《神功妙济真君礼文》

The rite is performed according to the prescribed ritual.

I have heard that when one sincerely invites the gods and immortals with ritual respect, what matters most is singleness of heart and mind; when fasting and purification are solemn, blessings are naturally received. Fortunately, the numinous presence of the Great Dao (the Way) dwells in seclusion in our native place, so that the people may receive its shelter and pass this life in peace.

Reverently we praise the True Lord, Metropolitan Immortal and Grand Historian of the Nine Provinces, Emissary of Lofty Illumination, Mysterious Response of the Ultimate Dao, Divine Merit and Wondrous Deliverance (an immortal-perfected venerated in Daoism): In your heart you have comprehended and united the mysterious Dao, and you yourself hold the fundamental principles of Heaven and Earth. You have long been versed in the writings of astronomy and musical pitch, and you deeply understand Primordial Truth and the transformations of Yin-Yang. You drive out demonic evils and sweep away calamities, bringing peace to household and realm; you inscribe Fulu (talismans and registers) and dispense medicine to save lives, so that those near death return to life and what has withered and failed revives. You set aside the bow and break the arrows, having realized the harm of taking life; you can touch stone and turn it to gold, yet you worry that people will thereby forget to return to the root and recover the true. You do not practice illusory arts that delude the world, but always cherish a compassionate heart that rescues all beings. Your De (Virtue/Power) is lofty enough to stand equal with Heaven; your merits are bright and vast, beyond what words can exhaust.

Now So-and-so reverently follows the rites of the immortals, worships with a sincere heart, burns richly fragrant ambergris (a precious incense), and welcomes the immortal carriage borne by cranes. We humbly pray that the True Lord’s divine merit be made manifest and that his holy virtue of transformation and nurture descend at once: treading colored clouds, escorted by vermilion banners, briefly leaving the immortal realm of the Western Hills, riding the clear wind to this humble dwelling, and observing the hearts of all who face the divine and bow in sincere devotion. The assembly takes refuge in the True Lord and, with undivided attention, offers praise and worship.

Together they chant “Jingming Pushi Tianzun” (Celestial Worthy of Pure Brightness and Universal Reality, a title of a deity venerated in Daoism).

With single-hearted devotion I take refuge and pay homage to the Three Treasures—the Heavenly Treasure, the Numinous Treasure, and the Spirit Treasure—and to the Three Pure Ones (Sanqing) of Jade Clarity, Supreme Clarity, and Great Clarity, the three Celestial Worthies venerated in Daoism together with their heavenly realms. From the one Qi (vital energy) of the Primordial Beginning, the myriad things are transformed and brought into being; the three venerable deities respond to the world and manifest within it. They hold brightness stored within, silent and without words, yet they set the four seasons in motion. They disclose phenomenal forms together with emptiness and stillness, and by the Dao (the Way) of Wuwei (non-action) they transform and give birth to the three luminaries—the sun, the moon, and the stars. Homage is paid to the Celestial Worthies of the Three Realms of the Three Pure Ones, of void nothingness and natural spontaneity, in the Golden Portal Palace of the Great Canopy Heaven.

With single-hearted devotion I take refuge and pay homage. The purple-gold palace gates lie remote and profound; the blue-jade halls rise lofty and solemn. They govern the stars of the Seven Governors within the Purple Tenuity Enclosure and preside over the imperial courts of the human world. The three florescences are fair and flourishing, and the five latitudes gather and condense Jing (essence) and Qi—the five latitudes being the five planets of Metal, Wood, Water, Fire, and Earth. They turn the pivot of creative transformation and hold the great authority over life and death. Homage is paid to the Most Venerable of Vast Heaven, the Four Emperors on High of the Golden Portal, in the Golden Portal Palace of the Great Canopy Heaven.

With single-hearted devotion I take refuge and pay homage. His heaven-given nature was mild, harmonious, pure, and generous, and his character was beautiful, good, and complete. He did not seek fame or high station, but lived in seclusion and concealed his talents; he devoted himself to accumulating merit and De (Virtue/Power) and to cultivating mind and nature. He once vowed to bring forth an infant who would assist the people of the world, and later this was indeed fulfilled: an heir of the immortals was born. Supremely sagely and supremely numinous, he showed from childhood a gift of outstanding intelligence. Homage is paid to the Immortal Father, the Immortal Official of the Central Marchmount, and to the Immortal Mother, the Primordial Lady of Auspicious Omens, the Exalted Celestial Worthy of Jade Perfection.

