspects Destinies; the Mighty Spirit Who Protects the Precepts; and the Examining Officials of the Five Emperors and the Nine Offices.

Fourth Petition

The Great Emperor of Fengdu of the Underworld; the Great Emperor of Fusang of the Water Realm; the Great Emperor of Benevolence and Holiness, Equal to Heaven, of the Eastern Peak; the Lords of the Nine Layers of Earth; the True Lord of the Four Luminaries; and the six Great Demon Kings of the Heavenly Palaces of Jueyin, Taisha Liangshi, Mingchen Naifan Wucheng, Tianzhao Zuiqi, Zongling Qifei, and Gansi Lianwanlü.

Fifth Petition

The True Lord of Sublime Vastness of Great Simplicity of the Underworld; the True Lord of Yin Virtue Who Settles Rest; the True Lord of Illuminating Clarity and Universal Purity; the True Lord of Mysterious Virtue and the Five Spirits; the True Lord of Supreme Radiance and Luminous Spirit; the True Lord of Precious Solemnity and Manifest Accomplishment; the True Lord of the Righteous Way of Taishan; the True Lord of Supreme Righteous Deliverance; the True Lord of Flying Demons Who Spreads Celebration; and the True Lord of the Five Transformations and Awe-Inspiring Spirit.

Sixth Petition

The Judges of the Six Departments (judges in the various offices of the underworld), the clerks of the Five Sacred Peaks (subordinate officials in the divine courts of the Five Peaks), and the True Lords of Supreme Radiance and Luminous Spirit and of Precious Solemnity and Manifest Accomplishment.

Mount Tai True Lord of the Orthodox Way (the deity of the Orthodox Way of Mount Tai), and Supreme True Lord of Orthodox Deliverance (the venerable deity who presides over rites of Orthodox Deliverance);

True Lord of Flying Demons, Manifesting Felicitous Auspices, and True Lord of the Five Transformations, Mighty and Numinous.

Sixth Memorial

Petition the Judges of the Six Bureaus (divine officials in charge of the affairs of each bureau), the clerks and functionaries of the Five Sacred Peaks, the Great Heavenly Strongmen, the Divine Soldiers who Enforce Punishments, the Lords of Nine Hundred Million Ghosts, the ox-headed prison wardens and clerks, the numinous officials of the various prisons, the True Officials of the local land, and the Four Watchers’ Memorial-Bearing Envoys (divine messengers responsible for conveying memorials).

Altar Rite for the Planet Mars

In the liturgy for “One Hundred and Twenty Portions for Dispelling Calamities,” additional divine offices are listed, including those of the Five Sacred Peaks, the local Water Bureau, and the Four Gods of the Three Primordials. The two memorials name two groups of divine officials belonging to the planetary offices of Mars.

First Memorial

Petition Yinghuo, Lord of the Planet (the deity of Mars). The stellar lords transformed from its essence are: Lord of the Xidan Star, Lord of the Chiyou Banner Star, Lord of the Bright Star, Lord of the Deceptive Star, Lord of the Tianshan Star, and Lord of the Red Hui Star.

The stellar lords transformed from the Qi of Yinghuo are: Lord of the Celestial Yin Star, Lord of the Jinruo Star, Lord of the Official Zhang Star, Lord of the Celestial Delusion Star, Lord of the Celestial Cui Star, Lord of the Red Ruo Star, and Lord of the Chiyou Star.

First Memorial

Petition Zhurong, the god who presides over the south and governs summer; the Fire God who governs the southern Bing and Ding, Si and Wu directions; the General of the Southern Vermilion Bird; and the Lord of the Fire Essence.

