《道门通教必要集》Vol. 2

If each step is taken without straying from the correct path, and one bows nine times, one may ascend to the five hundred billion layers of Heaven above the wind. In the space of a single bow, one can reach the realm of freedom and ease. The key is to examine oneself inwardly and rely on the power of the rites and one’s cultivation. With every step kept to the correct path, and nine bows made, one may ascend to pay homage to the Celestial Worthy of Primordial Beginning, one of the highest deities revered in Daoism. One must also pray that the assembled sages grant protection unseen, so that all the departed souls in the sea of suffering may ascend the Dharma Bridge.

Then chant in unison.

Celestial Worthy of the Great Crossing on the Dharma Bridge, the revered deity who guides departed souls across the bridge.

Guide the departed souls onto the Dharma Bridge.

Then raise the chant.

Verse for Leaving the Bridge, a hymn guiding the departed souls down from the bridge:

The Dharma Bridge is a passage across the sea of suffering; the Dao Ancestor is compassionate, with deep vows. Amid the sea’s fierce waves, one finds a pillar standing firm in the current; at the broken bank of the river of desire, one may attain immortality. The spirit banner, which guides departed souls, clears obstacles like a young noble; the Celestial Worthy reaches out to lead them, as they call to one another and welcome each other. The departed souls descend from the bridge in order, making their way toward the palace halls with jade steps. The Great Dao is vast and unobstructed; it is truly a realm of freedom and ease.

Taking Refuge in the Three Treasures and Repenting the Sins of the Deceased

The deceased, [name] and others, have received the summons and arrived at the ritual ground. They are about to hear the Celestial Worthy’s oral instructions on the precepts and respectfully receive the precept registers recorded in the cinnabar books. Yet their past obstructions have not been cleared, and they may be unable to comprehend the words of the ultimate Dao. We therefore respectfully invite the Three Treasures—the Dao, the scriptures, and the masters—to shine forth their awe-inspiring virtue and light, and help the deceased repent the sins committed through the six faculties: eyes, ears, nose, tongue, body, and mind.

Sins arise from the heart. When deluded thoughts are dispelled, all faults melt away like ice. When one’s resolve is settled in the Dao, seeing the Dao brings the spirit to clarity and awakening. Therefore, cleanse desire and consciousness, purify one’s nature, and promptly abandon the false to return to the true. May hearing the scriptures bring one into accord with the Great Dao.

All who perform good works and establish a purification retreat, transmit Fulu (talismans and registers), or receive the precepts should first take refuge in the supreme and true Three Treasures of the ten directions, relying on their sacred power to help the deceased repent the sins committed through the three karmic actions of body, speech, and mind. The scripture says, “If one does not take refuge in the Three Treasures, good practices have no foundation.” All those gathered at the ritual ground should sincerely devote themselves together.

Devote yourselves to the Dao Treasure of the ten directions. Bow before the Celestial Worthy of Primordial Beginning, and ask the Celestial Worthy to release the souls being delivered from the sins committed through bodily action.

The sins the deceased accumulated through bodily actions are boundless, and the suffering they bring is beyond measure. In every gesture and step, in coming and going, they were often entangled in the world’s impurities. They coveted splendor, adornment, comfort, and pleasure; they were proud and unrestrained, and treated others with contempt. Now, before the Great Compassionate Venerable One, I offer my heartfelt confession. May the deceased’s sins of bodily karma, arising from physical actions, be erased and never arise again. May body and mind be purified, accord with the way of the immortals, and be freed forever from the Three Realms of Desire, Form, and Formlessness.

I take refuge in the scriptures and treasures of the Shangqing tradition and bow in reverence to the Most High Lord of the Dao. I beseech the Lord to release the departed souls of the past from the sins of mental karma.

The sins the deceased accumulated through thoughts are boundless, and the suffering they bring is beyond measure. Anger and delight, love and hatred—all manner of deluded thoughts arose from the heart. Cravings, falsehood, and envy of others also sprang from it. Now, before the Great Compassionate Venerable One, I offer my heartfelt confession. May the deceased’s sins of mental karma, arising from thoughts, be erased and never arise again. May wisdom and understanding open wide, and may they comprehend the principle of Xiyi, the Daoist state in which the Dao’s essence cannot be seen, heard, or touched.

I take refuge in the revered teacher and treasure of the Taiqing tradition and bow in reverence to the Most High Lord Lao. I beseech Lord Lao to release the departed souls of the past from the sins of verbal karma.

The sins the deceased accumulated through speech are boundless, and the suffering they bring is beyond measure. They spoke words that sowed discord and spread extravagant falsehoods, slandered various scriptures and teachings, ate living beings, and brought shame and humiliation upon others. Now, before the Great Compassionate Venerable One, I offer my heartfelt confession. May the deceased’s sins of verbal karma, arising from speech, be erased and never arise again. May they put an end to contentious talk and disputes, and continually proclaim the true teachings of the scriptures.

The former acts of taking refuge in the Three Treasures and confessing one’s sins are all excellent seeds of goodness. May the deceased be born in the celestial realm: flower platforms and jeweled canopies come to receive them from among the clouds, while crimson ceremonial standards and azure banners guide them through the sky. Beneath the Qian tree, they will forever hear the immortals’ scriptures; beside the jeweled Moon Pool, they will hear only the pure, elegant sounds of Brahma.

All the countless sins committed in the past begin to be erased from this moment onward. The suffering that would follow death through rebirth in the Three Evil Realms—the hells, the realm of hungry ghosts, and the animal realm—is also released through hearing this teaching today. May the departed ride dragons and cranes, roaming freely through the celestial realms of the ten directions. May they awaken to the Great Dao, become Perfected Ones, and dwell at ease in the realm of the Three Pure Ones (Sanqing), the highest sphere where Daoist deities reside. May blessings spread through the present world and wholesome fruits continually come to pass; may people in this life and the next remain close to the Great Dao for a long time. May the supreme sages witness this sincere devotion and save living beings far and wide, so that together they may reach the far shore of the Dao. The assembly praises these wondrous merits.

Another hymn:

We bow our heads and take refuge in the Dao; we bow down before the Dao and take refuge in it. The Dao is the Celestial Worthy of Primordial Beginning, who dwells in the Great Luo Heaven, the highest heaven in Daoism. In the profound and mysterious reaches, the primordial age began; when chaos first divided, the source of all things was established. May the honored Dao bestow teachings of purity and stillness, and save this departed soul. All present sing in unison, praying that the departed be reborn in the realm of the immortals; the following passages are sung in the same manner.

We bow our heads and take refuge in the scriptures; we bow down before the scriptures and take refuge in them. The scriptures’ true writings shine in all eight directions. Refined metal is transformed into phoenix-shaped talismans, while carved jade becomes dragon-shaped scripture. May the Venerable One open the golden mouth and proclaim the Dharma of the scriptures, saving this departed soul.

We bow our heads and take refuge in the Master; we bow down before the Master and take refuge in him. May the departed be reborn in the realm of the immortals; the following passages are sung in the same manner.

We bow our heads and take refuge in the scriptures; we bow down before the scriptures and take refuge in them. The scriptures’ true writings shine in all eight directions. Refined metal is transformed into phoenix-shaped talismans, while carved jade becomes dragon-shaped scripture. May the Venerable One open the golden mouth and proclaim the Dharma of the scriptures, saving this departed soul.

We bow our heads and take refuge in the Master; we bow down before the Master and take refuge in him. The Master is the revered one among the followers of the Three Vehicles, the different levels of paths for spiritual cultivation. May the primordial celestial deities show compassion and offer aid, rescuing confused and benighted beings through the passage of kalpas. May they bestow immeasurable teachings and methods, saving this departed soul.

We repent for the sins committed through the six faculties of the departed: eyes, ears, nose, tongue, body, and mind, and for the desires, emotions, and transgressions they have given rise to. The ears were captivated by the noisy, piercing sounds of pipes and strings, and could not hear the pure and true sound of the Dao. The eyes were dazzled by splendid colors such as purple and green, and could not see the proper hues. The nose pursued fragrances such as orchid and musk. The body was wearied by galloping chariots and horses and a life of restless striving. The mouth indulged in sweet and spicy foods without restraint, thereby harming the spirit. Speech shifted unpredictably between anger and joy, diminishing one’s allotted years. The mind was drawn by the six faculties and thus committed many kinds of sin. The six faculties often lead people onto the path of samsara, but to say that the six faculties themselves are the Three Evil Realms would be a misunderstanding. The Three Treasures—the Dao, the scriptures, and the Master—always keep the gate of deliverance open. Now we openly repent the transgressions of the past; may the roots of all karmic offenses be completely erased.

Next, one should repent on behalf of the deceased for greed, anger, delusion, sexual misconduct, theft, killing, and other offenses; for slandering the scriptures, damaging the teachings, failing to take refuge in the Daoist teachings, resenting the Daoist tradition, blaming teachers and elders, and breaking vows. Deluded thoughts continually arise in the human body and mind, while the eyes and ears are often driven by desire. The roots of sin across the Three Ages—past, present, and future—are beyond measure. Today, all present have resolved to speak their repentance, wishing that the many sins and obstacles of the past be removed. These words have been declared before the Daoist teachings, and the assembled sages will surely witness them clearly in the void.

The merit of the assembled sages is beyond comprehension. Each person snaps their fingers, repenting of the deceased’s karmic offenses. May all the deceased’s actions of body, mind, and speech; the karma of the six senses; debts to those they have wronged; karmic obstacles; and every offense be removed.

May the deceased’s offenses melt away like frost and dew beneath the radiance of the sun of wisdom. May their nature be pure in this life and the next; may their departed soul escape the long darkness, and may their lingering spirit attain passage to the immortal realms. May the Northern Capital, the Daoist underworld, erase the deceased’s transgressions, and may the Southern Office register them for long life. Songs praising the immortals resound in the hollow void, but the suffering souls in hell cannot hear them. May all present act with utmost sincerity, so that the deceased may ascend to heaven and enjoy bliss. The two passages above are from the Ritual of the Ninefold Darkness (Jiuyou yi), compiled by Master Guangcheng.

After the rites of repentance and the conferral of precepts are complete, the deceased is led back to their place and then addressed with words of consolation:

You, the deceased, so-and-so and the others, have personally received the Nine Precepts before the Three Pure Ones (Sanqing), the three highest deities revered in Daoism. You should listen with reverence and observe them with care. A banquet has now been prepared. Please take your places in turn, enjoy the fragrant offerings, and await the fulfillment of your blessings. The sponsor of the purification rite faces the departed spirits and bows devoutly. If a food offering accompanied by incantations is to be made, do so at this time. If the banquet has not yet been set out, take your places in turn as well, enjoy the offerings, and await the fulfillment of your blessings. If no food offering accompanied by incantations is made, dedicate the merit of the ritual here to the deceased. The passage above is from the Ritual of the Ninefold Darkness.

The ritual service for sending off the deceased is described in the Ritual of Leaving and Returning from the Bridge.

The purification ritual has now come to a complete and successful close, and the sacred assembly has concluded. May we all share in its good fruits and partake of its sublime merit. Following the light of wisdom, the deceased have been able to pay their respects to the Celestial Worthies. Bearing talismanic writs, they ascend to the immortal realms. Having heard the scriptures and received the teaching, the deceased, so-and-so, will surely see their innate nature clearly and understand the Way of Heaven. They will attend reverently upon the Celestial Worthies’ vermilion carriage, then set out along the cloud road and climb the bridge to the immortals. At this very moment, they ascend to the Office of Vermilion Mound, the celestial bureau of the immortal realm in Daoist teaching. Now that the deceased have been delivered, all directions may receive blessings and good fortune. The sponsor of the purification rite, with sincere reverence, now respectfully performs the rite of sending them off.

The sacred assembly has been sublime, and the merit of the purification ritual is complete. Those who departed long ago and those who have recently died have all been enabled to attain rebirth. Together, all have crossed the bridge to the immortals, each bearing their own merit, and paid homage to the Three Pure Ones (Sanqing), the three highest deities revered in Daoism.

This concludes Volume Three of the Collection of Essential Texts for the Comprehensive Teaching of the Daoist Tradition.

Collection of Essential Texts for the Comprehensive Teaching of the Daoist Tradition, Volume Four

Compiled by Lü Taigu, Daoist of Crane Grove

Prayers of Invocation

Before the ritual altar, the chief officiant (the Daoist who presides over the Zhaijiao purification ritual) offers incense and recites:

Jade-hued radiance spreads, while the nine Qi (vital energies symbolizing the primordial energy of Heaven and Earth) coil like smoke. Incense gathers densely into clouds and rises straight to the nine heavens. The golden attendant boy who attends the incense and the jade maiden who conveys messages will carry this memorial before the Heavenly Emperor. May every request set forth in prayer be fulfilled as wished.

Holding the hand censer, the officiant offers incense and recites:

The Dao is understood through inner cultivation; the mind’s intent is conveyed by incense smoke. I hold the jade censer in my hands, while clouds of incense fill my heart and rise straight to the nine heavens. The golden attendant boy who attends the incense and the jade maiden who conveys messages will carry this memorial before the Heavenly Emperor. May every request set forth in prayer be fulfilled as wished.

Holding the hand censer, the officiant offers incense and recites:

The Dao is understood through inner cultivation; the mind’s intent is conveyed by incense smoke. I hold the jade censer in my hands, keeping the nine heavens in my thoughts. I pray that the True Spirits will look upon us with favor and that the Immortal Perfected will descend to the altar, enabling me to present my memorial and report directly to the Three Heavens, the lofty celestial realms of Daoist teaching.

Before the altar in the Upper Cavern, the officiant offers incense and recites:

Vermilion Yang, the radiant energy of the immortal realm, rises to the nine firmaments; the primordial essence and Qi coil in dense profusion. A numinous phoenix flies in and pays homage at the Jade Capital, the Heavenly Emperor’s abode. The energy of response circulates and gathers; through this, the immortal Way is realized. May this earnest prayer swiftly ascend with the incense smoke to the celestial realm.

Holding the hand censer, the officiant offers incense and recites:

The hundred spirits are arrayed; in my heart I keep Cavern Yang, a name for the Daoist heavens. On the left I command the True Earl; on the right I welcome the Primordial Sovereign. May the wondrous scriptures be opened, and the Great Brahma Way flourish and prosper. Purple incense smoke rises to the celestial realm, where myriad rays of light shine forth in all directions.

After the incense offering, the memorial text is then read aloud.

I have heard that the remote Taiqing Realm, the tranquil heaven of Daoist teaching, lies an immeasurable distance from the human world, and that the majestic, supreme deities have long since vanished from its sight. Now, with reverence and through purification, I voice my earnest prayer. May the deities descend, so that the Great Dao may be widely proclaimed.

Text for Focusing the Mind After Offering Incense

I have heard that the remote Taiqing Realm lies far from the human world, and that the majestic, supreme deities are unseen among humankind. Now, with reverence and through purification, I voice my earnest prayer. May the deities look kindly upon my sincerity and reveal, even slightly, the mystery of their responsive presence and their power to nurture and transform all things.

I gaze toward the heavenly chariot, hoping the deities will briefly leave their stately Purple Cloud and Crimson Towers, the palaces of heaven. May the star-crowned Daoists, assembled in their ranks, together open the mysteries represented by the Jade Casket and Pearl Banners, symbols of sacred treasures concealed from view. With this, I respectfully make my sincerity known and presume to submit it to Heaven’s hearing, and so forth.

Text for Opening the Altar

I have heard that the clouds rise high, yet Heaven has not closed the path of responsive communion; though the way from the human world is distant, the holy perfected beings still cherish compassion and often descend among us. Now, with reverence, I solemnly prepare the altar and perform the pure Zhaijiao rites, the Daoist sacrificial liturgy: I offer duckweed and mugwort, plants used in ritual offerings, here in the human world, and use incense and flame to communicate with Heaven above. I presume to voice my innermost sincerity and humbly seek the grace of the Dao.

Now, in reverence and in accordance with the immortal rites appointed for this season, I welcome the chariot of the perfected and holy beings. This is the beginning of the Zhai ceremony and the sincere intention to serve the Celestial Worthies with reverence. Though the offerings are meager, I hope the divine dragon chariot will descend. Yet the human world is noisy and defiled, and I fear offending the deities. Gazing up at the faint forms of the holy ones, I feel all the more awed and apprehensive.

I respectfully invite the cloud chariot and crane carriage to descend through the ninefold gates of Heaven. May crimson ceremonial standards and rainbow banners come to rest in this human world of Five Turbidities, a realm filled with defilement and suffering. May the three realms of Jade Void, where the Golden Palaces stand, and the myriad spirits within those palaces briefly leave the distant heavens and respond to the earnest plea of humankind. Command the local spirit officers to put the ritual altar in order, and decree that the officers and generals guarding it drive away demons and defiling influences. May the sponsor’s sincere heart commune with the spirits, and the merit of the Zhai rites be fulfilled. In this way, we may receive the grace of the highest holy ones as they descend. Respectfully submitted.