With single-hearted devotion I take refuge and pay homage. The Iron Pillar is the blessed land of Yanzhen, Extending Perfection, and Yulong is the grotto-heaven of Tengsheng, Soaring in Victory—grotto-heavens and blessed lands being the abodes of immortals and perfected beings as they are called in Daoism. Here was an immortal lord of the Eastern Jin, who manifested his numinous presence in the old commandery of Nanchang. A golden phoenix bearing a pearl in its beak brought an auspicious omen, and a red crow that took lodging there revealed a propitious sign. By fine De he taught and transformed the people; in talent and De he stood out, far above the crowd. Homage is paid to the Immortal Lord of the Nine Heavens, the Ancestral Master of the Myriad Methods, the Perfected Lord of Wondrous Salvation, whose divine merit mysteriously answers the Ultimate Dao.

The blessed land of the Western Hills is a carefree realm of the immortals, and the Yanzhen Palace of the Dao and De, under the military governorship, enshrines the Perfected Lord. The Song dynasty bestowed the title “Yulong,” and the legend of slaying demons with the Iron Pillar brought blessings upon Hongdu. The deeds of the Perfected Lord fulfilled the prophecy that “the splendor of things is a treasure of heaven,” and likewise confirmed the saying that “outstanding people arise where the land is numinous.” Intelligent and profoundly wise, he surpassed all others, and to this day the people still receive the favor of his grace.

In careful accordance with what the First Precept of Cultivating Perfection states—“One must not steal in secret or plot harm in concealment, injuring others so as to gain benefit for oneself”—I examine myself with deep sincerity. Across many lifetimes I have violated this precept. Now I worship the Perfected Lord, earnestly begging for compassion, and repent with a sincere heart.

We, your servants, since measureless kalpas past, have plotted in secret and harmed others by insidious means. Now, with sincere hearts, we take refuge, come forward to pay homage to the Perfected Lord (Zhenjun), and pray that we may repent.

With a heart of utmost sincerity I examine myself: I, so-and-so, through many lives and many generations, once violated this precept. Now I worship the Perfected Lord and earnestly beg his compassionate pardon, that I may be permitted to repent.

We, your servants, since measureless kalpas past, have plotted in secret and harmed others by insidious means. Now, with sincere hearts, we take refuge, come forward to pay homage to the Perfected Lord, and pray that we may repent.

With a heart of utmost sincerity we entrust our lives and pay homage: The Perfected Lord left the instruction of the Eight Treasures, and his renown is inscribed and transmitted throughout the Nine Provinces. He teaches the world through loyalty, filial piety, integrity, and prudence, and treats others with generosity, humility, tolerance, and forbearance; by excellent transformative teaching he changes the customs of the age. His mystery is profound and far-reaching, and he left normative words by which to set human relations aright. The Dao (the Way) transcends what is ordinarily called the “Dao.” He is the Immortal Lord of the Nine Heavens, Ancestral Master of the Myriad Methods, the Perfected Lord of the Supreme Dao, Mysterious Response, Divine Merit, and Wondrous Salvation.

The instruction of the Eight Treasures remains to manifest transformative teaching, so that the timid may fix their resolve and the harsh may become sincere and generous. It changes customs and makes human relations honest and kind; from antiquity to the present, all have followed the sage’s instruction. His mystery is profound and far-reaching, beyond compare; the “Dao” of which he speaks transcends the ordinary Dao and is still harder to describe in words. He is upright and radiant, like a brilliant sun hung high in mid-heaven; his grace extends to the four quarters, and all revere him without exception.

According to the second precept of the Xianke (the normative codes of Daoist precepts): “One must not kill living beings in order to satisfy the desires of the mouth and belly.” With a heart of utmost sincerity I examine myself: I, so-and-so, through many lives and many generations, once violated this precept. Now I worship the Perfected Lord and earnestly beg his compassionate pardon, that I may be permitted to repent.

We, your servants, since measureless kalpas past, have committed the offense of slaughter and harmed living beings. Now, with sincere hearts, we take refuge, come forward to pay homage to the Perfected Lord, and pray that we may repent.

With a heart of utmost sincerity we entrust our lives and pay homage: The Perfected Lord sank the talisman into the water and set the marker at the river’s edge. (This refers to the water-related rites and markers described in the scripture.) He rescues the people from the suffering of illness and assists the Supreme Thearch’s De (Virtue/Power) of cherishing life. His transformative teaching leaves no one out, so that the myriad beings are ever as if bathed in a spring breeze. The sick thereby recover, and those who would have died young have their lives prolonged. He is the Immortal Lord of the Nine Heavens, Ancestral Master of the Myriad Methods, the Perfected Lord of the Supreme Dao, Mysterious Response, Divine Merit, and Wondrous Salvation.