Standard Memorials for Altar Rites to Protect Pregnancy and Pray for Offspring

First Memorial

Petition the Lord of the Heavenly Treasure of the Clear Tenuity Heaven, the Lord of the Numinous Treasure of the Yu-yu Heaven, the Lord of the Divine Treasure of the Great Red Heaven, and the Lords of the Heavens: the Emperor of Wuliang Heaven; the Emperor of Shangshang Chanshan Wuliangshou Heaven; the Emperor of Fanjian Xuyan Heaven; the Emperor of Jiran Doushu Heaven; the Emperor of Boluoni Mi Bujiaole Heaven; the Emperor of Dongyuan Huayingsheng Heaven; the Emperor of Linghua Fanfu Heaven; the Emperor of Gaoxu Qingming Heaven; the Emperor of Shangchan Shan Wuliangshou Heaven; the Emperor of Fanjian Xuyan Heaven; the Emperor of Jiran Doushu Heaven; the Emperor of Boluoni Mi Bujiaole Heaven; the Emperor of Dongyuan Huayingsheng Heaven; the Emperor of Linghua Fanfu Heaven; the Emperor of Gaoxu Qingming Heaven; and the Emperor of No Thought, No Bondage, and No Attachment.

Second Memorial

Petition the Primordial Sovereign Lady of the Highest Heaven, the Great One; the Primordial Lady, Ancestress of the Ten Thousand Qi, of the Ninefold Numinous, Greatly Mysterious White Jade Tortoise Terrace, the Night-Luminescent Golden Perfected; the Supreme Female One, the True Sovereign, the Ninefold Radiant Holy Mother; and the Most High Holy Mother of the Primordial Perfected, who is Empty and Insubstantial, Mysterious and Primordial, and Transformed from the Beginning.

The Holy Mother of the Taiji of the Three Heavens’ Yang Souls (who governs the Yang Souls of the Three Heavens).

The Holy Mother of the Two Yin Realms of Zhuguang Grotto (who governs the two realms of the Yin world within Zhuguang Grotto).

The Holy Mother of Taiwei in the Yin Realm of Sansu Grotto (who governs Taiwei in the Yin world within Sansu Grotto).

The Holy Mother of Numinous Mystery, Who Gives Birth to the Spirits through the Transformation of Purified Qi in the Great-Being Empty Grotto (who dwells in the Great-Being Empty Grotto, where primordial chaos transforms into pure Qi, from which she mysteriously and wondrously gives birth to the spirits).

The Holy Mother of Primordial Yang, Who Ascends and Transforms through Flight in Jiuhua Empty Grotto (who dwells in Jiuhua Empty Grotto and governs the ascent and transformation of primordial Yang).

The Holy Mother, Azure Emperor of the Mysterious Ultimate, of the Divine Light of Great Yin (who governs the divine light of Great Yin and is the wondrously profound Azure Emperor).

The Holy Mother, Heavenly Sovereign of the Great Void of the Supreme Ultimate Truth (who dwells in the realm of the Great Void of the Supreme Ultimate Truth).

The Holy Mother of the Nine Primordials of Primordial Yang, Numinous, Abundant, and Radiantly Pure (who governs the nine primordials of primordial Yang, where numinous Qi flourishes in radiant purity).

The Holy Mother of the Great-Being Empty Grotto, Where Primordial Chaos Is Transformed into Purified Qi and Gives Birth to the Spirits, at the Northern Pole.

The Holy Mother of Primordial Yang, Who Ascends and Transforms through Flight in Jiuhua Empty Grotto.

The Holy Mother, Azure Emperor of the Mysterious Ultimate, of the Divine Light of Great Yin.

The Holy Mother, Heavenly Sovereign of the Great Void of the Supreme Ultimate Truth.

The Holy Mother of the Nine Primordials of Primordial Yang, Numinous, Abundant, and Radiantly Pure.

The Great Imperial Holy Mother of the Northern Pole, Where Spirits Converge in the Realm of Yao-Guang (who dwells where spirits converge at the Northern Pole, in the realm of Yao-Guang).