General Text for Opening the Altar

I have heard that the pure, tranquil, and profound High Perfected Ones, the revered deities of Daoism, are inherently Wuwei (non-action) yet respond with wondrous efficacy. The mysterious, empty, and still Great Dao can often be reached unseen through a person’s sincere devotion. Without devoutly relying on efficacious liturgical rules, how could we look up to the sacred Perfected Ones and seek their power of transformation? Now the splendid altar has been set up, and the Zhaijiao (purification ritual) is about to begin. First, we earnestly offer prayers to the spirits of the Celestial Heaven, then recite the Daoist liturgical canons. May these prayers ascend to the Nine Heavens, so that all the gods may hear them; may their radiance shine through the Three Realms—the heavens, the human world, and the netherworld—so that our sincerity may receive a response. May supreme De (Virtue/Power) be bestowed far and wide, sheltering all living beings.

“Later Text on Offering Incense and Focusing the Intention for the Yellow Register Retreat”

We respectfully praise the treasured Yellow Register Retreat, a Daoist rite for aiding the living and delivering the dead, and the secret Purple Yang regulations, the esoteric rules governing Zhaijiao rituals. Above, they can protect Heaven and Earth; below, they can safeguard the state and bring peace to the home. They can aid the living and deliver the dead, prolong life, and dispel calamity. They are esteemed by the honored deities of the myriad heavens and are the ritual standards upheld by sacred Perfected Ones throughout the ages.

The retreat is conducted in nine periods, following the number of the Nine Yangs. The altar is built on three levels, symbolizing the radiance of the Three Qi. The Eight Trigrams are arranged on the altar according to the eight directions, and the Ten Heavenly Stems are assigned to ten positions. Qian is the Gate of Heaven, Xun the Earth’s Portal; Gen is the path of ghosts, and Kun the road of humankind. Bows, banners, mirrors, and swords are displayed to command awe, while bamboo and wooden offering vessels, pottery, and gourds hold the sacrificial offerings. In this way, the rite takes the celestial patterns as its model and imitates the contours of the earth, communicating with the Perfected spirits and summoning the gods.

We begin with reverence and offerings. When we first bow before the Perfected Ones, we think of the small space before the jade steps and dare not show the slightest disrespect. As we look up toward the heavenly countenance, it is as though the gods stand before us. We respectfully invite the Three Pure Ones (Sanqing), the gods of the Ten Extremities, and the myriad sages and Perfected Ones to leave for a time their lofty Golden Palaces and graciously descend to this narrow place in the mortal world, transforming this ordinary dwelling into Qingdu Taiwei, an immortal palace in the heavens. We wait reverently for the gods to descend, our hearts full of anticipation.

“Later Text on Offering Incense and Setting Forth the Intention of Supplication in Various Retreats”

As soon as the ritual altar is opened, it is as though the Gate of Heaven has swung wide. All present fall silent, giving their whole hearts in reverence as they bow. The altar is modeled on Heaven and follows the order of Earth, arranged in full accord with the pattern of Heaven and Earth. Ceremonial guards and ornaments stand on either side, symbolizing the opening of the gates of the sun and moon. The Daoist priests entrust their sincerity to the fragrant herbs, sacrificial offerings, and other gifts on the altar, and pray for the descent of the divine perfected ones, exalted and hidden, beyond human understanding.

They first observe a fast for seven days, then bathe and fast for three more, reverently following the ancient practice of sacrifice to the Emperor of Heaven. They offer their whole sincerity inwardly and do their utmost to prepare the offerings outwardly, vowing to carry out today’s rite with complete devotion. This wondrous and precious altar is now established to repay vows made in years past and at the present time, and to invite the Daoist priests to chant the Dongzhang, the liturgical hymns of Daoism. As the ceremonial procession clears and opens the way, it surges forth with the force of thunder and rushing wind; as the priests sprinkle ritual water to cleanse the space and drive away impurity, it falls like clouds and rain.

We respectfully pray that the perfected ones of the star palaces and moon halls, the Vermilion Towers and Pure Capital—the abodes of immortals—and all the sages dwelling in mysterious and distant realms will descend. We invite the holy perfected ones who dwell in the realm of layered mystery to come from the highest heavens, beyond the forms of the world. The divine perfected ones travel through the air, while Zhitong, the youths of the immortal realm, lead the way with ceremonial staffs in hand. Immortals ride clouds and rosy mists, borne down by swift winds. We pray that the divine perfected ones will look kindly upon the fragrant offerings on the altar, accept the sincerity of those as small as ants, and bestow blessings upon the dead and the living, extending grace throughout the netherworld and the human realm. Having received the gods’ attention, how could we forget their manifest response? We wait reverently for the divine perfected ones to descend, our hearts full of hope. Your servant, [name], respectfully submits this invocation.

Invocation for Opening the Altar

We pray that all the true spirits throughout the Three Realms who respond to this summons will hear this report and descend upon the incense altar. Having already received the light of the gods, we respectfully offer a few more words of heartfelt intent, and listen with undivided attention to the clear, bright sounds of the immortal realm, as though the feathered guard stands in solemn ranks. We glimpse cloud chariots and wind-borne canopies drifting down, and wait in quiet expectation for the divine perfected ones to descend. Our reverent hope is beyond words. Your servant, [name], respectfully submits this invocation.

Invocation for Opening the Altar

May all the true spirits in the Three Realms who can hear and answer the prayers of humankind hear this report and descend to the incense altar. Since the spirits have graciously sent down their radiance, I offer a few earnest words and listen with undivided attention to the clear, far-reaching music of the immortals, imagining their retinue drawn up in orderly ranks. I see wind-borne canopies and cloud chariots drifting into view; rainbow-bright banners and red tallies appear faintly in the distance. Where the Most True descends, even an earthly dwelling at once seems extraordinary: the immortals’ retinue from the Purple Palace and Cinnabar Heavens has come into the human world.

The spirits have temporarily descended to the world of dust, leaving the Jade Palace beside the Jade Lake. They halt their phoenix chariots and look down upon my sincere heart. I humbly offer what little sincerity I possess and, looking up, beseech the spirits for their boundless grace.

I have heard that the Dao always responds to the people of the world, and Heaven listens to the prayers of the lower realm. Since I have already made my appeal with sincerity, how could I fail to be reverent and solemn from the very beginning? I devote my whole heart to sincerity and do my utmost in preparing the offerings. The altar is arranged according to the prescribed forms of the liturgy, observing its measures and rules. The sacrificial vessels are made of pottery and gourd, plain and substantial, without seeking ornament. Tokens and silks are laid out one by one, each matched to the color assigned to one of the Five Directions. The attendants stand in orderly ranks, each assigned a place according to their duty. Candlelight mingles with divine radiance; auspicious mists curl between the incense burner and the incense vessels shaped like beasts. Every offering is pure, and flowers bloom in profusion.

Now is the time to set the divine seats in order of rank, and the moment when Heaven and humanity respond to one another. The spirits’ awe-inspiring presence is close at hand; the clouds are clear and still. As all await the spirits’ descent, they must first remain solemn and reverent. We earnestly beseech the Imperial Lord to reveal his countenance, the gates of Heaven to open wide, the imperial procession to set forth, and the myriad deities to clear the way. May lions and white cranes surround the heavenly retinue as it arrives; may Yinglong and blue dragons draw the imperial chariot swiftly down. If this does not go against the sincere prayers of mortals, then the Zhaijiao rite may be brought to completion, and we too will receive the grace of the assembled sages’ descent.

Auspicious text for announcing the opening of the altar to the True Ones: This is an auspicious liturgical text used to report to the divine True Ones when opening the altar.

May the immortal music of Xiaoshao lead the way, with canopies and chariot regalia following behind. Mists billow around rainbow robes, while moonlit scarves drift through the clouds. The Wind Master sweeps the road; the Rain Master scatters water to settle the dust. May the full ceremonial guard be set along Heaven’s great road, and precious flowers be scattered throughout the Dharma Realm. May the spirits swiftly lead their retinues down to the ritual ground, so that we may part the clouds and gaze upon their divine countenances, open our hearts, and present our pleas. Now there is …

Tonight, the disciple, with utmost sincerity, respectfully petitions and earnestly states what is sought. The rites for welcoming the spirits have been fully performed, and the hope that they will descend and bear witness is entirely genuine. The ritual altar is arranged in circular tiers, with the exalted perfected ones—the revered Daoist deities and those who have attained the Dao—seated in their proper order. The immortals have left their jade grottoes and jeweled palaces; the sages have descended to their golden towers and jade halls. Ceremonial standards and banners guide the divine procession, with jeweled canopies following behind. Auspicious clouds gather, their jade-colored radiance lighting the sky; mists converge, sparkling brightly like starlight.

The Heavenly Emperor, solemn in countenance, lowers the jade pendants hanging beside his crown, symbols of attentive listening, and awaits the wishes of mortals. The deity of Mount Dai, awe-inspiring in majesty, holds a golden register and observes the purification ritual. The Southern Office, which records good deeds and grants blessings, takes up its brush, ready to record virtue and raise people to a blessed realm. The Northern Bureau, which records offenses and the span of life, lifts its brush, awaiting the record of merit and fault that will determine life and death. At such a moment, even the slightest good deed need not fear going unknown to the spirits of the Three Realms. With this in mind, even the smallest measure of merit need not fear that the assembled perfected spirits will fail to record it.

How much more, then, when one now devoutly honors the subtle and wondrous Dao, solemnly sets up an incense altar, cherishes the benevolent intentions of the Twelve Thoughts, and observes the Three-Nine rules governing Daoist purification rites? How could one say that the sages will not guide and receive living beings? How could one doubt that the spirits of the unseen and manifest worlds will not bestow their grace? It is not the Dao that is spread by people; rather, people are able to spread the Dao.

Now we respectfully invite the immortals and perfected ones to look upon us. In accordance with the regulations of the liturgy, we form an alliance and present our petition, declaring the sincerity of mortals and looking upward for the spirits’ vast grace. We humbly pray that the Three Pure Ones and their Three Heavens, the Ten Directions and Ten Glories, the Perfected Ones of Wondrous Practice, the True Great Sages, the stars of the Nine Heavens, and the mighty spirits of the Three Realms will release five-colored auspicious light, cast the shade of the jeweled canopy of Ninefold Splendor, graciously descend to the ritual seat, and bring our good works to completion. May every petition be fulfilled and find a responsive answer. I, your servant, make this declaration together with all those assembled.

The “Announcement to the Five Masters at the Opening Vigil” is concluded.

The Jiao altar, where offerings are presented in ritual, has just been opened, and the Zhai observance, involving purification and prayer, has just begun. The officiant gathers their attention and imagines the serene vistas of the Three Realms, the triple heavens in Daoist cosmology. They pray that the immortals of the Nine Heavens, the upper celestial realms, will ride the winds and descend, then bow reverently.

The gods appear in solemn majesty, their crowns and pendants rising high. In a hazy vision, the officiant seems to draw near their divine presence. Yet the celestial palaces of Jade Capital and Golden Towers, Purple Mansions and Cinnabar Terraces, the palaces of the sun, moon, and stars, and the starry reaches of the heavens all lie far beyond the human world. Human sincerity can scarcely reach them, and the wish to present offerings seems difficult to fulfill.

We rely deeply on the Three Treasures revered in Daoism—the Master, the Scriptures, and the Dao—and the grace of the Dao has long spread throughout the world. Now that this Jiao altar and Zhai observance have been established, we must express our inward sincerity with wholehearted devotion. A certain person reflects that they have long benefited from the subtle transformation of the Dao and been steeped in the teaching of the true Dao. They have therefore chosen this day to repay, with reverence, a heartfelt obligation.

In matters of fortune and misfortune, ritual propriety and reverence should be observed in full. Sincerity should take precedence over outward form. The officiant also reflects that their cultivation and reputation remain unrecognized, and that they do not yet understand the essentials of cultivating the true. Yet they have been asked to preside over the rites and have reluctantly accepted the duty of conveying the prayers. They humbly ask the Five Masters of Lingbao and the assembled sages of the Dao and its Virtue not to reject this sincere petition, but to bestow their grace widely.

They pray that the sages assign the Four Offices and their attendants, along with the officials of the Five Emperors, the divine officers who administer the celestial bureaus, to bear witness to the Zhai observance and enable the prayers to reach the heavens. May they review this memorial and secretly send down their grace and protection. May every timely report and prayer reach the spirits, and may the wishes be fulfilled and the merits made manifest. We vow to uphold sincerity and reverence, repaying the grace we have received. Thus do we present our petition.

Establishing the altar and lighting the incense burner, the opening procedure of the Zhaijiao purification ritual.

With a sincere heart, we pray to the high heavens and honor the Celestial Emperor through inner cultivation. We envision the Purple Cloud Palace, a celestial palace, descending before us, and, following the ritual, invite the perfected spirits to arrive. This is the moment when divine beings and mortals first begin to respond to and communicate with one another; it is also an auspicious time to purify the altar and conduct the purification rite. With earnest hearts, we venture to appeal to the might of Heaven.

A disciple who serves the Dao, so-and-so, has been fortunate to receive the karmic bonds of a former life, to be born in an age of clarity, and to live among all things between Heaven and Earth. I have also been fortunate to be born as the most perceptive of beings. Though grain has satisfied my hunger and silk has clothed me, sparing me hunger’s cries and distress, and though Heaven and Earth have granted me form and nature, allowing me to preserve my life, my repayment to them remains slight. Yet day and night, I never forget my gratitude.

We have carefully chosen an auspicious day and respectfully fulfilled the wish we first made. The water clock has just begun to mark the hours, and the night watch has sounded its first call. We light the nine subtle lamps used in the purification rite and burn the incense of myriad mysteries. The clamor of the human world gradually subsides; the heavenly wind is clear and bright. Night vapors rise, and the moonlight is cool. The reverent rite honoring the gods, to be held over the next three or four nights, begins with this first step. We beseech the divine beings to hear our sincerity and let their distant audience reach the Emperor. May they briefly leave their deep and remote realms and descend to this pure and solemn altar. May jade maidens and golden youths scatter fragrant celestial incense; may banners and ceremonial standards appear amid a rain of colorful blossoms. We beseech the divine beings not to look lightly upon us, so insignificant as mortals, and to offer some comfort to the wishes we have cherished for many years. Such are the gods of Heaven.

Inviting the Five Masters before the Purification Altar

I have heard that the teaching was established before Heaven and Earth were divided, and that Primordial Chaos—the original state of the Dao, or a deity associated with it—later returned to Wuwei (non-action). The treasured masters who have taught through successive kalpas, transforming and saving living beings, received Heaven’s favor and mandate. Thus the masters hold offices in the mysterious realms: they oversee purification rites, correct transgressions, and transmit scriptures, precepts, and methods of deliverance. The three realms of Heaven, Earth, and humanity all depend on them. They respond wherever conditions call, granting every sincere request. Now we are conducting this precious purification rite, and we hope its methods will benefit and relieve both the underworld and the human world. We beseech the masters to descend to the mortal realm and bestow their abundant grace. With the sincere heart of an ordinary person, I respectfully pray that the venerable masters show us their mercy.

Morning

At dawn, the Great Brightness—the sun—rises in the east, and no dust veils the space between Heaven and Earth. The clear and quiet Qi preserved through the night at dawn: how could it suddenly disperse? Cloud chariots and crane-drawn carriages circle back and forth, while the dust of the wilderness lies still. Our sincere prayers to prolong life, dispel calamities, and increase blessings are all offered in the hope of honoring Heaven’s compassion and its cherishing of life. Now, at dawn, we perform the ritual at the Daoist altar and submit our petitions to the spirits of the upper realms, respectfully asking the perfected masters and revered teachers to bestow their grace and protection: may our sincerity rise upward like the morning sun, and may our faults and stains gradually disappear like thin ice melting; may small acts of goodness overcome demonic obstacles, and may abundant grace reach both the underworld and the human world. Our gratitude and reverence will remain forever in our hearts. The following petitions are omitted.

At Midday

The rites of purification and prayer are solemn and dignified; care is needed from beginning to end. The sacred heart is fair and impartial, favoring neither side. The sages show people the centered and upright Way, like the sun at its highest point in the south, shining across the earth so that no shadowed place remains unseen. All things depend on it to grow; with receptive hearts and sincere prayers, we can communicate with the spirits. Now, at midday, we once again make our sincere petition, laying bare the wishes of our hearts and respectfully asking the perfected masters and revered teachers to listen. The following petitions are omitted.

In the Quiet of Night

The Qi of the four seasons is clear and pure; the sky is free of murky, defiling vapors. The divine wind is still, and the baleful influences of the mortal world have dissipated. The handle of the Northern Dipper hangs across the sky as I offer my wishes to the heights of Heaven. Moonlight washes through the night, bringing a solemn clarity from within the heart to the whole body. With reverence and care, I do my utmost to carry out the rites of offering and petition. I look up to the high heavens and honor the deep earth, trusting that the spirits will hear. With this sincere prayer, I ask the perfected masters and revered teachers to ensure that every part of the ritual is completed in full. The following petitions are omitted.

Scripture for One’s Year of Birth

Heaven’s form is an undivided whole, with the sun, moon, and stars arranged according to their celestial paths. The Great Clarity Heaven (Taiqing), the heavenly realm in Daoism, established its teachings and set forth, between Kan and Li, the principles governing the movements of the Southern and Northern Dippers. The scripture proclaims the fundamental principles concerning one’s allotted life and explains the essentials of wondrous efficacy. Human origins are linked to the Seven Primordial Stars, represented by the seven stars of the Northern Dipper. In heaven, the Dipper’s Ladle governs and directs primordial Qi; people’s life, nature, and bodies are bound to it. It also governs the length of human life, and the events of one’s lifetime seem to lie under its judgment.