Moved by compassion for the common people, long afflicted by illness and suffering, he sank the Fulu (talismans and registers) into the river and set up a marker on its bank. The True Lord assisted in carrying out the Lord on High’s intention to cherish life and rescue all beings, striving to save the people so that they might be spared every kind of calamity. He hoped that every region under heaven would receive teaching and transformation, and that no living being would lose its vitality. May those fated to die young attain long life, may the sick be healed, and may all dwell at peace in the realm of pure stillness and Wuwei (non-action).

Respectfully in accordance with the third precept of the immortals, which says: “One must not, through lust and depravity, corrupt one’s true nature, nor defile or treat with negligence the Lingqi (wondrous Qi, the subtle vital energy of which Daoism speaks).” Calling to mind that, over many lifetimes, I have violated this precept, I now worship the true immortals, earnestly begging their compassionate pardon and repenting of my offenses.

Since incalculable kalpas, we have, through lust, depravity, and defilement, injured the Zhenyuan (the original vital energy of life). Now, with sincere hearts, we take refuge, pay homage to the True Lord, and earnestly beg to repent.

With sincere hearts we devote our lives in worship. In the hall where the true immortals are worshipped, we earnestly beg compassionate pardon and repent of our offenses.

Since incalculable kalpas, we have injured the Zhenyuan through lust, depravity, and defilement. Now, with sincere hearts, we take refuge, pay homage to the True Lord, and earnestly beg to repent.

With sincere hearts we devote our lives in worship. The True Lord once served as county magistrate of Jingyang and governed Jingyang. At that time famine had struck; the people could scarcely sustain their livelihood, and no one knew from where the taxes levied by the court might be raised. The True Lord found ways to obtain funds, setting the people to cultivate gardens and labor diligently; he also buried gold in the soil so that people would discover it while hoeing, then exchange what they obtained for grain to be transported and paid in. He corresponds to the Immortal Lord of the Nine Heavens, the Ancestral Master of the Myriad Methods, and the True Lord of Supreme Dao (the Way), Mysterious Response, Divine Merit, and Wondrous Deliverance—that is, the True Lord worshipped here.

When the True Lord served as county magistrate of Jingyang, he showed solicitude for the people, and the people were glad to support him. A drought having come, he dared not remain at ease, and constantly worried from where the court’s taxes were to be raised. The people’s lives were hard-pressed—where was grain to be found? So he buried gold in the soil for people to discover while hoeing their gardens. Those who obtained the valuables then, according to what they had actually received, voluntarily brought grain to be paid in.

Respectfully in accordance with the fourth precept of the immortals, which says: “One must not destroy what others have already accomplished, nor estrange friends or separate kin.” Calling to mind that, over many lifetimes, I have violated this precept, I now worship the true immortals, earnestly begging their compassionate pardon and repenting of my offenses.

Since incalculable kalpas, we have destroyed the accomplishments of others and have also estranged kin and friends. Now, with sincere hearts, we take refuge, pay homage to the True Lord, and earnestly beg to repent.

With sincere hearts we devote our lives in worship. The True Lord resigned his office in the Red Counties (the official administration of the human world) and went to Danyang to seek traces of the immortals. Rejecting the disturbance that fame and profit bring upon people, he transmitted the arts of the Dao in order to relieve the world. He took Chenmu (a female immortal of legend) as his teacher and, to express his sincerity, prepared brocade silk; he also instructed worthy and enlightened rulers, raising altars to transmit ritual methods. He corresponds to the Immortal Lord of the Nine Heavens, the Ancestral Master of the Myriad Methods, and the True Lord of Supreme Dao, Mysterious Response, Divine Merit, and Wondrous Deliverance.

After resigning his office in the Red County (Chixian, the human world), he went to Danyang to seek out traces of the Dao (the Way). He detested the way fame and profit disturb the human heart, and he transmitted the arts of the Dao in order to bring relief to the people of the world. Later he took Chenmu, the female immortal who transmits the methods of the Dao, as his teacher, offering brocade and silk to express his sincerity; he also instructed the enlightened king and built an altar on which to transmit the ritual arts. For this he came to be venerated as the “Harmonious Immortal Lord of the Nine Heavens, Ancestral Master of the Myriad Methods, True Lord of the Supreme Dao’s Mysterious Response, Divine Merit, and Wondrous Salvation.”

Having resigned his office and withdrawn from government service, he therefore transmitted the methods of the Dao to relieve the common people. He took Chenmu as his teacher and expressed his sincerity with brocade and silk; he transmitted the methods to the enlightened king and left beforehand a record of that transmission. He handed down the Golden Elixir (jindan) and its wondrous formulas, bronze talismans and iron covenants, and efficacious talismanic script. The Da’a ritual sword, a Daoist ritual implement three chi in length, was likewise transmitted by him in person. He vowed to cut down demons and malign spirits so that not one would escape.