The Holy Mother of the Primordial Sovereign of Emptiness, in the Ninth Heaven Beyond the Void (who dwells in the realm of the Primordial Sovereign of Emptiness, in the Ninth Heaven Beyond the Void).

The Holy Mother of the Purple Radiance of Ten Thousand Qi, Who Orders the Epochs of the Utterly Dark (who governs the myriad forms of Qi, the purple radiance of the netherworld, and the celestial order).

The True Mother of the Three Heavens, Lady Shangyuan (the True Mother of the Three Heavens, Lady Shangyuan).

The Limitless Great One Samadhi Primal Sovereign of the Nine Heavens (the limitless Great One Samadhi Primal Sovereign of the Nine Heavens; “Samadhi” refers to a state of cultivation in which the mind is wholly focused and gathered).

Third Register

The Great Master of the Mysterious Center of the Lingbao, and the Lord of the Ancient Scripture Masters (the Great Master of the Mysterious Center of the Lingbao and the Lord of the Ancient Scripture Masters).

The Lord of the Ancient Register Masters and the Lord of the Ancient Ordination Masters.

The Great Master of the Lingbao Who Supervises the Purification Retreat (the Great Master of the Lingbao who presides over the purification rites and supervises observance of the retreat).

Fourth Register

The Heavenly Official of the Upper Origin, Who Bestows Blessings (the Heavenly Official who bestows blessings at the Shangyuan Festival).

The Earth Official of the Middle Origin, Who Pardons Sins (the Earth Official who pardons sins at the Zhongyuan Festival).

The Water Official of the Lower Origin, Who Relieves Calamities (the Water Official who dispels calamities at the Xiayuan Festival).

The Heavenly Lord of the Azure Numen, Primordial Elder of the Nine Qi; the Heavenly Lord of the Vermilion Numen, True Elder of the Three Qi; the Heavenly Lord of the Bright Numen, Imperial Elder of the Seven Qi; and the Heavenly Lord of the Five Numen, Mysterious Elder of the Five Qi.

The Heavenly Official of the Mysterious Numen and Primordial Origin, Who Bestows Blessings; the Earth Official of the Middle Origin, Who Pardons Sins; and the Water Official of the Lower Origin, Who Relieves Calamities.

The Heavenly Lord of the Azure Numen, Primordial Elder of the Nine Qi; the Heavenly Lord of the Vermilion Numen, True Elder of the Three Qi; the Heavenly Lord of the Bright Numen, Imperial Elder of the Seven Qi; the Heavenly Lord of the Five Numen, Mysterious Elder of the Five Qi; and the Heavenly Lord of the Mysterious Numen and Primordial Elder of the One Qi.

Fifth Register

The True Lord of the Sun in the Palace of the Sun, and the True Lord of the Great Yin in the Palace of the Moon (who respectively govern the Palace of the Sun and the Palace of the Moon).

The True Lord of Chonghua, Jupiter; the True Lord of the Law-Enforcing Fire Star; the True Lord of Heavenly Brightness, Venus; the True Lord Who Watches for Dawn, Mercury; and the True Lord, Marquis of Earth, Saturn.

The Maiden Attendant of Jiaochu Luoqin; the True Lord Jidu of Jiaozhong; the True Lord of Heavenly Yi, Purple Qi; and the True Lord of Great Yi, Yuebo (a list of astral deities).

Sixth Register

The Central Worthy Star Lord of the Northern Dipper, and the Great Emperor Xuanqing of the Northern Dipper.

Heavenly Peng, Lord of the Greedy Wolf Star; Heavenly Nei, Lord of the Great Gate Star; Heavenly Chong, Lord of the Prosperity Star; Heavenly Fu, Lord of the Literary Star; Heavenly Qin, Lord of the Chaste Star; Heavenly Xin, Lord of the Martial Song Star; Heavenly Zhu, Lord of the Army-Breaker Star; Lord of Illumination, the Outer Assistant Star; and Hidden Origin, the Inner Support Star.