Whenever the cycles of the calendar come around, one should look up to the six celestial degrees—the measures of the heavenly bodies’ movements—to welcome the star deities as they descend among humankind, and express one’s devotion through incense and offerings. Those fortunate enough to be born as men should practice purification and perform Zhaijiao, Daoist ritual offerings, doing good and accumulating merit within their means. They should offer water and flowers and, as circumstances allow, repay the fundamental grace they have received. When the appointed days arrive, do not let them pass in vain. In this way, one may add years to one’s life, just as echoes follow through valleys and shadows follow light: whatever one prays for will receive a response.

Scripture of Zhenwu

Zhenwu, the Daoist deity revered as the god of the north, dwells in Great Clarity Heaven. Though he has form, he remains profoundly clear and tranquil; when he descends to the North Pole, he is both majestic and awe-inspiring, and compassionate and benevolent. He takes the people’s suffering to heart and despises the rampages of demons. He cherishes life, extends that care to others, and pities the multitudes. He upholds the right and subdues evil, dispelling calamities and bringing blessings. Zhenwu cultivated the Dao for forty-two years and accumulated more than three thousand deeds of merit. He was originally a manifestation of the Golden Palace in heaven, appearing in this way to show sentient beings the path to realization. Thus he travels through the Six Directions, the realms of heaven and earth, and commands the awe of all spirits. The Five Plague Demons and the Six Heavens’ Old Malign Qi, forces of evil and pestilence in Daoist belief, crumble into dust before him. His gaze flashes like lightning, destroying evil beings and leaving no trace of harm behind. Thus evil spirits are vanquished, and homes and kingdoms alike find peace. The third and seventh days of each month are the days when the Perfected Lord descends among humankind. One should burn incense and bow in worship to repay his beneficence.

Legend has it that in the time of Youchao, people ate acorns and chestnuts and lived in nests built in trees. By the time of Xuanyuan, the Yellow Emperor, they had begun building houses to shelter from wind and rain. The sages sought to ensure that people, young and old alike, could live and work in peace from morning until evening. This was a great benefit to all under Heaven.

Yet changes in Yin-Yang bring both good fortune and misfortune, and disease and malign influences may arise amid the cold and heat. When people encounter these, they cannot escape calamity. Therefore, the Most High—a title Daoism uses for the supreme deity—commanded the spirits to take charge of their respective duties and guard mortal dwellings. The spirits oversee matters in every direction, with the Great Year spirit, Tai Sui, as their chief, and take the year as their measure. They give priority to protecting life and act first to eliminate evil. Spirits such as Tiankeng and Makou devour demons, while spirits such as Bao Wei and Huang Mo uphold the righteous way and subdue malevolent forces. They distinguish the directions, keep the spirits in order, and each fulfill their own duty, displaying the authority of the Most High and preventing all beings from suffering sudden calamities.

But people differ in wisdom and folly, and not everyone understands the taboos. These spirits are fierce and unyielding, and make no distinction between the seen and unseen worlds. A taboo cannot be excused simply because it was violated unintentionally; offending the spirits may bring calamity. The Most High took pity on mortals and therefore issued talismanic writings to secure peace and transmitted incantations as warnings. In this way, the hundred spirits would obey and the ghosts of the unseen world would keep within bounds. Those who had violated taboos by mistake could thus turn misfortune into good fortune, while those who submitted and pledged their allegiance could escape calamity and gain blessings. In the end, both the human and heavenly realms would benefit, and both household and state would receive grace.

End of juan four of Essential Collection for the Comprehensive Teachings of the Daoist Tradition.

Compiled by Lü Taigu, Daoist of Helin.

Chapter on Supporting Officials

The first item in the Yellow Register liturgy states: recite scriptures on behalf of the state.

The Daodejing speaks of the Dao of Wuwei (non-action) and the transformations of nature. Lofty and vast, it existed before the forms of Heaven, Earth, and the myriad things. The two Qi (vital energies) of Yin and Yang take it as their foundation, while the sun, moon, and stars rely on it to manifest their forms. It is so subtle that it penetrates everywhere, and so expansive that it contains all things. By cultivating oneself through its true meaning, one can secure one’s life and nourish one’s nature. Applying its principles to governing the realm can bring order to affairs of state. Its workings can deliver living beings, and its most subtle mysteries can even guide people toward becoming immortals.

Long ago, when Laozi passed through the Hangu Pass, he transmitted the eighty-one chapters of the Daodejing and then departed. In the Han dynasty, someone received this classic from the Lord of the Riverbank. It has been passed down for roughly seventeen hundred years, continuing to the present day. Its principles are boundlessly profound: they illuminate the essential aims of Dao and De (Virtue/Power) and also serve as a guide for emperors governing the realm.

As for the Shengxuan Jing, it proclaims the Dao of purity and stillness, leading people into the Gate of the Myriad Mysteries and away from every kind of attachment. Methods such as averting calamities and repentance are used to dispel misfortunes and keep people safe in their actions. The Huangdi Yinfu Jing speaks of the art of warfare and shows how the few can overcome the many. The star-and-planet incantations transmitted by Qingluo can be used to calculate one’s fortune according to the Five Phases (Wood, Fire, Earth, Metal, Water). These scriptures all reveal the hidden workings of the divine Dao, difficult to discern, and clarify the concealed principles within its mysterious teachings. Reciting them, one’s voice seems to ascend to the Taiji (Supreme Ultimate). Studying them can help bring about orderly governance and peace throughout the realm, dispel grave calamities, and spread beneficence in every direction. Blessings and celebrations flow through the state and ancestral temples, bringing enduring auspicious signs. Baleful influences recede, harmony prevails between humans and spirits, and even calamities that seem impossible to avert quietly dissolve. Now, once more, I will do my utmost to praise these teachings in verse.

The ultimate Dao, established before Heaven, is beyond description in words. Vague and hidden, beyond the reach of sight and hearing, it is the very root of all things.

The celestial patterns move in lasting clarity; the sun and moon follow their appointed courses. The Dao’s pivot remains ever still, yet sets Heaven and Earth in motion and transformation.

The numinous source points the way directly, freeing living beings from delusion. The immortal path opens wide, leading people into the Gate of the Myriad Mysteries.

May the sage ruler enjoy a long life and establish the Imperial Standard—the highest principle of rule. May his dignity endure, eternal as the North Star.

The second part praises the scripture that delivers the souls of the dead.

The Scripture on Deliverance (Duren Jing) is the highest of the Three Caverns (Dongzhen, Dongxuan, and Dongshen), the three great divisions of Daoist scriptures. It contains the profound teachings of the One Vehicle. It gathers the songs of all demons and proclaims the hidden rhythms of the hundred spirits. In ancient times, it was taught in the land of Bilu and treasured in the palace of Ziwei.

Brahma Qi, the sacred Qi of the Dao, pervades the boundless worlds in the ten directions. The golden true Qi shines with great brilliance, illuminating the Dongxuan writings in the celestial realms of the eight directions. The scripture’s words and meaning flow freely, yet its rhythms are not showy; its purpose is profound, and its principles still more subtle. It reveals the refined meaning hidden within the mysterious Dao, beyond the common speech of the world. Those who recite it may have their names entered in the Jade Chamber; those who hear it feel their spirits rise to the Golden Palace.

The ten thousand celestial emperors perform rites in its honor, and the bodies of the assembled demons are bound. It is a teaching that enables people to ascend to Heaven and understand hidden principles; a pure and still method that washes away turmoil and awakens the true, constant nature; a precious admonition for relieving suffering throughout the ten directions; and a spiritual scripture, sealed in the heart, transmitted to beings in the Nine Hells, the deepest reaches of the underworld. It saves all beings throughout Heaven and the underworld, becoming a bridge across life and death. It frees them from the suffering of the long night and allows them all to be named among the immortals of the Highest Clarity. The following verses are then cited to express the wish to deliver all beings.

The method of deliverance recorded in jade books and golden tablets is profound, and reveals the boundless compassion of the Compassionate Venerable One.

Brahma Qi gathers to form the world of Nonbeing; the celestial wind stirs, bearing a wondrous natural sound.

The shackles of the Nine Hells break, the ice melts, and spears and halberds fall silent. Fragrance drifts through the eight directions, and moonlight seems to spill across one’s robes.

With reverent bows, they invoke Wuying, a Daoist deity, and pray that he join in guiding all beings to salvation. A beam of divine light pierces layer upon layer of darkness.

The third part praises the scripture that dispels calamities.

It is said that after Taiji (the Supreme Ultimate) divided, the two forces of Yin and Yang in Heaven and Earth began to arise. The wondrous Dao appeared within the void, and supreme mystery was contained in the interplay of water and fire. Yin Qi was pure and solemn; Yang Qi bright and abundant. Their energies flowed without ceasing, and all things came into being one after another.

Kan, which symbolizes water and Yang within Yin, was used to fill it, appearing in the direction of Shuoyi, which represents the turning of the seasons. Li, which symbolizes fire and Yin within Yang, was used to make it empty and clear, appearing in the place of brightness and civilization. The Dao shaped and transformed the myriad things and governed the Three Primordial Realms—the Heavens, Earth, and Waters of Daoist teaching. From this, the Five Phases (Wood, Fire, Earth, Metal, and Water) took form, and the Seven Luminaries—the Sun, Moon, and five planets—began their courses. The Dao emerged from the One and took shape through the workings of water and fire; the myriad things spread into countless forms, yet in the end they, too, return to the functions of water and fire. The two southern and northern sections broadly contain these profound meanings.

In ancient times, the Most High Lord Lao descended among humanity and commanded the Celestial Master to transmit the Daoist teachings in secret. He spread the esoteric teachings at Fuyu Bureau, and personally imparted numinous texts at Heming Mountain. These scriptures can bring blessings, avert calamities, extend life, lessen the danger of death, dispel karmic obstacles forever, and gradually guide people into the immortal path. The True Lord of Tiantong revealed talismanic methods for protecting life, and the Great Emperor Zhenwu also vowed to bestow blessings. The Perfected One Shangzhi widely proclaimed the Way of True Oneness in gratitude for the care and nurture of parents; the Perfected One Jingguan, having reached the gate of wisdom, expounded the principles of liberation. Their merits are so profound that they cannot all be recounted. I therefore offer these verses in praise.

Before the altar of the sacred fungus, fragrant mists curl as the dew slowly fades; high in the cloudy sky, the wind blows strong, and an immortal crane bearing a canopy comes flying.

Within the Jade Palace, all is quiet and vast; the sound of the procession welcoming the divine ruler rises. Golden radiance shines brilliantly as the deities descend to the steps before the palace.

May the rain of the Dharma descend and wash away the grime of the mortal world. Please also bestow the immortal elixir, so that I may grasp the subtlety of the Dao.

Before the two scrolls of the true scriptures, I burn a stick of incense. From this day on, I seek the source and hope to know where I must return.

Repentance

By the time of Master Chao, Daoist ritual documents were considered fully developed. Their wording all had sources: some passages were drawn from Confucian classics, others from Daoist texts. These were then selected and arranged to expound the subtleties of the Dao.

By Master Chao’s time, Daoist ritual documents were considered to have reached a high degree of completeness. Every text had a source: some drew on Confucian classics, others on Daoist works. After being selected and arranged, each took on a fixed form, and not a single character could be altered at will. Only the two pieces “Averting Calamity” and “Deliverance and Elevation” in the “Confession Text” draw extensively on the words of the Zhuangzi. Reading them feels like being cleansed and unblocked, inspiring a pure heart and a wish to return to the Great Dao. Those who do not understand the reasoning sometimes change or add characters on their own, which is truly laughable. I have therefore set down these words to inform those who come after.

“Confession at the Opening of the Yellow Register Altar” (a confession text used when opening the altar for a Yellow Register retreat)

The ritual masters, with utmost sincerity, take refuge in body and spirit, in nature and life, in the boundless Supreme High Celestial Worthy of Numinous Treasure of the ten directions, and in the many perfected spirits who fill the vault of heaven and are summoned from the stars, the broad earth, grotto-heavens and blessed realms, and the offering altars of seas and mountains. We humbly pray that the revered deities, whose compassion is boundless, will discern all things, bestow profound grace, and extend their abundant favor far and wide.

I have heard that Heaven shows no partiality, but supports those who possess De; blessings have no fixed path, but are drawn to people by their own actions. By relying on the gateway to the many mysteries, one can answer the wishes of all. Precious Daoist writings record the means of saving people, unmatched in the Jade Capital; flying dragons bearing memorials carry petitions for auspicious responses straight to the Golden Palace. Whenever utmost sincerity receives a manifest response, Heaven’s clear discernment can be seen. These are the means by which the Most High, through compassion, saves living beings, and the path by which people throughout the land honor the Dao and cultivate themselves. When people pray with sincere hearts, the deities do not deny their wishes.

We, the ritual masters, together with the ritual officials, such-and-such, were born in a flourishing age of clarity and peace. We yearn for the Dao of emptiness and stillness, cleanse our hearts and spirits, cast aside distracting thoughts, sever karmic hindrances, and take refuge in the Great Dao. Now we have chosen an auspicious hour and carefully prepared the purification rites, ready to commune with the Three Spirits of Heaven, Earth, and humanity amid the elusive and unfathomable. We pray that all affairs may proceed smoothly and that blessings and long life may endure.

Yet we fear that the blessings and good fortune of our former lives were meager, and that our virtue in past connections was insufficient; in this life and those before it, we have often indulged ourselves and accumulated many kinds of wrongdoing. As ordinary mortals, we have not yet attained the state of the perfected. Though our hearts are steadfast in the Dao, we still fear that our prayers may not reach Heaven. We humbly pray that the High Sages, in their compassion, will look kindly upon us and, through abundant grace, cleanse away our transgressions: rescue the departed souls of our nine generations of ancestors from suffering; pardon the sins of the Three Ages—past, present, and future; purify the six faculties of eye, ear, nose, tongue, body, and mind, renewing our bodies and hearts; and enable us always to uphold pure and sincere intentions, free from divided thoughts. May we thereby lessen our faults, commune with the True Ones above, cultivate ourselves according to the Yellow Register liturgy, and receive the blessings of Purple Clarity in the heavens.

We bow our heads in reverent thanks to the Three Treasures, the unsurpassed and most true.

The Repentance at the Closing of the Altar: a text of confession recited at the conclusion of a Daoist offering-ritual ceremony.

I have heard that the Dao is only called “Dao” as a makeshift name, and that its nature is pure stillness and Wuwei (non-action). What is wondrous and beyond fathoming is called “spirit”; whenever it is invoked, it surely responds. In cultivation, one must first cleanse the impurities of the body completely. Only then can one face and honor the numinous beings—the gods and the perfected immortals.

When I think of people like us, our standing among the perfected immortals is not yet complete, and the roots of our karma accumulated over many lifetimes have not yet been exhausted. Though we consult the precious registers, which record the names of immortals and the methods of the Dao, regularly recite the true scriptures, teach and follow the religious precepts, observe purification and fasting, and set our bodies and minds in order, we still fear that we may have violated the traditions of the Daoist community and failed to nourish the luminous spirit within. So once again we clarify the heart and refine the body, washing away worldly stains and attachments. We seek to make our nature so clear that nothing obscures it, and our heart like a bright mirror, with our inner state perfectly harmonious and radiant. Through this cultivation, we pray to commune with the divine.

We earnestly ask all the perfected immortals to forgive us, and the highest sages to show us forbearance. For any irregularities in the rites of worship and audience, any lack of solemn order in the altar space, and all other faults, we ask for pardon and absolution. We bow in reverence before the supreme, most true Three Treasures—the Dao, the scriptures, and the teacher—offering our gratitude and repentance.

I have heard that no wealth in the world is sufficient to reach the spirits; only sincerity cultivated within the heart can resonate with Heaven and Earth. How much more so, since the teaching of the Mysterious Origin—the Daoist teaching that venerates Laozi as the Emperor of Mysterious Origin—is by nature a path of purity and stillness. If the faults of the three karmic deeds of body, speech, and mind, and the errors of the six faculties—eye, ear, nose, tongue, body, and mind—remain, how can a moment of focused, pure intention alone reach the spirits?

Before conducting a purification liturgy, one should begin carefully by clearing away worldly entanglements. Through proclaiming the teaching, we hope to express our sincerity and make our prayers clear and resonant. We, your servants, follow the Dao in repentance: in the past, we neglected our cultivation, and even in this life, though our original nature is subtle, pure, and clear, it has been obscured by desire; though its wondrous workings are empty, still, and luminous, they have been blocked by external things. Desire and evil thoughts have flared up, damaging our nature; our perception has grown clouded, and our wisdom dim. Unable to forget the self, we have brought many afflictions upon our bodies. Unable to guard our words, we have committed many verbal faults. Once the mind becomes attached, love and longing make us forget all else; within our brief lives, we have thereby created boundless offenses.

Now, before the assembled perfected spirits, we repent, realize the wondrous Dao, and cultivate in accordance with it. The many karmic obstructions arise through the six faculties, while all the sensory objects we encounter are illusory and unreal. Having a body inevitably brings affliction, and all things may lead us to lose our true nature. Therefore, we have come to the sacred altar to clear away our past faults completely. May our minds be cleansed and opened, turning inward in contemplation without obstruction; may our nature become empty, still, and settled, unmoved by external circumstances. We repent of every petty, servile thought and cast off habits of evil that have grown and endured. We will never again repeat the old karma we have already created, and we will no longer become involved in new misfortunes not yet brought about. May we preserve ourselves and remain far from harm, never losing our true nature for the sake of immediate gain.

We respectfully ask the assembled sages to look upon us with understanding, and the sovereign spirits to shine upon us from afar. May the waters of the Jade Pool wash the hearts of all; may flowers of sweet dew cleanse their defilements. May the signs of decline and the roots of sinful karma disperse, and may the numinous light and wisdom-nature become perfectly clear. We carefully observe the liturgy for accumulating blessings and extending life, in accord with the prescribed rites for praying for longevity. If the rite is not held on a birthday, then during its performance we should instead practice goodness with reverence and resolve, looking up to the spirits for the gift of health and peace. May calamities sink into the ninth depth, and blessings spread throughout the ten directions. We, your servants, bow our heads and offer thanks to the Most High, Most True Three Treasures—the Daoist treasures of the Dao, the scriptures, and the teachers.

This rite of repentance for deliverance is chiefly intended for the living to repent their wrongs, quiet their hearts, and focus their thoughts, so that they may reverently serve the Supreme Perfected Ones—the perfected beings honored in Daoism. It is not a rite for repenting on behalf of the dead. People often misunderstand its original purpose and include the names of the deceased when reciting it, though this has little to do with what the ritual originally meant to express.

We have heard that to seek the subtle truth of the Dao is to go beyond worldly appearances, for the Dao’s essence is empty and still. Great vows made in the world should ultimately return to stillness as well. Unless we cleanse the distractions in our hearts, we cannot reach the divine powers above; unless we repent and wash away the entanglements of the world, we cannot properly observe the purification rites.

We now repent on behalf of the Dao followers known as so-and-so and others. From remote kalpas down to this present life, our deeds of body, speech, and mind have left behind many faults. Wherever there is a body, there are afflictions and sorrows, and misdeeds accumulate day by day. All manner of karmic obstructions arise from the senses and desires, while harmful impediments remain uncleansed. Our minds and bodies run unchecked: when vital energies surge, we are quick to quarrel; when desires grow excessive, they damage our life and nature. We repeatedly turn away from the true Dao to pursue what is false. Our inner knots are hard to undo, and our spirits difficult to calm. As we begin to observe the purification rites, we fear that we still remain distant from the lofty realm of the Dao.

May the waters of Great Mystery, symbolizing the purifying power of Daoist rites, wash away every evil root. May we ride the boat of the Six Perfections, a metaphor for crossing beyond affliction through cultivation, and reach the far shore of the Dao. May we cultivate the fruit free of outflows, the wholesome fruit no longer stained by affliction and karma, and block every deviant path. May we cleanse the Five Desires and Six Dusts, the forces that draw us through desire and external conditions, and sever the Ten Bonds and Nine Knots, the many afflictions that bind the mind and spirit. Once we awaken with single-minded resolve, all forms of karmic wrongdoing can be dissolved. From this day onward, through lives to come, we vow never again to let ourselves fall into karma’s snare.

We humbly pray that the Pure Capital, the celestial abode of the immortals in Daoist belief, look down upon us, and that the Purple Pole, a symbol of the Heavenly Emperor’s dwelling, shine its light upon us. May they recognize our sincere and diligent hearts and grant abundant blessings, bringing them to completion. Whether offenses were committed in the underworld or wrongs in the world of the living; whether they were unintentional or deliberate; whether they are calamities left from former lives, misfortunes entangling our six kinds of kin, deeds of past lives for which we have suffered false accusations from enemies, or harm caused by poisonous winds and evil vapors, demons or wicked people—may the power of the Dao cleanse and dispel them all, bringing our bodies, minds, and vital energies into pure and harmonious balance.

May we be able to serve the Supreme Perfected Ones at the ritual altar and deliver the souls of our nine generations of ancestors from the sufferings of the past. May we ourselves one day attain the fruit of a High Immortal. In the clear realm of eternal spring and nightless light among the Nine Heavens, may we ascend to the realm of Dongyang. May the roots of affliction arising from the three karmic actions of body, speech, and mind dissolve of themselves, and may we bid farewell to the hosts of ghosts forever. May blessings extend in all ten directions, and may calamities sink forever into darkness. We, your ministers, bow our heads in gratitude to the Three Treasures—the Dao, the scriptures, and the teachers—supreme and most true.

There are several versions of the “Proclamation of Opening the Rite,” read aloud at the outer altar. The finest is the one revised by Master Chao. Some other versions describe the merits of the Five Phases; others recount the origins of ghosts and spirits. Each has its own relevance, but this version is the most suitable for performing the rite.

Nine dragons carry the imperial edict in their mouths, guiding the souls of the dead who have been detained for many years to ascend. Six ghosts do battle, severing the path by which the souls of the dead might be reborn. This text explains the causes of ghosts and spirits as revealed by the Most High. It meets the needs of the rite, so this version remains the best choice.

Nine dragons carry the imperial edict in their mouths, guiding the souls of the dead who have been detained for many years to ascend. Six ghosts do battle, severing the path by which the souls of the dead might be reborn. The Most High imparts clear teachings, and the Divine Lords sweep away ill omens for the dead. Now, with reverence, we follow the established rites and solemnly proclaim our petition. To seek a response from the divine, we first praise the gods’ merits through Buddhist-style chant—the recited and sung praises used in Buddhist and Daoist rituals. Relying on the compassion of the assembled gods, may all join their voices in song and be moved by one another.

We take refuge in the Celestial Worthy, Lord of the East, Jade Treasure of the August Heavens; we take refuge in the Celestial Worthy, Lord of the South, Mysterious Truth and Ten Thousand Blessings; we take refuge in the Celestial Worthy, Lord of the West, Supreme and Utmost Marvel; we take refuge in the Celestial Worthy, Lord of the North, Mysterious High Jade Sovereign; we take refuge in the Celestial Worthy, Lord of the Center, Great One Who Relieves Suffering. The merits of all these Celestial Worthies are beyond conception.

Now we burn incense and sincerely summon the lords of the local domain and the great gods who open the roads in the five directions—the divine generals responsible for clearing the way in every direction. We humbly ask the gods to descend with compassion and bear witness before the incense altar, so that the meaning of this devout prayer may be conveyed.

The workings of Yin-Yang are profound and unfathomable: they are the wondrous activity of the gods. Change has no fixed measure: it is the true manifestation of the Great Dao. The Most High, a Daoist honorific for the supreme divinity, employs profound and unfathomable powers to bring about transformations without set form or limit. The six spiritual powers and the ability to pass freely through the four directions endure forever; they come and go swiftly, without obstruction. The gods descend in response to prayers, comprehend the Dao, and answer the needs of the human world. Those receiving deliverance, whether living or dead, may take refuge in the True Dao regardless of distance.

May a thousand years’ distance be crossed in an instant, and ten thousand li seem as near as an arm’s reach. We invite the deceased to come to the jiao altar, where a Daoist purification and offering ritual is performed, to hear the sacred teaching, pay homage to the Supreme Emperor and ascend to the Real, and hear the celestial music in the air and awaken to the Great Dao. Should the spirits of those for whom deliverance is sought fail to arrive at the altar in time, or should officials of the underworld presumptuously bar their way, obstructing the departed spirits and blocking their path to rebirth, the laws of Heaven are strict, and the true regulations allow no leniency.

Today, the patron of the rites, a certain household, has established an extraordinary and splendid ritual, inviting the exalted perfected ones of all three realms: Heaven, Earth, and Water. The star lanterns shine in a continuous radiance, like the Yusheng stars; incense smoke rises and reaches straight to the Golden Palace, the residence of the Heavenly Emperor. When the faint celestial music from the heavens is heard, the karmic hindrances accumulated over many lifetimes can be dispelled. When the profound scripture of the Nine Transgressions of Sima, a liturgical text used in Daoist rites, is heard, all thirty thousand forms and spirits may be made whole. Those who died before and those who have passed on since may all ascend in an instant. Yet we remain concerned that the spirits of the dead from the three generations and the lingering souls in the Nine Springs have not received deliverance, and are therefore deeply grieved.

Thus we summon the talisman of Long Life and Salvation from Suffering, and respectfully observe the precepts of diligent practice. It is to be recited within the Yellow Register altar, a Daoist ritual altar for delivering the dead, and bestowed before the throne of the Most High. First, the gods must be notified and the roads in the five directions opened. The messengers of the five roads travel freely, like boats meeting no obstacle or cranes released from their cages, soaring at will.

We ask all the spirit gods to clear the roads. The accompanying documents for the rite are to be solemnly proclaimed. Once proclaimed, these documents are to be delivered throughout the regions to all the Yin spirits. If no documents are available, the preceding proclamation is to be passed down along the roads and delivered throughout the regions to all the Yin spirits. Let every divine official swiftly obey the commands of the Dao: let the local Earth God, the City Gods and local tutelary spirits, and the orthodox gods who guard the borders and protect the land open the roads and escort the deceased. Let any gates be opened at once, and any crossings be ferried at once. No one may obstruct, intercept, delay, or detain them. If there are lawsuits in the underworld, the departed souls must not be held; if grudges or enmities entangle them, they must not be bound.

Those arriving from the east are to be assisted and escorted by the General of the Green Steed; those from the west are to be protected by the Great God of the Dui Trigram; those from the south are to have their way cleared through the domain of the Vermilion Bird; and those from the north are to have their road opened through the quarter of the Dark Warrior. Whether near or far, familiar or unknown, let the names of the ancestral dead be checked against the Edict of Nüqing, a document conveying divine commands in Daoism. At every checkpoint along the way and in every realm, report their passage and dispatch the departed souls to come. There must not be the slightest delay.

May the deceased rush straight to the ritual site to receive its merit, like the morning wind racing toward the woods, night moths darting toward a lamp, water flowing eastward, or galloping horses speeding onward. Should the baleful energies of the Six Heavens, sinful ghosts, or malevolent spirits presumptuously run wild and dare to obstruct them, let them be struck down beside the road, that Heaven’s punishment may be made manifest. The laws of the Dao are stern, and Heaven’s might must not be affronted. The merit of delivering beings is profound, and the divine power of wind and fire moves without cease. Roads and mountains and rivers, obey the command and hasten forth.

With this verse we respectfully make our proclamation, praying that the spirits will respond and descend. We dedicate the inconceivable merit.

The Great Sage, Lord of the Mysterious Origin and Master of the Teaching, Taishang Laojun:

The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), a revered deity in Daoism, issues a divine command and opens the eight gates above. The rites for delivering the souls of the dead are strictly regulated, and heavenly authority must not be offended. The merit gained by saving others is immense. The forces of wind and fire move without pause, extending across roads, mountains, and rivers. Now the command is swiftly proclaimed, and verses are recited to connect with the spirits and accomplish inconceivable merit. Great Sage, Patriarch and Teacher of the Mysterious Origin:

The Celestial Worthy of Primordial Beginning issues a divine command, opens the eight gates above, and refines and delivers the souls of the dead, granting them boundless salvation. The heavenly barriers turn, and the flying heavenly Dharma wheel, a ritual implement that moves through the heavens, turns with them. Now the gods of the eastern Zhen position, southern Li position, western Dui position, and northern Kan position are informed: the northeast Gen direction is called the Ghost Gate; the southeast Xun direction is the Earth Portal; the southwest Kun direction is called the Human Gate; and the northwest Qian direction is the passage of the Heavenly Gate. Rulers of the earthly realm and spirits of the eight directions, open the way and guide the dead here, so they may come to the sacred altar to hear the Dharma and listen to the scriptures, receive merit, and have the roots of their lives protected. Should any spirit dare to obstruct or defy this command, drive it into the ranks of ghosts, sever its body, and cut off its head. The forces of wind and fire shall never cease.

Now the assembly of ritual officiants and all who are gathered at this sacred site bow together and take refuge. With sincere hearts, they respectfully invite the Azure Emperor of the East, the Red Emperor of the South, the White Emperor of the West, the Black Emperor of the North, the Yellow Emperor of the Center, and the Generals Who Open the Way to witness the disciples’ sincerity and open the roads in the five directions.

The verse says:

The rites above are performed in accordance with the precepts. With reverence and focused contemplation, we sincerely invite the Azure Emperor of the East, the Red Emperor of the South, the White Emperor of the West, the Black Emperor of the North, the Yellow Emperor of the Center, and the Generals Who Open the Way to witness the disciples’ sincerity and open the roads in the five directions.

The verse says:

The rites above are performed in accordance with the precepts. May the spirits of the eight directions know of this everywhere. May all passes and crossings receive deliverance and salvation, with no more obstruction or delay along the way. The souls of the dead have left the cold hells and journeyed to Danhuo, ascending to the Pool of Fiery Refinement to undergo its purifying work. All join their voices in singing the Song of the Empty Cavern, praising the power of the Dao and hoping that, through the Daoist rites, the spirits may be rescued.

The first rite of the Great Yellow Register Retreat, a Daoist purification ritual held for the dead: summoning the deities recorded in the ritual registers.

The night is deep and still, the dew fresh and clear, and the sky limpid. We await the descent of the spirits and listen with undivided attention. With sincere reverence, we lead the ritual assembly and first summon the emperors of antiquity, the many sages of lofty virtue, loyal and meritorious ministers, and eminent civil and military officials of every age. We respectfully invite all spirits whose names appear in sacrificial registers, who are worshipped in temples across the land, and who enjoy blessings and virtue, to come for a time to this ritual altar, receive and record the merit of this Zhaijiao rite, and witness our practice of the Dao.

The Great Dao spreads its teachings far and wide, while the Qi of True Unity disperses its numinous wonders. The Three Pure Ones (Sanqing) are foremost among the sages, and the Miro Heaven is supreme among the heavens. The Dao divides into nine Qi and gives rise to beings of many kinds; it transcends the cycles of calamity and lies beyond Yin-Yang. The Three Realms encompass the world of ordinary beings, while the Eight Brahma Heavens are the primal realm of Original Yang. Clear Qi rises and opens the bright, perfect heavens; turbid Qi sinks and condenses into the square, weighty earth. As the dark and yellow energies of Heaven and Earth mingle, the Qi of Great Simplicity transforms into the myriad things. The revered gods above look down upon the human world, and people therefore honor the Heavenly Emperor as the supreme ruler.

In ancient times, people lived in caves in winter and in nests in summer, ate raw meat and plants, and kept records by tying knots. Later, Suiren drilled wood to make fire, Fuxi drew the trigrams and their lines, the Flame Emperor established the foundations of civilization, and the Yellow Emperor governed the realm. Emperor Ku followed the Way of Heaven and promoted benevolence and righteousness; Zhuanxu relied upon the earth and honored the spirits. The Xia inherited the traditions of Emperors Yao and Shun; the Shang took the three sage kings as their models. Kings Wen and Wu of Zhou succeeded the rulers before them, while emperors such as Gaozu of Han and Taizong of Tang quelled disorder and founded new dynasties. Throughout the ages, exemplary rulers have arisen with the force of dragons and tigers, amid the convergence of wind and clouds.

The world has known both order and disorder, and among its ministers there have been loyal and upright men. They governed the state, brought peace to the people, accumulated merit, and cultivated good conduct. Some therefore became stars in Heaven, while others became spirits on Earth. Their kindness benefited all beings and their grace reached later generations; they received the august mandate of the Lord on High and were granted offices in the immortal realms.

The Hunyuan Tuyi records that Fuxi was Taiyi Perfected Lord, Shennong was Southern Polestar Perfected Lord, Xuanyuan was the Central Yellow Great Emperor, Shaohao was Great Void Perfected Lord, Emperor Ku was Great Mystery Perfected Lord, Zhuanxu was Northern Palace Perfected Lord, Yao was Great Tenuity Perfected Lord, Shun was Supreme Ultimate Perfected Lord, Yu of Xia was Purple Court Perfected Lord, Tang of Shang was Northern Mystery Perfected Lord, Wuding was Purple Tenuity Perfected Lord, and Yangjia was Azure Origin Perfected Lord. King Wen of Zhou was Great Void Perfected Lord, King Wu was Great Peace Perfected Lord, King Kang was Great Splendor Perfected Lord, and King Mu was Ninefold Origin Perfected Lord. Gaozu of Han was Companion to the Northern Emperor; Emperor Wen was Penetrating Mystery Perfected Lord; Emperor Jing was Taiyi Perfected Lord; Emperor Xuan was Purple Radiance Immortal Earl; and Emperor Wu was Mystery Realized Immortal. The book holds that these enlightened rulers attained exalted and revered divine ranks, traveled to the farthest reaches of the eight directions, and ascended through the nine heavens riding beams of light. Without written accounts in the scriptures, later generations would have no way of knowing these things.