Seventh Petition

The Great Marshal Heavenly Peng of the Northern Pole; the Lord of the Chaste Star; Heavenly Xin, Lord of the Martial Song Star; Heavenly Zhu, Lord of the Army-Breaker Star; Lord of Illumination, the Outer Assistant Star; and Hidden Origin, the Inner Support Star.

Seventh Petition

The Great Marshal Heavenly Peng of the Northern Pole; the Deputy Marshal Heavenly You of the Northern Pole; the Perfected Lord Yisheng, Protector of Virtue of the Northern Pole; and the Perfected Lord Yousheng, Responsive in numinous power, of the Northern Pole.

Eighth Petition

The Great Emperor of Longevity of the Southern Dipper; Lord Han, Elder Who Cherishes Life; the Perfected Lord Siming of the Heavenly Storehouse, Registrar of Births; the Perfected Lord Silu, Registrar of Destinies; the Perfected Lord Yan Shou, Extender of Lifespans; the Perfected Lord Yi Suan, Increaser of Years; the Perfected Lord Du E, Reliever of Calamities; and the Perfected Lord Shang Sheng, Presiding over Birth.

Ninth Petition

The Perfected Lord, Elder of the Nine Heavens, of Mount Qingcheng; the Perfected Lord Siming of the Nine Heavens of Mount Qian; the Perfected Lord Yingyuan Baoyun of Mount Lu; the Great Marshal of the Nine Heavens; the High Minister Jade Assistant of the Nine Heavens; the Four Coordinating Attendants of the Nine Heavens; the Perfected Lord Jiansheng Yunqi of the Nine Heavens; the Perfected Lord Dinggui Xuming of the Nine Heavens; the Perfected Lord Dinglu Wanfu of the Nine Heavens; the Holy Mother Who Guards the Chambers of the Nine Heavens; the Great Deity Who Oversees Births of the Nine Heavens; and the Venerable Deity Who Delivers from Calamity of the Nine Heavens.

Tenth

The Perfected Lord Jiansheng Yunqi of the Nine Heavens; the Perfected Lord Dinggui Xuming of the Nine Heavens; the Perfected Lord Dinglu Wanfu of the Nine Heavens; the Holy Mother Who Guards the Chambers of the Nine Heavens; the Great Deity Who Oversees Births of the Nine Heavens; and the Venerable Deity Who Delivers from Calamity of the Nine Heavens.

Tenth Petition

The Perfected Lord of Myriad Blessings, Grand Emperor of the Celestial Bureau; the Perfected Lord of the Jade Calendar, Who Determines Names in the Celestial Bureau; the Immortal Official Who Leads Souls Forward in the Celestial Bureau; and the Star Officials governing one’s natal destiny: the Star Official of the year of birth, the Star Official of the month of birth, the Star Official of the day of birth, and the Star Official of the hour of birth.

Eleventh Petition

The Benevolent and Sagely Emperor Tianqi of the Eastern Peak; the Sagely Emperor Zhaosheng, Ruler of Heaven, of the Southern Peak; the Sagely Emperor Shunsheng of the Metal Heaven of the Western Peak; the Sagely Emperor Yuansheng, Who Pacifies Heaven, of the Northern Peak; and the Sagely Emperor Chongsheng of the Central Heaven of the Central Peak.

The Great Emperor of Fengdu in the Underworld, Lord of the Imperial City of Fengdu (the emperor who governs the underworld); the Marquis Who Grants Official Rank and Protects Longevity; the Great Emperor of Fusang in the Water Realm (the emperor who governs the Water Realm); the King of the River Dusk of the Broad Source; the King of the River Dusk of the Spirit Source; the King of the River Dusk of the Long Source; and the King of the River Dusk of the Clear Source.