Loyal ministers, worthy scholars, able assistants to the state, and other meritorious people also entered the ranks of the immortals, their names recorded in the registers. Some are worshipped in temples built by the people; others govern mountains, rivers, and the affairs of spirits and ghosts. For example, Fenghou was Great Splendor Perfected Person, Limu was Mystery Mountain Perfected Person, Taishan Ji was Dongting Perfected Person, Cangjie was Ninefold Splendor Perfected Person, Rongcheng was Responsive Transformation Perfected Person, Danao was Mystery Radiance Perfected Person, and Xizhong was Great Accomplishment Perfected Person. Fu Yue was Left-Speech Senior Minister; Shuqi was Director of the Golden Portal; Boyi was Attendant Gentleman of Great Tenuity; the Duke of Zhou was Protector-General of Purple Tenuity; and Jiang Taigong was the Dao Lineage of the Purple Court. Fan Li of Yue was Golden Heaven Perfected Person; Zhang Liang of Han was Youth of Great Mystery; Dongfang Shuo was Jupiter Perfected Person; Yang Xiong was Assistant of the River Source; and Kong Anguo was Inspector of Great Mystery.

The Zhenling Weiye Tu also records that the Duke of Shao and Jizha were, respectively, lords of Southern Brightness and Northern Brightness, while Duke Huan of Qi and Duke Wen of Jin jointly held the office of Directors of the Fated Lives and Bans. Huan Wen and Yu Liang served as Left Directors of the Bans; Xu Yuanzhi and Wang Shenyuan attended the Imperial Dawn. Tao Kan was Marquis of the West of the River, and Wen Qiao was Earl of the Sea Watch. Each of these worthies had a particular office to oversee. They advanced in rank at set intervals and were promoted to perfected status in keeping with their merit and diligence.

The divine offices of the Northern Emperor change hands once every three thousand years, while the spirits who govern the sacred mountains and rivers are transferred only once every six hundred years. Those who attain liberation through martial valor become ghost kings beneath the earth; those who attain it through literary virtue become chief officials of the underworld. People of the utmost loyalty, filial piety, uprightness, and integrity may first serve as ghost officials and later rise to the immortal realms within the caverns. In general, opportunities for promotion come about once every hundred and forty years. Afterward, one enters the Eastern Florescent Immortal Realm to attend a banquet. The ranks of immortals comprise twenty-seven grades, through which one advances step by step, ultimately escaping the great calamity. Yet the arrangements for promotion and demotion in the heavenly bureaucracy are exceedingly secret, beyond the sight of the human world. Only those who accumulate outstanding merit over a long period can gradually ascend to immortal rank.

Moreover, this is the land of Yong and Shu, within the Well Network, and since antiquity it has been sheltered by abundant blessings. The numinous traces of the Gold Horse and Jade Rooster spirits are recorded in Han-dynasty writings; the temples around Copper Pass and Jade Rampart also spread their protection across the southwest. The spirits of each region have their own offices. Ghosts and gods of mountains and rivers are found throughout the Nine Provinces and receive offerings from the various states. Temples dedicated to the gods stand in remote places and nearby alike; wherever the people’s fortunes and misfortunes are at stake, sacrifices are made. From the example of Shu Commandery, we may infer that every part of the realm has its own divine order: mountains, rivers, provinces, commanderies, and the myriad states all have their affairs overseen by spirits and ghosts.

Now a certain household devoted to the Dao follows the rites of the Nine Altars and performs the ceremonies of the Three Registers. Its petitions rise to Yuluo Heaven, spread throughout Heaven and Earth, descend to the caverns and abysses, and reach deep into the netherworld realm of Shuo Capital. A single sincere thought can reach the spirits, and the hundred gods gather together. Prayers should extend everywhere across Heaven and Earth, through waters and over land; the spirits and ghosts of mountains and rivers are invited to come together, whether near or far.

We respectfully ask all the gods to bestow widely the numinous power of attaining the One and to come from every quarter. May they accept the ritual command to present jade-green tablets and summon perfected spirits, and take their places in the court of the Golden Portal to attend the Perfected. Together, may they praise Heaven’s grace and protect the peace of the state. May the spirits govern life and death while opening broad paths of aid; may they hold sway over the transformations of Yin-Yang and lead the world into a state of peace and flourishing. We respectfully ask the gods to pause their chariots, descend to partake of offerings such as duckweed and water plants, and secretly protect the merit of this Zhaijiao rite, so that the prayers may be fulfilled. We now recite a hymn once more, respectfully inviting the spirits to respond and descend.

The emperor examines the institutions of antiquity and carries out Heaven’s charge on its behalf. He treats the different religious traditions impartially and governs with fairness and moderation.

The ruler and his ministers each fulfill their duties and work in perfect accord. They show equal reverence and trust toward spirits, worthy people, and sages.

In human rites, people remember and make offerings to their ancestors through the generations. The celestial immortal officials respond in turn to the emperor’s outstanding achievements. May the wishes sought be fulfilled. And so, once more, the hymn of praise is recited to connect with the power of the spirits.

The emperor examines the institutions of antiquity and carries out Heaven’s charge on its behalf. He treats the different religious traditions impartially and governs with fairness and moderation.

The ruler and his ministers each fulfill their duties and work in perfect accord. They show equal reverence and trust toward spirits, worthy people, and sages.

When people perform rites, they remember their ancestors through the generations; the celestial immortal officials respond to the emperor’s outstanding achievements.

With solemn care, incense and offerings are prepared; with reverence, prayers are offered far and wide. May the spirits ride clouds and chariots down to this place and look upon hearts of utmost sincerity.

Second recitation: Inviting the souls of the dead (a rite for summoning the souls of the departed)

Unmoored souls have become strange beings, sunk in the endless night, unable to reach the dawn. They must rely on the power of the nine-colored golden light to break the iron chains in the depths of darkness. The Great Dao is vast and unobstructed; the myriad teachings shine forth, open and mutually connected.

We respectfully invite the Celestial Worthy.

All things arose as one undifferentiated whole, from which Heaven and Earth were separated. The celestial body is round and clear; the earth is square and turbid. Humanity came into being between them. Heaven, Earth, and humanity together are called the “Three Powers,” and each possesses the nature of the Dao (the Way). Heaven and Earth endure without distinction between past and present. Yin and Yang alternate in their movements, dividing day from night. A single Qi (vital energy) moves without ceasing, giving rise to all things and revealing the wondrous workings of transformation and creation. This is the work of the natural order.

Human beings live between Heaven and Earth and are their counterpart. Though people differ in status and in wisdom, all receive the same source and come from the same original mind. Their bodies face Yin and turn toward Yang, with round heads and square feet. In infancy, Jing (essence) and Qi are abundant, and Shen (spirit) is whole; the original nature is still unspoiled. At that time, the mind is undivided and undeveloped: infants do not envy wealth and honor or feel ashamed of poverty and low status. Though already aware, they remain pure and unmixed. This state is called “true nature.” The heart is free of evil thoughts and deceit. The precious thing that makes us worthy to be born human is precisely this.

As people grow into adulthood, their bodies become entangled with worldly affairs, and their original nature gradually fades, stained by desire. The childlike nature weakens day by day, and people in this condition are everywhere. They pursue external things alone and do not know how to cherish the good fortune of life. How could they understand that the human body is the counterpart of Heaven and Earth? From conception onward, it receives the Qi of the Nine Heavens; when ten months of pregnancy are complete, the myriad spirits are already gathered to protect it.

At birth, the seven apertures open and become clear. The head contains nine palaces, each guarded by one of the nine perfected spirits; each of the five organs has its own spirit. The Three Hun souls reside in the liver and urge people toward goodness; the Seven Po souls reside in the lungs and urge them toward evil. Twenty-four perfected spirits are arrayed through the upper, middle, and lower parts of the body. The Purple Gate, Jade Pavilion, Crimson Palace, and Dantian (energy center), among other places, are each guarded by spirits. At the center of the body is a perfected being known as the “Crimson Child.” The spirit energies of Heaven and Earth number thirty-six thousand, and their subtle workings converge within the human body. Is the human body not worthy of being treasured?

Most worthy of all is the “One True” within us: the pure, unmixed nature we had when we first came into the world. If people can preserve their nature in this world, recognize and safeguard themselves, the spirits throughout their bodies will rejoice and become invigorated, and the stars above their heads will shine brightly. Through diligent cultivation, they may hope to become immortals; through true compassion and benevolence, they may also preserve life for a long time.

By contrast, those who turn away from their nature form harmful ties. Their spirit energy gradually wanes, and the stars grow dimmer day by day. Even at death, they still do not know their One True nature. Above, they fail the bond bestowed by the Dao that formed the primordial whole; below, they fail the way of harmony and balance granted to humanity by Heaven and Earth. They sink for a long time into darkness, keeping company with ghosts. The myriad spirits sorrowfully depart from the body. The dead may fall into the netherworld or be sent to the Ghost Bureau; the hope of escaping and being reborn grows remote.

Only the Most High—an honorific in Daoism for the highest deity—has, through the passage of kalpas, compassionately proclaimed the Dao and opened a way to save beings amid the cycle of life and death. Spirit banners guide the way, and yellow proclamations summon souls. Fragrant water washes away the stains of sin; a ritual bridge rescues those who are drowning. Sacred talismans enable the dead to rise again, and precepts lead people back to their original nature. Cloud-script guides the spirits as they ascend, and ritual lamps break through the darkness. The Most High reveals the wondrous principles of the Dao, allowing all beings to recover their nature.

May all beings, after death and amid their many sufferings, set their minds on returning to the Way, reclaim their original, childlike nature, and repent of their harmful deeds. By means of the wisdom of the six supernatural powers, may they leave the company of the myriad ghosts, meet the Heavenly Worthy, hear the supreme Dao, and receive transformation in the Fire Bureau and deliverance in the Southern Palace. People differ in their capacities: some awaken all at once and transcend the human and celestial realms; others cultivate step by step and recover their true nature. These teachings are all recorded in the true scriptures.

The human heart is precarious and easily swept into the cycle of birth and death, yet the Most High has never forgotten his vast vows. May all beings awaken to the Dao. Now a family has prepared a wondrous offering, cultivated through the burning of incense, and opened a path to guide the dead back to life. At this moment, along the long journey, we call out to them. May each departed one recognize their original, childlike nature and join the numinous light of that nature with their own soul and spirit energy. Hearing this loud summons, may they not lose their way. May they travel the broad Great Way without being blocked by mountains or rivers; in a single thought, may they journey a thousand miles, and in the time it takes to snap a finger, pass beyond three lifetimes. May they come at once before the Dao, with every passage clear. We now recite the immortals’ verses once more to summon the departed souls.

The Dao runs through Heaven and Earth, and human relationships—the ethical ties between people—are also established through the Dao. The human body gathers the innate True Qi, as though countless treasures were brought together in one person.

If we pursue external things single-mindedly, we sink into the cycle of life and death. If we turn our gaze inward, we can understand who has the potential to become a sage.

Pure gold retains its nature after a hundred refinings. People, too, can recover their original nature through trials as fierce as fire.

Raising a spirit banner—a flag used in Daoist ritual to summon deities and communicate between the realms of the living and the dead—can dispel obstructions and impediments, and summon back lost souls so they may leave the path of delusion.

The third rite. A night heavy with Yin Qi is especially suited to summoning ghosts. If souls remain trapped and lost, the Dao will always come to their aid.

Focus the mind in ritual contemplation. Recite the sacred name.

When Heaven and Earth first came into being, the Taiji (Supreme Ultimate) divided into the two forms of Yin and Yang. The light, clear Qi rose to become Heaven, with the sun, moon, and stars arrayed within it; the heavy, turbid Qi condensed to become Earth, where all things grow. Within the four directions of Heaven and Earth are both the center and remote places. As primordial Qi flows, it gives rise to both upright harmony and deviation and disorder.

When harmonious Qi gathers between Heaven and Earth, it brings forth people of upright character; when distinct, clear Qi condenses, it gives rise to sages and worthies. Most of the countless beings are simply ordinary people. When discordant Qi gathers, it becomes ghosts and demons; when mixed, impure Qi accumulates, it transforms into birds and beasts. From the world’s beginning, the different kinds of life each had their own distinctions. In ancient times, people were ignorant and unenlightened, and did not know how to care for their lives and destinies. So the sages of antiquity arose and established rules to teach the people, ensuring that the noble and the lowly, those of high and humble rank, the Chinese and those of the borderlands, and humans and beasts each kept their proper place, without confusion or disorder.

The land facing Mount Kunlun lies to its south: there is China. The sages passed down teachings, urging people to hold sincerely to what is centered and upright. They established proper roles through benevolence and righteousness, taught that loyalty and filial devotion share a single source, and used many means—including trustworthiness, brotherly care, ritual, and law—to keep people’s hearts from straying onto crooked paths. When one’s thoughts accord with the right way and do not transgress its bounds, one can become a person aligned with the Way of Heaven, and even become a spirit or a sage. But if one’s nature is wayward, one becomes violent and cruel, willingly falling into the ranks of demons and contending with the heavens.

In the human world, those who violate the bonds of moral order, once they lose their human form, fall into the various hells: fierce flames burn around iron cities, and copper pillars sear like molten fat. Every kind of wrongdoing must be repaid, and old enemies take revenge on one another. Ghosts and specters pursue and interrogate; dry bones drift alone, with nowhere to turn—a desolate sight that draws a sigh. The karma created by greed, anger, and delusion leaves people unable to find release. The lot of hungry ghosts and beasts is the retribution that follows from karma. Beings rise and fall through the different realms, all because of the deeds they performed while human.

A single thought in the human heart has enough power to contend with the workings of creation—how perilous this is! If one awakens in time and accumulates abundant good deeds, one can follow the innate Great Dao. But if one loses the way and refuses to turn back, even all the sages may be unable to save them. Within the small space of the heart lie the six paths of rebirth; throughout the Three Realms, beings pass through long eons of recurring cycles. The fire of karma blazes as if consuming the entire great thousandfold world. It is also like a boundless flood, carrying beings adrift to the farthest reaches of the eight directions. In such a state, beings flee in panic, wailing and crying for help. Who can deliver them?

Only the supremely compassionate Celestial Worthy of Primordial Beginning (a revered Daoist deity) releases a vast radiance that shines everywhere. Amid the deep sea of karma, he steadies the vessel of compassion; in the hell cities, fierce as fire, he sends down a generous rain of the Dharma. With compassion and pity, the Celestial Worthy reaches out with golden hands to lift up beings and, through great spiritual powers, opens their true nature. In the time it takes to snap one’s fingers, he frees them from the cycle of suffering; in a moment, he enables them to recognize their past lives. His compassionate vow endures as long as there are beings yet to deliver; throughout the endless future, he will bring all beings to liberation.

Now a certain household, relying on the Celestial Worthy’s vast vow, widely cultivates good connections and seeks to deliver the souls of the dead—for their kin and for all people of benevolent heart. Its reach extends from the realm of sensual desire to the Cavern Abyss and Springs, and from the land of China to immeasurable realms. Whether beings dwell in Heaven, among humans, among ghosts, or in the hells, and whatever their circumstances, they board the great-vehicle Dharma boat and journey together. May each, through the power of the Dharma, come before the ritual altar, behold the Celestial Worthy, and receive deliverance on equal terms. As the hollow sound rings out, may it wash away the karmic obstacles brought by a sincere heart as small as a mustard seed. May all living beings enter the Dharma gate, clear and luminous as a suspended pearl. Then, through verses of praise, may wandering souls be drawn in and guided.

From the heights of Tanshi, a place in the celestial realm, down to Yuquan, the land of the netherworld, all directions between Heaven and Earth are penetrated, extending throughout the entire Great Thousand World.

Those who attain the Dao naturally transcend bodily form and material things. How can those who have lost the Way escape the bonds of life and death?

All beings turn through cycles under the force of karma, constantly drawn along by attachments of every kind. Who can understand that realizing the Dao can change one’s destiny and bring one into the ranks of the immortals?

A precious pearl shines through the openings and passages in the air. Quiet the mind and meditate, praying for the compassion of the Celestial Worthy of Primordial Beginning.

Ritual of Bathing and Delivering Souls

We respectfully declare: The Yellow Springs are vast and dark; impurities gather there and stain the souls. The murky underground is filled with filth, burying spiritual clarity. The souls of the dead remain trapped in gloom for a long time, unable to ascend. Therefore, the Most High, in compassion, and the Primordial Sovereign, in pity for all beings, have revealed a method for washing away worldly toil and proclaimed a rite of bathing and refining for deliverance. In this way, the net of karma may be severed and the roots of sin dissolved. Now we have solemnly arranged the ritual altar and prepared pure orchid-scented water. We have established a rite for bathing and cleansing with five kinds of incense, and, in accordance with the prescriptions of the Three Registers, respectfully invite the departed souls of such-and-such persons to enter the ritual chamber and bathe, washing away impurity and restoring purity. When the rite is complete, they shall arrange their appearance and return to their places to hear the teaching.

We respectfully declare: The road to the Yellow Springs is deep and remote. The cold courts of the netherworld are filled with filth, leaving the souls of the dead confused and dim, their spiritual nature blurred and unclear. Without the merit of a Zhaijiao rite of recommendation and deliverance, their hope of ascending is difficult to fulfill. We ask the ritual assembly present to perform the rite for the departed, so that they may come forward, take their places, and hear the teaching.