Memorial Twelve

The Lord of the Azure Dragon on the left, the Lord of the White Tiger on the right, the Lord of the Vermilion Bird in front, the Lord of the Black Tortoise behind; the True Officials of the Local Earth; the Direct Talisman Messengers of the Upper Realm, who convey documents and carry out official duties; the Direct Talisman Messengers of the Middle Realm; the Direct Talisman Messengers of the Lower Realm; and the Merit Officers serving in turn for the year, month, day, and hour.

Memorials Presented at a Ritual Altar for Ascension, Transformation, and Passage

Memorial One

The Greatly Compassionate and Benevolent One in the Palace of the Eastern Pole, the Celestial Worthy Taiyi Who Relieves Suffering (a revered Daoist deity who saves departed souls); the Celestial Worthy Who Rescues the Guilty from the Nine Hells; the Heavenly Emperor of Wuliang in Yudan; the Heavenly Emperor of Wuliang Longevity in Shangshang Chanshan; the Heavenly Emperor of Fanjian Xuyan; the Heavenly Emperor of Jiran Doushu; and the Heavenly Emperor of Baluoni Mi Bu Jiao Le.

The Celestial Worthy Taiyi Who Relieves Suffering, Benevolent One of the Cavern Origin; the Celestial Worthy Who Rescues the Guilty from the Nine Hells; the Heavenly Emperor of Wuliang in Yudan; the Heavenly Emperor of Wuliang Longevity in Shangshang Chanshan; the Heavenly Emperor of Fanjian Xuyan; the Heavenly Emperor of Jiran Doushu; the Heavenly Emperor of Baluoni Mi Bu Jiao Le; the Heavenly Emperor Who Responds to Calls through Cavern Origin Transformation; the Heavenly Emperor of the Spirit’s Transformation and Brahma’s Support; the Heavenly Emperor of the High, Empty, and Clear Light; and the Heavenly Emperor Beyond Thought, Bondage, and Desire.

Memorial Two

The Primordial Lady, Ancestress of the Ten Thousand Qi, of the Ninefold Numinous, Wondrous White Jade Tortoise Terrace and Night-Luminous Golden Truth; the Lord of the Green Youth, Chief Minister of the Fangzhu Palace; Lord Wang, Chief Administrator of the Western City and Overseer of the True; the Primordial Lady of the South Pole, Protector of the Taidan Palace; the Primordial Lady of Taishu, Tutor of the Baishan Palace; the Heavenly Official of the Upper Origin, who bestows blessings (the deity in charge of granting blessings); the Earth Official of the Middle Origin, who pardons sins (the deity in charge of pardoning sins); and the Water Official of the Lower Origin, who dispels adversity (the deity in charge of relieving calamities and hardship).

The Lord of the Azure Numinous, Primordial Old One of the Nine Qi; the Lord of the Vermilion Numinous, True Old One of the Three Qi; the Lord of the Bright Numinous, Yellow Old One of the Seven Qi; the Lord of the Five Numinous, Dark Old One of the Five Qi; and the Lord of the Dark Numinous, Primordial Old One of the One Qi.

Memorial Three

The Great Master of the Mysterious Center of the Lingbao; the Ancient Master of the Scriptures; the Ancient Master of the Registers; the Ancient Master of Deliverance; and the Female Master, Great Master of the Lingbao Ritual Supervisor.

The Honored Lord of the Inherited Lineage (the revered deity who transmits the teachings) and the Honored Lord of the Lineage Register (a revered deity in Daoist transmission).

Perfected Lord Zuo Xuan on the left, Perfected Lord Zhao Xuan on the right, and Perfected Lord Xu of the Taiji (Supreme Ultimate).

Fourth Petition (the fourth memorial)

The Honored Star Lord at the center of the Northern Dipper, the Great Emperor Xuanqing of the Northern Dipper;

The Star Lord Tanlang of Tianpeng, the Star Lord Jumen of Tiannei, the Star Lord Lucun of Tianchong, the Star Lord Wenqu of Tianfu;

The Star Lord Lianzhen of Tianqin, the Star Lord Wuqu of Tianxin, the Star Lord Pojun of Tianzhu;

The Star Lord Dongming, Assistant Beyond, and the Star Lord Yinyuan, Support Within.