We respectfully declare: The road to the Yellow Springs is deep and remote. The cold courts of the netherworld are filled with filth, leaving the souls of the dead confused and dim, their spiritual nature blurred and unclear. Without the merit of a Zhaijiao rite of recommendation and deliverance, their hope of ascending is difficult to fulfill. We ask the ritual assembly present to pray on behalf of the departed and assist them in rebirth in the realm of the immortals. Recite the Spell for Bathing and Dispelling Impurity:

The vault of Heaven is clear, the primordial Qi pure and bright, and five-colored radiance shines high above. The sun and moon release their light, washing and refining the body. Mysterious, wondrous fluids flow within; fragrant waters brim with refined Qi. Radiance streams in every direction, brightly illuminating Shangqing, the highest celestial realm. The primordial Qi remains free of defilement, and the palaces of the five viscera receive spiritual energy. Sin is erased in the Three Paths of Suffering, and calamity disperses from the Ninefold Depths of the netherworld. The roots of evil karma are cut off, and blessings arise of their own accord. Today we solemnly make our vow and report it in an oath before all the deities. May the departed receive deliverance and ascend to the court where the Heavenly Emperor dwells.

For the spirit and soul to ascend to the realm of the immortals, they must undergo refinement and salvation (a Daoist liturgical rite that purifies and delivers the dead). Once the corporeal soul leaves the underworld, it can attain the rank of an immortal. Cast off the impurities of the mortal world, and rebirth can come swiftly. Gather harmonizing Qi in the body’s field—the place within the body where Jing and Qi are cultivated—and untie the karmic web woven from grudges carried over from past lives. Let the ritual assembly present here perform the liturgy for the departed spirit, helping it be reborn in the realm of the immortals. Recite the “Incantation for Bathing and Refining the True”:

Highest and Most Venerable Perfected Ones, essence of the Nine Numinous Powers:

Cause the soul to fly among the immortals and ascend to the Purple Court, where the immortals dwell.

Bathe in the Flowery Pool; let body and spirit become clear and pure.

Let essence permeate the Great Void, and let the myriad Qi arise of themselves.

The Yellow Register rite, established to deliver the spirits of the dead, sets forth its liturgy; the Purple Clarity, the Daoist realm of the Subtle Clarity Heaven, establishes its teachings. Through these teachings, the living may be aided and the dead delivered, and all may enter the ritual tradition. Open the divine court of flowing fire, and use fire to refine away the darkness and impurity. Set in motion the ritual waters of pure radiance, and wash away the toil of the mortal world. Then one may ascend to the realm of purity and behold the holy perfected ones within the Void. Let the ritual assembly present here perform the liturgy for the departed spirit, helping it be reborn in the realm of the immortals. Recite the “Incantation for Refining and Delivering Departed Souls of Danyang”:

In the vast, boundless age of Longhan, there was neither form nor name.

After immeasurable kalpas, the Sovereign Way shone forth once more.

The spirit and soul gleam in clarity; the nine souls reveal their essence.

Jade Void is pure and bright; the Great Rosy Clouds are lofty and radiant.

The Celestial Worthy of Primordial Beginning transforms the heavens, and all the heavens descend together.

The Three Offices—the celestial, terrestrial, and aquatic powers—nurture living beings through the Great Way; Yin and Yang Qi gather and sustain life.

Those not yet delivered are delivered; those not yet accomplished are brought to accomplishment.

The dead are transformed and reborn; the withered flourish anew.

All beings that move and breathe, every spirit of the netherworld, and all life conceived in the womb may receive the chance to be reborn.

Today is an auspicious day; all beings receive the light.

The Five Emperors of the five directions behold and illuminate, proclaiming this to all the numinous beings.

The deities between Heaven and Earth, the spirits at the sources of rivers everywhere, the gods of the Five Sacred Peaks, the Four Great Rivers, and every famed mountain, the perfected ones of the realms of Dongyuan, Dongxu, Dongkong, and Dongxian, the limitless Great Sages, and the most true and venerable deities: all are summoned to witness and deliver beings everywhere.

The roots of earthly existence are severed; the name of the departed spirit is entered in the Primordial Capital, the seat of the netherworld.

All the perfected deities answer the summons; every numinous spirit hears this proclamation.

Reverently, we say: The deceased are held beneath the dark Springs; may they, through the power of the rites, ascend beyond this realm. May the wandering souls sunk in a sea of suffering hear celestial music and find release. May they swiftly leave the turbid waves of anguish and rise straight to the Pure Capital, the Daoist realm of immortals. Having completed their deliverance among the living, may they dwell forever in a realm of good fortune and long life. Let the ritual assembly gathered here perform this rite for the departed and help their souls be reborn in the realm of immortals. Recite the “Spell for Bathing in the Eastern Well”:

Waters of the Celestial River pour into the Eastern Well; the stone mirror reflects the essence of the Water Mother. Its perfect radiance brushes the wondrous light, while its hidden, profound glow makes the lofty realm clear and bright. The Celestial Worthy of Primordial Beginning supports all beings through the long night, as the heavenly ones rise with the moon. They bathe above the Orchid Pool, with the Long Geng vase borne upon a dragon’s back. The Golden Boy scatters fragrant water; the Jade Maiden stirs the Qi of the Five Planets. Wash the cap and sash until they are pure as jade dew. Through refinement and deliverance, attain the forms of the Five Immortals. Let the body give off fragrance and the myriad spirits descend; ride the radiance upward to the lofty realm.

Reverently, we say: With compassion, protect and save all beings; through the scriptures and rites, guide people toward deliverance. Instruct and rescue all beings, so that they may return to the right path. The departed must first be cleansed with pure water, so that their souls may attain freedom and ease. Let the ritual assembly gathered here perform this rite for the departed and help their souls be reborn in the realm of immortals. Recite the “Spell for Delivering Souls with Clear Water”:

Lofty and august Lord of the Dao and De, your merit is complete. We beseech you to descend here and guide the departed, accompanied on their journey by their masters and protectors. With the compassionate, subtle water of the rite, wash away delusion and confusion. May the departed cross forever to the shore of the Three Pure Ones (Sanqing), the highest realm of Daoist immortals, and leave the dusty world of the Five Turbidities, the five forms of defilement and affliction.

Reverently, we say: Defilement has been swept away and purity revealed; the departed have thus been made whole in character. Their ascent to the realm of truth and release from calamity serve to save beings in both the Yin and Yang realms. The bathing rite is now complete; foul Qi has been dispelled, consciousness is pure, and suffering has vanished. We respectfully invite the deceased to arrange their cap and sash and come before the altar. Let them bow reverently to the Compassionate Venerable, and listen to and receive the talismans and precepts. Let the ritual assembly gathered here perform this rite for the departed and help their souls be reborn in the realm of immortals. Recite the “Spell for Donning Cap and Sash”:

The Qi of the Five Turbidities has been washed away; the Eight Radiances, the eight luminous visions of Daoism, have appeared. Today, through refinement and deliverance, sins are erased and blessings increase. May the departed stand forever among the Five Emperors and pay their respects to the spirits of the upper realm. May body and consciousness alike reach the wondrous realm, and ascend to rebirth in the Southern Court, the celestial palace of the south.

The bathing ritual has been completed, and both body and mind have been cleansed and put in order. Wearing fragrant robes of rainbow silk, one slowly leaves the chamber. Before the throne of the Three Pure Ones (Sanqing, the highest deities of Daoism), one respectfully recites and listens to the Nine Keys True Liturgy, a Daoist rite for transmitting precepts and talismans and registers. The transmission of precepts and bestowal of talismans and registers help people transcend the ordinary and enter the sacred realm. Through this, may they attain the wondrous fruits of the Dao and soon enter the realm of the immortals. If your spirits are still present, please descend and accept our invitation.

Incantation for the Rite of Offering Nectar and Ritual Food

The ritual master takes his seat and recites the invocation for the Celestial Worthy of Primordial Beginning while standing. He then sits and performs the rite of offering incantatory food.

The Celestial Worthy of Primordial Beginning imparted the teachings, the foundation of the myriad ways. Through countless kalpas, he has saved living beings and expounded the principles of profound mystery within profound mystery. To open the way to salvation far and wide, one must first perform the rite of invocation. May the supreme power of creation look upon us, so that the souls in the underworld may find refuge. Wherever the light of heaven shines, the nectar becomes efficacious. May all maintain a steadfast heart of devotion, so that their sincerity may reach the holy perfected beings in the realm of emptiness. Then recite the “Invocation Incantation of Jade Clarity and Wisdom of Life”:

I bow to the deity of underworld wisdom, supreme in emptiness; I bow in reverence to the lord of profound mystery within profound mystery.

You shaped Heaven and Earth, yet your merit cannot be measured. You are the savior on whom all living beings depend and rely.

With compassion, you save souls turning through the Five Paths; with pity, you rescue them from the sufferings of the Three Paths of Woe—the realms of hell, hungry ghosts, and animals.

I devote myself to the deity in the Golden Palace of Heaven; I devote myself to the father of the Six Perfections, who compassionately saves living beings; I devote myself to the supreme honored one of Jade Clarity.

You transcended life and death long ago and endure forever, imperishable. You move between form and emptiness without relying on anything external, and can transform decayed things into immortals.

You are rarely encountered even in thousands upon thousands of kalpas, yet you widely teach living beings about karmic causes and conditions—the relation between good and evil deeds and their consequences.

You bring the dead back to life and restore souls to their bones, allowing body and spirit to endure forever without change.

When the body gathers, life takes shape, and the limbs need nourishment from food and drink. When the body disperses, it transforms into Qi; does the spirit, then, also depend on food and drink? Having understood the truth about death…

When the principles of life’s true nature are understood, the body can merge with emptiness; when the nature of life is known, Qi (vital energy) can seem to contain all things. If the mind has not awakened, it will be obscured by karmic consciousness—the delusion formed by past actions and thoughts. The soul and vital energy drift without a place to return to. Clinging to the body holds them back, while changes in external things bind them ever more tightly. As soon as a thought arises, calamity and karmic retribution follow.

Those burdened by guilt and karmic hindrances are buffeted by the winds of karma—the painful conditions summoned by karmic force—and suffer bitter hardship. At the thought of food, it is as though hunger’s fire consumes them, yet they can never be satisfied. In such confusion and delusion, it is difficult to escape and ascend to liberation.

Therefore, the Most High (Taishang, an honorific for the supreme Daoist deity) shows compassion and pity, while the Primordial Venerable One (Yuanzun, an honorific title for a revered Daoist deity) is moved by mercy. Through fragrant offerings and food, they reveal the mysteries of the Dao; through water purified by reciting incantations and performing rites, they bring cool relief. The ritual water disperses the layers of darkness along the roads of the netherworld and soothes the inner anguish of living beings. Such merit is profound, and its benefits boundless.

Now, a ritual officiant of the Jiao rite (a Daoist purification ritual) from a certain family establishes this rite for certain deceased persons. Fearing that they have sunk into the netherworld, the officiant remembers them with sincere devotion and respectfully sets up an altar for their deliverance. Pure incense and food from the human world are offered, and the power of the Celestial Worthy is invoked to save them. May you all sincerely still and purify your thoughts, savor the rich flavor of the Great Dao, drink the immortals’ dew, and absorb the harmonious Qi of Taiji (the Supreme Ultimate).

Those who delight in the teaching of ruling while facing south may regard Heaven and Earth as the measure of their own years. Those restored to life can understand that death and life alternate like night and dawn. If a single phrase brings one into accord with the Dao and awakens one to it, one may roam freely through ten thousand kalpas. One must also rely on the “Hymn of Sweet Dew” to open the clarity that was present from the beginning.

Recite the “Incantation for Opening the Karmic Gate and Communing with the Dao.”

The golden radiance transformed from merit and virtue faintly opens the gates of the dark realm. True fragrance flows from the Flower Pond, while jeweled lotus canopies drift with the clouds. Many deities gather in the primordial Qi of harmony and dwell for long in the twelve-tiered pavilion. Quickly proclaim the teachings of the Numinous Treasure, and you will be free to roam through heaven.

The numinous spring gathers the Qi of the Five Phases (Wood, Fire, Earth, Metal, Water) and benefits all things, thereby drawing near to the Dao (the Way). The ritual water flows through a hundred streams, receiving every kind of impurity yet containing them all. It receives the Qi of the One of Heaven and is therefore exalted; it arises from the virtue of supreme goodness. It follows the contours of the land, taking winding or straight courses, and appears round or square according to its vessel. Trace its source, and the farther back you go, the deeper and more remote it becomes. Explain its function through the Dao: even when clarified, it does not appear clear; even when stirred, it does not appear turbid. Outwardly, it can wash the six faculties—eyes, ears, nose, tongue, body, and mind—and the ten evil deeds, freeing people from oppressive heat, worry, and suffering. It can also flow through the nine apertures and the hundred bones of the body, transforming them into the precious “golden syrup and jade liquid.” The Heavenly Worthy established this teaching to save beings imprisoned in the underworld. In praise of this, let offerings be made far and wide.

Recite the “Universal Moistening Dharma Food Mantra for Opening the Throat” for the deceased:

How pitiable: the departed soul suffers in prolonged darkness and is tormented by burning heat in the three evil paths. Flames seem to scorch the throat, while hunger and thirst never cease. A single sprinkling of the Dharma water of sweet dew is like finding coolness in the heat. May the soul of the departed ascend to the Great Luo Heaven; may this refreshment reach all beings.

Incense

Its fragrance drifts abroad, precious beyond compare. When incense is burned, its smoke curls and spreads in layer upon layer. The Dao pervades nature; when prayers are offered, the incense seems to carry nine rays of light, rich and fragrant. Thus, seeking the Dao begins with inner effort, while the mind’s intent is conveyed through incense. Used in this way, incense is more than fire and smoke; envisioned in this way, it is more than a fragrant blend made from millet and broomcorn millet. When the mind is clear and pure, its fragrance can travel far: upward, it reaches the Three Realms and Ten Heavens; downward, it descends to the Ninefold Darkness and Five Paths. Understand this deeper meaning, and incense may be offered on behalf of the departed. Light it in the incense burner and make offerings far and wide.

Precious named incenses offered to the heavens:

Soul-Returning Incense, Wind-Restoring Incense. Their fragrance reaches upward to the Three Realms and Ten Heavens, and downward to the Ninefold Darkness and Five Paths. Understand this deeper meaning, and incense may be offered on behalf of the departed. Light the incense and place it in the burner, making offerings far and wide.

Precious Incense Offered to the Heavens

The famous incense that calls back the soul, said to summon the spirits of the dead; the famous incense that turns back the wind; the famous incense that withstands the wind; the famous seven-colored incense; and the famous Heavenly Treasure incense. Their fragrance curls and spreads, reaching throughout the ten directions. Through these offerings, we make our tribute far and wide.

Flowers

On Mount Jade Capital, jeweled trees of the Seven Treasures grow naturally. In the Great Courtyard, the Eight Qian trees spread their canopy. Their branches are luxuriant, their radiance lovely, their leaves deep green and lush. Those who eat the leaves of the Qian trees become Jade Immortals, their bodies clear as glass. Those who gather and eat the flowers of the jeweled grove find their bones transformed to gold, while their five organs become whole and bright as precious mirrors.

The Heavenly Perfected are pure and unstained, attached to nothing; dust and grime therefore never cling to them. So how could the plants of the human world grow through cultivation, or five leaves bear fruit? Golden flowers and jade pistils, the Yellow Sprouts of the Flower Pool—these are images of cultivation, whose wonders are not inherent in the bodies of ordinary people. Through refining and nourishing, the mortal body too can attain immortal bones. Three flowers gather at the crown, and nine Qi condense into form. Using these flowers as images for praise, we offer them in tribute far and wide.

Wondrous Flowers from the Extraordinary Realms of the Heavens

The true flower of the Ninefold Numinous Great Mystery and the wondrous flower of the Fivefold Numinous Lesser Mystery; blue-green pistils and golden petals, vivid and brilliant, ultimately bring forth immortal bones. Three flowers gather at the crown, and nine Qi condense into form. Using these flowers as images for praise, we offer them in tribute far and wide.

Wondrous Flowers from the Extraordinary Realms of the Heavens

The true flower of the Ninefold Numinous Great Mystery; the wondrous flower of the Fivefold Numinous Lesser Mystery; the flower with blue-green pistils and radiant golden blossoms; the flower with yellow pistils and shining purple-gold blossoms; the green jade flower of the Garden of Langyuan; and the flowing-radiance jeweled flower of the Jade Grove. These flowers blaze with light, illuminating the ten directions. Through these offerings, we make our tribute far and wide.

Water

Before Heaven and Earth took shape and differentiation had begun, all things were one marvelous spiritual brew. Once the wondrous transformations between Heaven and Earth came into being, this brew dispersed into nine kinds of mellow liquor and clear, fragrant lees. To understand the realms of sages and worthies and to help the people of the world, one must discern its varying degrees of depth and fullness. Only by tasting the true flavor within the flavor can one grasp the richness within richness. Whoever can drink three cups will reach an understanding of the Great Dao.

With reverence, I present this spiritual brew, offering fragrant, pure liquor in worship of the gods. Gathered together, it is like a belly full of spring; spread abroad, it is like sweet dew filling the sky. Though it neither speaks nor smiles, it connects Heaven, Earth, and humanity, the Three Powers. Between sobriety and drunkenness, a person seems to merge with all things. I raise my zither and play “White Snow,” “Yellow Goose,” and other melodies; I lift my cup and invite the fresh breeze and bright moon. I enjoy the world contained in the wine jar and roam among the clouds beyond the dusty world. I look up to Lord Hongya and seek out Master White Cloud, wishing to offer this wondrous elixir of the immortals, this numinous pill of the Great Sage, and present the spiritual brew in worship of all.

Seven kinds of precious brew offered to the heavens:

Precious Brew of the Sun’s Essence, Precious Brew of the Moon’s Radiance, Precious Brew of the Stars’ Light, Precious Brew of Sweet Dew, Precious Brew of Golden Liquid, Precious Brew of Numinous Light, and Precious Brew of the Jade Treasury. May it be drunk without end and flow throughout the ten directions, offered far and wide in worship.

(End)

Fruit grows from flowers and depends on the work of sowing and cultivation. In the same way, when the mind is quiet, the Dao can come forth, but it too must be nurtured through cultivation. Thus the scriptures speak of peaches from the immortal orchard, purple mushrooms, fire dates, and paired pears: near at hand, these images point to the human body and mind; further afield, they point to the myriad things in the world.

When the field of the mind is clear and pure, fruit will flourish. When distracting thoughts crowd the heart, it is like a land covered in thorns, where roots and shoots wither. Some fruits are orange in color and sweet as honey; some take many years to ripen, while others form in an instant. Tasting them refreshes the spirit; contemplating them closely brings clarity and openness to one’s nature and understanding. To reap the fruits of cultivation, one should cast aside empty appearances and focus earnestly on what is real. At this time, the mind should be made clear and discerning. With this praise, offerings are made far and wide.

Offering Precious Fruits from the Jade Grove to the Heavens

We offer the heavens such precious fruits as hollow spirit melons, peaches of ten thousand years, golden-purple paired pears, pristine fruits of primordial radiance, crimson spirit fire dates, and flying elixir purple pomegranates. Their fragrance is rich, and they are inexhaustible to eat. They extend throughout the Ten Directions, and with them we make offerings far and wide.

Rice

The food of the heavenly beings is plain and tasteless, as recorded in the Huangting Jing. The pearl of millet—an image for subtle substances cultivated in practice—can guide one’s ascent and progress; its efficacy is described in the Lingbao Jing. Thus, the highest sages partake only of plain, balanced flavors, while ordinary people in the world are often attached to abundant, rich, and oily foods.

The fragrant rice served in the celestial kitchens comes in four kinds, all grown by people in the world. Every grain of the rice and other staples here below embodies hard labor. Those who enjoy good fortune and eat without having to farm should remember where their food comes from. Those who live in comfort, with more than enough to eat and wear, must take care not to waste grain.

Now, at this ritual assembly, fragrant and delicious rice is presented as a precious offering, through which departed souls will be universally delivered. We therefore present this fragrant meal and make offerings far and wide.

The fragrant rice of Feng Mountain, the fragrant rice of Long Mountain, the fragrant rice of Green Essence, and the fragrant rice of Great Harmony are rich in aroma and inexhaustible. They spread throughout the ten directions and are offered universally to the heavens.

Flowers in the heart and fruits formed by wisdom, golden rice and jade-like nectar, the fragrant wisdom of the Numinous Treasure, and the fragrant flavor of the Dharma all use concrete things to reveal the Great Dao. Through the forms and colors before our eyes, we should realize the original mind. May all people expand their vast sincerity, so that offerings become boundless giving. May all beings on earth be nourished, and may nothing remain untouched by the fragrance of the Dharma. Then, by proclaiming the teachings, may their inspiration and transformation be brought to completion.

May the departed hear the Dharma once more, reflect inwardly on their wisdom, and return to Great Nonbeing—the undifferentiated, formless state of the Great Dao—where they may fully comprehend its many wondrous principles. Within the Dharma Body, may they refine and nourish the true light, and swallow the pure, gentle flavor of the Dharma. Practitioners can find fulfillment within themselves and have no need to depend on external things. After the food mantra is recited, may the departed draw in the numinous light of the inner vision and settle in the central seat of proper alignment. May they drink the sweet dew of the spirit tree’s precious blossoms and partake of the soft, lustrous essence of yellow flowers and jade. May they accord with the profound and distant Great Dao, their spirit settled and open to vastness; may they rest in the Chamber of the Origin, where the primordial spirit dwells, and follow the transformations of the true Dao.

This food is offered to help the departed ascend to the heavens. Recite the “Sweet Dew Dharma Food Mantra of the Celestial Worthy of Great Compassion of Jade Clarity”:

Turn back and gaze up at the perfect, all-encompassing heavens; gather the light of the sun and moon and draw in numinous, luminous Qi. Gather in the hun and po souls and settle them at the center of the navel. Whether walking or standing, move through the realm of emptiness; when sleeping and resting, dwell in the Chamber of the Origin. When hungry, eat yellow jade blossoms; when thirsty, drink the sweet nectar from the roots of the jade tree. Let the divine banners summon the heavenly demons, unite body and mind, and refine and nourish the true light. Then reflect once more into Great Nonbeing and roam for a long time through the void. Fully comprehend and dissolve distinctions at the waves’ edge; the transformations of the true Dao have no end. It is profound and distant, without beginning or end; practitioners should understand this. In stillness and Wuwei (non-action), forget fixed principles and teachings, and respond to the moment to fulfill the great rite. Contemplate the Great Dao: do not seek illumination for yourself alone, but give to others first. In the end, return to the state of nonduality, naturally accord with what the heart intends, and come or go as circumstances permit.

In the beginning, all things existed in a vague, undifferentiated state, and change had not yet emerged from the primordial Qi. To restore your original nature, shape your body with the three lights of the sun, moon, and stars. Therefore, chant a pure and tranquil song to open the way of life. After this blessed food is invoked, may your departed spirit embrace Yin and bear Yang, receiving the rising primordial Qi of the sun and moon. May the three lights mold your body, and the refined Qi of Kan and Li (Water and Fire) unite your hun and po souls. When the three palaces are full and the ten aspects complete, may you soon ascend to the realm of clear understanding and roam freely for ages through the gate of wisdom.

We offer this ritual food to the departed, praying that it will help them be reborn in the heavens. Recite the “Incantation of the Nectar Food That Nourishes the Infants Through the Three Lights”:

Vast, clear, and luminous Qi gives rise to primordial Qi, filling the expanse of space. The sun and moon shine together, and the Five Planets meet one another. The three lights blaze brightly, and precious Qi fills the three palaces. May you meet the Nine Elders in the Imperial Realm and swallow nectar until your whole body is full and strong. Golden radiance illuminates your form; may you shine with the sun and moon. Cultivate before the Great Dao and the Highest Sages, passing through ten thousand kalpas with a lifespan without end.

Heaven gives birth to and nourishes the people, granting each person an accumulation of thirty-six thousand divine Qi. When people turn away from the Great Dao, they damage one hundred and eighty spiritual gates. Living beings harm their own true, primordial roots, leaving the tree of life unable to flourish. With nowhere to abide, their consciousness departs, and their hun and po souls wander among ghosts. To return to life’s source, one must rely on sacred chanting. After this blessed food is invoked, may your departed spirit receive the primordial essence of the transformations of all things and restore the original home where the Five Spirits dwell in peace. May Baiyuan guard you on the right, and the Lordly Son support you on the left. A jade-green jeweled canopy floats above your head, while a golden lotus bears you beneath your feet. Fragrant clouds cover your body, and nectar moistens your mind and spirit. May you abide in the subtle, unfathomable primordial spirit and nurture the pure, tranquil vital energy of Wuwei (non-action).

We offer this ritual food to the departed, praying that it will help them be reborn in the heavens. Recite the “Sacred Chant for Nurturing the Living Soul and Bathing the Po Soul in the Yin-Born Cloud Palace of Great Compassion in Yuqing”:

Cloud-root is vast and boundless, the essence of the transformations of all things. Within the body, it gathers into the seven souls; inside, it forms the three spirits. The twenty-four true spirits—deities within the human body—come and go without fixed dwelling places. The subtle Jing and Qi, deep and unfathomable, and the primal spirit, born in a state of indistinctness, endure or perish with the cycles of calamity and fortune, arising in dependence on Qi. Within, the undifferentiated, pristine Qi gathers; without, it nourishes the seven meridians of the body. The Five Spirits of the internal organs bring forth radiance, while the Three Terraces—stellar deities who also correspond to spirits within the body—flourish and thrive.

The Pure Youth in the Purple Palace, an attendant in the celestial realm, returns the souls to their origin and restores them to an infant’s purity. Thus one ascends on clouds to become an immortal, riding the mist through the heavens. At the center stands the Jade Capital, the celestial abode. The divine lord there is accompanied on the left by Wuying and guarded on the right by Baiyuan. A dark beast keeps watch behind, while a vermilion bird attends before; above are a canopy of emerald hues and golden lotuses. Fragrant clouds gather in the air, and sweet dew flows without end, inexhaustible to draw upon and unceasing in its course.

The Nine Depths, dark and profound, are where the Six Thieves—the six desires that disturb body and mind—are imprisoned. With just one thought of empty stillness and clarity, the vast realm is seen to have no boundaries at all. To travel in peace through the realm of the righteous Way, one should carefully contemplate Great Harmony, the balanced and pure Qi of Yin-Yang, then draw upon the treasured scriptures to lend greater solemnity to the ritual’s sacred power. After the food blessing, may the spirit of your departed loved one bathe in sweet dew and forever wash away the dust within the heart. As the jade-toned chant is sung, may they sit in stillness and roam in spirit through the heavens. The wine and food offered in the rite have not yet been cleared away, yet the spirit has already traveled through all eight directions.

This ritual food is offered for the departed to aid their passage to the celestial realm. Recite the “Mantra of Sweet-Dew Ritual Food for Transcending the Nine Depths”:

Cool sweet dew moistens body and mind; the subtle flavor of ritual food is beyond reckoning. The sacred trees of the immortal realm pour forth the Seven Treasures, forever dispelling thoughts of hunger and thirst. Receive this food offered in the rite, and you may be born in the heavens and ascend to the Purple Chamber, the celestial palace. Its lingering sweetness brings coolness and reaches all beings.

The underworld is dark and sunken, its surroundings as firm as an iron enclosure. Heaven is vast and far-reaching, yet the stairway to the celestial realm is hard to find. With ten thousand rays of golden light, illuminate the spring paths of the Nine Yin, deep in the underworld. After the food blessing, may the spirit of your departed loved one find peace and let the light of heaven appear; auspiciousness arises from a mind of empty stillness. The Twelve Jade Towers cause sweet dew to flow and be swallowed in the Flowery Pool, the mouth’s jade fluid. The Nine Perfected within the Muddy Pellet, the brain, silently pay homage to the Supreme Emperor. This is the path of ascent to heaven: an auspicious radiance that unfolds the light and dispels the darkness of the underworld. By this means one reaches the highest clarity and attains boundless freedom.

When this incantation is recited in rites for the dead, it is meant to help the deceased ascend to the heavenly realm. The scripture says, “The Nine Perfected silently pay homage to the Supreme God.” This is called the road to heaven. It releases auspicious, radiant light that dispels the darkness of the underworld, enabling the deceased to reach the highest realm and attain freedom.

When performing rites for the dead and praying for their ascent to the heavenly realm, one may recite the Incantation for Breaking through Hell and Ascending to Heaven:

“Amid the vastness of Fengdu, the legendary land of the underworld, rise layer upon layer of diamond mountains. The immeasurable light of Lingbao, the Daoist deity and the sacred power he embodies, shines through the fiery, defiled pools and prisons of the netherworld. The ancestors of seven generations and the many souls of the dead travel in a carriage of fragrant clouds. Upon blue lotuses transformed from meditation and wisdom, they ascend to the heavenly realm and find eternal peace.”

The essences of the sun, moon, and stars flow and gather, congealing into the form of Dongzhen. A single unwholesome thought can cause one to drift down into various evil paths and sink for ages into the abyss. The deceased therefore need the saving power of divine incantations. After the food offering, may the souls of the dead reunite with the misty, primordial breath of the One and coalesce into forms radiant with the splendor of the Nine Blossoms. May they return to the undivided state of chaos, still without apertures, embracing the source that existed before Heaven and Earth took form. May they make Kunlun their home and rise beyond the shadowy, bewildering realms.

When performing rites for the dead and praying for their ascent to the heavenly realm, one may recite the Incantation of the Three Lights, Flowing Essence, and Sweet Dew Food Offering:

“The mysterious Dao divides into the One Breath, and within the One Breath Yin-Yang arises. Yin-Yang gathers and transforms, bringing forth the essences of the sun and moon, which flow brightly as the Three Lights. The Nine Blossoms contain the Nine Ways, and eight hues bring peace to the eight directions. Their radiance illuminates the form of Dongzhen; their essence flows back to the boundless realm. Below, one may be born in the Palace of Deep Springs; above, one may take one’s place in the Land of No-thing, the tranquil, pure realm of the immortals in Daoist teaching. One may set forth freely and soar away; in an instant, all phenomena return to oblivion. The Seven Treasures gather, pure and unstained; amid chaos, they mingle with beauty and fragrance. Swallow and partake of the clouds of the Nine Breaths: this joy has no end.”

Earlier, we proclaimed wondrous scriptures and precious verses. These included the divine incantations of the Primordial Venerable, the teachings of the various holy perfected ones, the wondrous secrets of the Nine Elixirs, and Dharma words as sweet as nectar. The subtle principles contained in these teachings are beyond thought, and the sublime conditions that brought them forth are beyond measure. In general, they are all intended to support and deliver the dead. May the deceased so-and-so and the others partake of the pure, unadorned true flavor, with every blessing following in its wake. May they obtain the mysterious Primordial Essence, and thereby attain long life and deathlessness. May the remaining blessings also benefit those still in this world. From the highest reaches of the sky to the depths of the earth, may all receive this auspicious bond and together reach the far shore of the Dao.

Food Offering

Among all merits and virtuous deeds, offering food is the most important. In the future, when one is reborn in the Pure Land, food and clothing will be naturally abundant. Therefore, an offering is made, with food presented universally to the heavens.

Ritual Food

Wondrous offerings prepared in a fragrant, pure ritual kitchen are presented above to the Celestial Worthies, offered in the middle to the perfected saints, and given below to all sentient beings. Thus, offerings are made to all.

Food for the Deceased

The food remaining from the purification ritual is given in turn to the dead in the underworld, so that those who eat may appease their hunger and be spared various hardships. May the Great Dao, through its power of compassion, guide them back toward the immortal path.

End of Volume Five of the Essential Collection of the Daoist Tradition’s Common Teachings.

Volume Six of the Essential Collection of the Daoist Tradition’s Common Teachings

Compiled by the Daoist Lü Taigu of Crane Grove

Preface to Reading the Daoist Guide

Master Guangcheng says in the “Preface to the Ritual for Praising and Guiding”: In scriptures and liturgical manuals, “ritual officiant” refers to a Daoist official who participates in conducting the purification ritual. Nowadays, it is mistakenly understood to mean the “ritual sponsor,” the person who presides over or funds the ritual.

Compiled by the Daoist Lü Taigu of Crane Grove

Preface to Reading the Daoist Guide

Master Guangcheng says in the “Preface to the Ritual of Praise and Guidance”: In the ritual codes, the term “fasting official” refers to a Daoist official who takes part in a fasting rite and acts in accordance with Daoist methods. Today, however, such an official is often mistakenly called the “master of the fast.” A person of high moral standing serves as the ritual master, or senior officiant; someone versed in ritual regulations serves as the ritual director, leading the chants, guiding the proceedings, and conducting each segment according to the rules.

To ensure that the officials taking part in the ritual are orderly and solemn, and that the proceedings run smoothly, one should first beat the drum and strike the chime. Once everyone has assembled, they ascend the altar and begin the chants. Sometimes the ritual director is advanced in age and seniority, and it is inconvenient for him to handle every task himself. In such cases, another official may be chosen to hold the chime and lead the ritual chants. This is an adaptation to circumstances, not an ancient rule. The practice of having someone hold the chime and lead the chants has now been followed for a long time and has become established ritual. This is because ancient rites were relatively simple, whereas rituals today are numerous.

The senior officiant is responsible for presenting petitions to the gods, and he leads the ritual movements and postures. If he is old and impaired and can no longer perform the role, he may resign voluntarily. He should not pass his responsibilities on to someone else, or the role will become an idle post in name only. The ritual supervisor enforces the rules of the liturgy and corrects transgressions. If someone breaks a rule, the relevant penalty should be explained in advance, and the person being disciplined should be willing to admit fault. The correction should not become an occasion for both parties to laugh and joke, implicating everyone present.

The attendant of the scriptures is responsible for inspecting the altar and overseeing the ritual seat. The tables used for the ritual texts, the items required for offerings, and the offerings arranged for the ceremony should all be properly prepared. In former times, rites were held in the fasting hall, which is what we now call the altar precinct. Two raised seats were set up inside the hall as ritual seats, and chanting and praise were performed three times a day, in the morning, at midday, and in the evening. Anyone familiar with the scriptures, from the ritual master down, could be invited to take a seat. During scripture recitation, once the officials were seated, one person purified the altar, the incense attendant offered incense, and the scripture attendant passed along the texts. After the recitation, the scriptures should be collected, placed in the fasting hall, and treated with reverence. Those assigned to these duties must not be mere figureheads, leaving the tables in disarray and the altar precinct dirty. Nor should outsiders be allowed to offend or show disrespect to the gods.