Fifth Petition

The Great Emperor of Longevity of the Southern Dipper, Elder Han, who cherishes life;

The Perfected Lord Siming, Great Marshal of Tianfu, who governs birth; the Perfected Lord Silu of Tianxiang, who records destinies; the Perfected Lord Yanshou of Tianliang, who extends life; the Perfected Lord Yisuan of Tiantong, who adds to one’s allotted years; the Perfected Lord Due of Tianshu, who dispels misfortune; and the Perfected Lord Shangsheng of Tianji, who grants rebirth.

Sixth Petition

The Great Cavern Patriarch, Perfected Lord Tai Xuan, who governs destiny; the Middle Cavern Patriarch, Perfected Lord of Mount Gezao; Perfected Lord Zheng; the Little Immortal Elder Baopu, Perfected Lord Zuo Qing, Marquis among Immortals; Master Lu of Jianji; Master Wang of Shengzhen; Perfected Lord Sun of the Xing Shi Guan; Master Sima, the True One of Mount Wangwu; and Master Li of Xuanching on Mount Mao.

Seventh Petition

The Perfected Lord Jiutian Zhangren of Mount Qingcheng; the Perfected Lord Siming of the Nine Heavens of Mount Qian; the Perfected Lord Yingyuan Baoyun of Mount Lu; the Perfected Lord Taihuang Wanfu of the Celestial Court;

The Celestial Court’s attendant immortal officials who usher petitioners forward; the Perfected Lord Sima of the Nine Heavens; the Chief Minister Yufu of the Nine Heavens; the Four Coordinating Attendants of the Nine Heavens; and the Female Master of the Nine Heavens, the official of the Qinglü code.

Eighth Petition

The King of Flying Spirits of the Boundless East, the King of Flying Spirits of the Boundless South, the King of Flying Spirits of the Boundless West…

The Wuji Flying Heavenly Spirit Kings of the south, west, north, northeast, southeast, southwest, northwest, above, and below (spirit kings who govern the heavens in each direction).

Ninth Register

The assistants of the Great Emperor of Fengdu in the Underworld (the sovereign who governs the realm of the dead): the Supreme Spirit Lord, the Assistant Heavenly Lord of Dark Nourishment, the Lord of the Upper Minister, and the Lord of the Grand Tutor.

Tenth Register

The Director and Deputy Director of the Relay Station (officials who oversee relay station affairs); the Great General Who Establishes the Standard and Supervises Merit, and the Great General of the Plain Chariot and White Horse; the Jade Maidens Who Transmit Petitions During the Current Ten-Day Period (goddesses responsible for delivering documents during that period), and the Local City God in Charge of the City and Its Territory (the City God who governs the local city and its surrounding jurisdiction); and the Fire Officials Who Transmit Memorials Upward (fire officials responsible for submitting documents).

Eleventh Register

The Perfected Lord of the Upper Origin, Who Transforms through the Dao; the Perfected Lord of the Middle Origin, Who Protects Orthodoxy; and the Perfected Lord of the Lower Origin, Who Settles the Will (divine perfected beings corresponding respectively to the upper, middle, and lower origins); the Azure Dragon Lord of the Left, the White Tiger Lord of the Right, the Vermilion Bird Lord of the Front, and the Black Tortoise Lord of the Rear (the Four Sacred Spirits who guard the four directions).

Twelfth Register

The Perfected Officials of the Soil and the Masters of Local Districts (divine officials who govern the land and local affairs); the Talisman-Bearing Envoys on Duty in the Upper, Middle, and Lower Realms (envoys responsible for transmitting talismanic commands); and the Envoys on Duty for the Year, Month, Day, and Hour (divine officials who each serve during their respective time period).