The incense attendant’s duties are all set out in the appointment document, yet recently many have followed old habits and neglected to perform them. The lamp attendant’s duty is to tend the lamps diligently, lighting and extinguishing them at the prescribed points in the ritual. Keeping the lamps lit through the night is what it means to fulfill the role. Recently, some people unfamiliar with the old regulations have prevented the scripture attendant from arranging the ritual seats and created a separate post called “altar attendant.” In fact, what is now called the altar attendant was formerly the scripture attendant.

Beyond the six principal offices, there are many unnecessary posts. This may be because, in Shu, alongside the ancient rites, people also perform outer-altar rituals, which were not originally overseen by the principal offices. Later, through poor arrangements, the scripture, incense, and lamp attendants were made to take on tasks such as reading ritual texts and leading repentance rites, and were also assigned to the outer altar. As a result, the three could not attend to their own duties. Even when responsibilities are divided up, those assigned to them should wear the prescribed ritual vestments and carefully inspect and arrange everything, so that the proper ritual forms are observed.

According to the “Ancient Rites of the Golden Register” and the “Old Procedures of the Yellow Register,” on the night before a fasting rite begins, and again when the ritual has concluded and its merits are reported, one first performs the “Natural Court” rite: paying homage to the Ten Directions, repenting, and making three prostrations. The remaining ceremonies follow afterward.

The opening procedure for a fasting rite is as follows. At the double hour of Xu (7–9 p.m.), invite the divine officials and have them take their places before the Mysterious Master. After one person has read the appointment document, submit it at the main altar, offer incense to the Ten Directions, then ascend to the inner altar to offer incense, pay homage to the ritual master, and kindle the incense brazier. Next, prostrate and perform the “Natural Court” rite. Afterward, read the fasting liturgy, perform the Great Thanksgiving, and proclaim the precepts. The ritual director and the officials receiving appointments accept their duties, proclaim the ritual prohibitions, make vows, and close the incense brazier. They then go outside to the Mysterious Master and complete the court homage. For this reason, the formal performance of the Dao should wait until the following morning, when it is carried out according to the ritual regulations.

This ritual tradition was passed down through generations by Zhang the Celestial Master, Lu Jianji, Kou the Celestial Master, Zhang Qingdu, and others, and has long been in circulation. They all held that the fasting rite begins with the “Natural Court” in order to show that one does not forget one’s origins. Recently, some shallow-minded people, ignorant of the intentions of the sages of antiquity, have first completed the appointment of the six offices, proclaimed the ritual prohibitions, and conferred the ritual registers before the Mysterious Master, only then ascending the altar. They even claim that Master Lu Jianji’s fasting rites were mistaken. These people use sophistry to disguise their errors, muddling both their words and their reasoning. Their understanding is astonishingly shallow. Their associates have followed their example, committing not only the offense of disrupting ritual order but also the offense of slandering the sages of antiquity. Those who understand the teachings should join together in correcting and rejecting this practice.

The above was written by Dongyingzi Du Guangting.

A study of ancient liturgies shows that they contained no stages called “Incense Blessing,” “Court Audience,” or “Memorial Submission.” When Academician Yang Jie revised the sequence of the Golden Register Liturgy, he added a section for the Incense Blessing. This rite was recorded by Dongyingzi Du Guangting.

In the ritual revised by Academician Yang Jie, the Incense Blessing was part of the prescribed sequence for a Daoist altar established by the authorities. After incense was offered and the bows completed, a Daoist tasked with reading the formal text would explain the purpose of the purification ritual. Once the Incense Blessing was finished, the officiant would go before the Mysterious Master to receive an appointment and register. In today’s purification rituals, the Incense Blessing is conducted by the senior officiant, the Daoist who presides over the ceremony.

Ancient liturgies did include ceremonies to greet and pay respects to the gods and perfected beings. The pre-ritual invocation held on the night before the formal purification ritual was one such ceremony. Master Guangcheng therefore discussed this matter repeatedly. The appointment and precepts were conferred after the formal text was read, so that the intention behind undertaking the purification could first be reported to the highest perfected beings of the upper realms. These rites did not take place while the gods were being invited and greeted or while wine was being offered.

Later, Wuweizi wrote the “Treatise on Correcting Errors,” challenging the practice on the grounds that “there is no reason to confer appointments and precepts only after the sacrifice has ended.” Academician Yang Jie adopted Wuweizi’s mistaken view and moved the conferral of appointments and precepts to before the invocation. This went against the original intentions of the ancestral masters of successive generations.

Today, there are ceremonies to greet the gods and a pre-ritual invocation, yet at the start of the altar proceedings there is also a notification outside the altar, reporting the matter to the gods. It is as though a house already had a room inside it, but another roof were then built on top of the existing roof. This practice has continued for a long time and is difficult to change. Still, it would be more fitting to omit the pre-ritual invocation below the altar, as well as the notifications made at dawn for three consecutive days.

I have compiled the “Praise of the Dao” in accordance with the ritual sequence established by Master Guangcheng, Academician Yang Jie, and Instructor Sun, and with reference to ancient liturgies. I hope it will follow the old precedents while remaining suitable for use today, and thereby contribute to the teaching of Daoism.

End of scroll six of the Collected Essentials for the Daoist Community.

Scroll seven of the Collected Essentials for the Daoist Community: compiled by the Daoist Lü Taigu of Helin.

Section on Ritual Deportment: Altar Consecration Rite.

A collation of the three accounts by Celestial Master Du, Yang Cigong, and Zhang Wujin shows that whenever the ritual altar is set up facing due north, the table used should stand beside the altar’s Earth Gate—the entrance on the outside of the altar. In the altar diagram recorded in Celestial Master Zhang Wanfu’s Xushi Yi, the table for the dujiang is called the “table of ritual authority,” meaning that the dujiang—the person who proclaims and guides the proceedings—directs the rites throughout the entire altar. Therefore, the dujiang should preside over the altar consecration, the rite performed before a ritual to report to the deities and prepare the altar. Yang Jie, known as Cigong, likewise says that the Xushi Yi calls the dujiang’s table the table of ritual authority because the dujiang directs the rites throughout the altar, and that the dujiang should therefore preside over the altar consecration. Yet he also says that a Daoist of dignified bearing should be chosen to perform the consecration, showing that he did not understand that the dujiang is already the person responsible for ritual authority. He also says that the sword and water should be placed at the Earth Gate, without realizing that the dujiang’s position is itself the Earth Gate. If the altar does not face due north, it should be moved.

The White Petition and Visualization

Celestial Master Du says: The ritual master, who presides over the ceremonial rites, wears a black Daoist cap and a dark red robe. Standing at the Earth Gate, the master reports to Heaven the purpose of the ritual and the scriptures, registers, and administrative office conferred upon him.

I, your servant, have respectfully heard that nothing surpasses the myriad numinous powers in governing the movements of Yin and Yang. Nor is anything greater than the Great Dao in rescuing the nation, households, and beings in the netherworld. When calamities appear in the azure heavens, rites may be performed to dispel disaster and pray for blessings. The Yellow Register tradition has rites for delivering and rescuing the departed, and permits people to practice and serve in accordance with the prescribed rules. We, your servants, admire the teachings of the True Way and have received the office of a ritual official. How could we fail to repay the kindness of the mountains and rivers in the places we visit?

Now we, your servants, are performing a particular purification rite for a particular palace at a particular place, lasting a certain number of days and nights. In accordance with the liturgy, we practice the Way and recite the scriptures, submitting our petitions above as prescribed. We have purified our bodies and Qi, cleared and calmed our spirits, and carried out the rites at the appointed time. How could we fail to make our petitions heard in Heaven?

We respectfully ask the Most High to issue renewed ordinances, bestow the grace of protection and nurture, and command the True Officials to divide the duties among themselves, descend, and observe. May the clouds of smoke briefly subside across the Three Realms of Heaven, and may wind and rain no longer trouble the four seas. May our repentance and confession surely reach above, and may our petitions and their transmission proceed without hindrance. Our gratitude and prayers are profound; with undivided attention we contemplate the True Way and await a response from the deities.

Master Yang’s original text says: Before performing a Zhaijiao purification ritual, first visualize the three revered masters in the west, then visualize the three Perfected Lords, Tang, Ge, and Zhou, standing in front.

Perfected Lord Tang wears vermilion clothing and a Tongtian crown, with a dark red ceremonial robe. He holds a precious dragon-headed sword in his right hand and a talisman in his left. Perfected Lord Ge is dressed the same way and holds a jade halberd. Perfected Lord Zhou also wears the same crown and robes and holds a jade Yang scepter, an implement symbolizing ritual authority.

Next, visualize the vermilion-robed Celestial Official riding a chariot drawn by nine phoenixes, descending to the ritual altar upon the Northern Dipper and gathering up and clearing away the impure Qi there.

Then visualize the seven stars of the Northern Dipper above your head, with the handle pointing forward but not blocking your view. After this, make your formal report. You may also visualize the Four Spirits in their respective positions to your left, right, front, and rear, with the sun, moon, and five planets above your head as you make the report. This passage comes from Du Yi.

When the visualization is complete, hand the tablet in your hand to an attendant.

Next, clasp both hands in the gujue gesture and lower them, then summon the Four Spirits. To make the gujue gesture, press the thumb against the middle joint of the middle finger, and curl the other four fingers into the palm. Visualize the stars above your head. This passage comes from Du Yi.

When the visualization is complete, hand the tablet in your hand to an attendant.

Next, clasp both hands in the gujue gesture and lower them, then summon the Four Spirits. To make the gujue gesture, press the thumb against the middle joint of the middle finger, and curl the other four fingers into the palm.

The Azure Dragon of the East is the essence of the Horn and Neck mansions. It breathes out clouds, sounds thunder, flies across the eight directions, and travels throughout the Four Seas before coming to my left.

The White Tiger of the West corresponds to the Turtle Beak and Three Stars mansions above. Its spirit is bold and upright, its whole body pure white, and its voice clear and austere. It frightens birds and beasts; its long roar shakes the forests as it comes to my right.

The Vermilion Bird of the South is the leader of all birds, born from the Cinnabar Cavern. Its clear, piercing cry rings through the blue sky. It bears wondrous colors of the Five Phases, has a divine bearing, and comes before me to lead the way.

The Dark Warrior of the North is born from Yin Qi. It takes visible form in the Emptiness and Danger mansions, with tortoise and snake joined as one. It roams the nine regions beneath the earth, commands all spirits, and comes behind me.

Finally, hold both hands before the chest and stand with the feet in a T-shaped stance.

I summon the Four Spirits—the sacred beasts of the four directions. They have gathered and should now travel with me as my guards: by day they bear the sun’s disk, and by night they accompany the moon on its course. The sixteen divine generals of the Nine Provinces are my envoys. The Star Lord Taiyi, the exalted deity who commands the star spirits, has sixteen divine generals under his command, responsible for governing the calamities and blessings of the world. Some may never have heard of them and so have changed “sixteen divine generals” to “sixty divine generals.” This is incorrect. The Three Officials of Heaven, Earth, and Water offer their protection together. Here, the words “Heaven, Earth, and Water” should be coordinated with the “Dinggang Three Powers Steps,” a stepping method symbolizing Heaven, Earth, and humanity as the Three Powers, while pointing a sword toward the incantation water. This comes from the ritual method transmitted by Yang Yi. Older ritual manuals all say “the Officials of Heaven, Earth, and Water”; Yang Yi’s version is preferable.

Next, hold the sword in the right hand.

The Five Phases move in this sequence: Fire, Wood, Water, Earth, and Metal. I wear a hardened sword and command and restrain ghosts and spirits. The Twenty-Eight Lunar Mansions obey my orders, and the Seven Stars of the Northern Dipper protect the numinous and perfected beings. I travel through the four directions, bringing down a hundred kinds of blessings together.

Next, hold the water □ in the left hand.

The waters of the Yangtze, Yellow, Huai, and Hai rivers are not divine water. The “divine water” referred to here is water that has been blessed with an incantation. The waters of the Yangtze, Yellow, Huai, and Hai rivers are all just ordinary water. Some have changed “divine water” to “ordinary water” because they misread the text. The Five Dragons pour forth water that purifies Heaven and Earth. The Great Emperor drinks it and thereby enjoys a lifespan of ten thousand years. Today I will use it to cleanse away the evil Qi.

Next, hold the sword opposite the water and recite the incantation:

I respectfully summon the Azure Dragon of the East, the guardian dragon of the eastern quarter. With a talisman in its mouth and a precious sword at its side, may it send pure, upright Qi into the water I am using. I also summon the Vermilion Dragon of the South, the White Dragon of the West, the Black Dragon of the North, and the Yellow Dragon of the Center. May they too bear talismans in their mouths and precious swords at their sides, and send their Qi into the water.

This water of mine is no ordinary water; it gathers the Qi of the Five Dragons and the Five Stars. This sword of mine is no ordinary sword; it is a precious blade, tempered nine times until hard and sharp. The Seven Stars stand beside it, and it treads the stations of the Northern Dipper. Riding astride Kui and Gang, stellar positions within the Dipper, it uses the power of Taiyi, a revered Daoist deity, to transform water into ritual water. When purifying water at the ritual altar, use this water to wash away defilement: nothing is purer than water, and nothing more defiled than filth. Use pure water to wash away turbidity and cleanse what is impure. The spell ends with “Swiftly, swiftly, in accordance with the statutes and commands,” a formal injunction ordering the divine powers to act without delay.

The phrase “breaking and sprinkling water” is written this way in the Yang edition. It refers to the direction indicated when the handle of the Northern Dipper points straight ahead. If the altar’s orientation makes this inconvenient, one may instead visualize that direction inwardly.

Next, go to the southwest and recite the “Spell for Purifying Heaven and Earth”:

Within the grotto, mystery and emptiness abide; radiance shines upon the Great Origin. The divine powers of the eight directions display their majesty, enabling me to perform the rites naturally. The numinous-treasure talismanic command is proclaimed throughout the nine heavens. Ganluo Dana, Donggang Taixuan: cut down demons and evils, bind the malevolent spirits, and destroy all ghosts. This spell of the mountain god within is a jade text transmitted by the Celestial Worthy of Primordial Beginning. Reciting it once drives away ghosts and lengthens life. It travels through the Five Sacred Peaks, and the Eight Seas all know it. Cut down demons and evils, bind the malevolent spirits, and destroy all ghosts. This spell of the mountain god within is a jade text transmitted by the Celestial Worthy of Primordial Beginning. Reciting it once drives away ghosts and lengthens life. It travels through the Five Sacred Peaks, and the Eight Seas all know it. The demon kings face east, guarding and serving my true self. Fierce and defiling Qi disperses and is wholly cleansed; Daoist Qi endures forever. Swiftly, swiftly, in accordance with the statutes and commands.

Next, go to the northwest and recite the “Spell for Pacifying the Earth,” a spell for settling the earth deities.

The Celestial Worthy of Primordial Beginning settles and protects the ritual altar, proclaiming throughout the realm of spirits: the true officials who govern mountains and rivers, the land spirits, the local deity on the left, and the grain deity on the right must not act recklessly or cause disturbance. All spirits should turn toward the right path, so that the altar is pure within and without. Each should remain in its appointed place and together guard the dwelling of the Imperial Lord. The Supreme Dao Ancestor has issued an order to seize and arrest wicked demons and spirits. The Dharma-protecting Spirit Kings guard the ritual ground. Take refuge in the Great Dao, and you will long enjoy good fortune and success. Haste, in accordance with the statutes and commands!

Next, proceed to the northeast and recite the Altar-Purification Incantation, the spell for purifying the ritual ground.

I am the Perfected Lord Taiyi of the Cavern. I wear the Qi of the Northern Dipper on my head and step according to the directions of the Four Emblems. I guard the place where the dragon’s power resides. Starting from the Xun direction, I circle in a winding course until I reach Kun. The Gen Palace is the Earth Gate; there I must establish a boundary and prevent the demonic Qi beyond it from lingering. Following the Yu steps, I tread the positions of the Kui and Gang stars. Facing the Qian-Hai direction, I go straight to the Gate of Heaven and pay my respects to the Imperial Lord. Haste, in accordance with the statutes and commands!

Next, proceed to the southeast. Visualize Marshal Tianpeng—the northern divine general who drives away evil and protects the Dharma—appearing above, and recite the incantation. This is the invocation of the original name of the Five Spirit Elders of the Northern Emperor, from the Zhengyi tradition’s Kaoshao method, a ritual for summoning divine generals, investigating and expelling malevolent influences. It forbids demonic Qi from beyond the boundary to linger. Following the Yu steps, I tread the positions of the Kui and Gang stars. Facing the Qian-Hai direction, I go straight to the Gate of Heaven and pay my respects to the Imperial Lord. Haste, in accordance with the statutes and commands!

Next, proceed once more to the southeast. Visualize Marshal Tianpeng appearing above and recite the incantation. This is the invocation of the original name of the Five Spirit Elders of the Northern Emperor, from the Zhengyi tradition’s Kaoshao method for cutting down evil, used to summon divine generals.

Tianpeng, Tianpeng, the slayer-child of the Nine Profound Heavens, the Five Ding commanders…