In careful accordance with the fifth precept of the immortal code: one must not slander the worthy and the good, nor display one’s own talent or boast of oneself. Reflecting that through many lifetimes I have violated this precept, I now worship the True Lord (zhenjun), beseeching compassion and repenting with a sincere heart.

From measureless kalpas past, we have displayed our talents and boasted of ourselves, and we have also slandered the worthy and the good. Now, taking refuge with sincere hearts, we pay homage to the True Lord and beg to repent.

With sincere hearts we entrust our lives in worship: the True Lord holds high rank as Grand Astrologer and stands foremost among the chief immortals. Everyone says that this was obtained by accumulating three thousand good deeds; yet who knows that he cultivated for seven hundred years? The Jade Emperor (Yudi) should therefore promote him and admit him through the Golden Gate, so that he may secretly preside over the vital pivot and assist Heaven and Earth in transforming and nurturing the myriad beings. He is venerated as the “Harmonious Immortal Lord of the Nine Heavens, Ancestral Master of the Myriad Methods, True Lord of the Supreme Dao’s Mysterious Response, Divine Merit, and Wondrous Salvation.”

He cultivated the wondrous Dao for more than seven hundred years, and his entire household ascended, dwelling and all, into the Three Heavens (the celestial realms of which Daoism speaks). The Great Jade Emperor issued a decree conferring on him the office of Chief of the Immortals, and at the Golden Portal proclaimed a further grace, appointing him concurrently as Grand Envoy. Receiving a secret command, he sets the vital pivot in motion and exercises its authority, turning Yin-Yang and impelling the generative transformation of Heaven and Earth. He protects families and secures the state; his benefits are without end, and even grasses, trees, and insects receive his grace and flourish.

In careful accordance with the sixth precept of the immortal code: one must not drink to excess, nor eat meat in violation of the prohibition. Reflecting that through many lifetimes I have violated this precept, I now worship the True Lord, beseeching compassion and repenting with a sincere heart.

From measureless kalpas past, we have often violated the precepts by drinking wine and eating meat. Now, taking refuge with sincere hearts, we pay homage to the True Lord and beg to repent.

With wholehearted devotion we take refuge and pay homage: the Perfected Lord’s (Zhenjun) divine merit is unfathomably profound, and his teaching and transformation are vast without bound. He cut paper into an ox to drive out the demons of the waters, and turned charcoal into a woman in order to test the disciples of his school. He summoned a dragon to carry boats across Jinling, and captured a flood-dragon, nailing it to a cliff face with iron spikes. We respectfully pay homage to the Immortal Lord of the Nine Heavens, the Ancestral Master of the Myriad Methods, the Perfected Lord of the Utmost Dao (the Way), Mysterious Response, Divine Merit, and Marvelous Salvation.

The Perfected Lord’s vast numinous powers are beyond compare, and his transformations are endless and inexhaustible. He turned charcoal into a woman to test his disciples, and cut paper into an ox to expel the demons in the water. He nailed the flood-dragon to a stone cliff with iron spikes, and summoned a dragon to bear the boats across Jinling. The boatmen, astonished at meeting with these things, thereby attained long life, and Purple Empyrean Peak flourished all the more because of them.

We reverently follow the seventh of the immortal precepts, which says: “One must not be insatiably greedy, amassing wealth yet refusing to give it away.” Reflecting that, through many lifetimes, we have violated this precept, we now pay homage to the Perfected Lord, earnestly begging his compassionate pardon and repenting our faults.

We, your servants, from incalculable kalpas past, have incurred censure for stinginess and for refusing to bestow kindness. Now, with sincere hearts, we take refuge and come in audience before the Perfected Lord, praying to repent.

With wholehearted devotion we take refuge and pay homage: the Perfected Lord’s virtue (De) is constant and unchanging, while his wondrous functioning can adapt to circumstances. He cast an iron pillar to suppress demons and evil, and carried a golden lamp back to its owner. The cypress droops its leaves; the pine lies across the breached embankment. The Seven Jing (sacred precincts) have been preserved, and the eight quarters of the world long enjoy his protection. We respectfully pay homage to the Immortal Lord of the Nine Heavens, the Ancestral Master of the Myriad Methods, the Perfected Lord of the Utmost Dao, Mysterious Response, Divine Merit, and Marvelous Salvation.

The Perfected Lord’s virtue is limpid and constant, like water; when he displays his wondrous functioning, he accords with the moment, swift as the wind. He carried the golden lamp back to its owner, thereby making peace and well-being plain, and cast iron nails to pin the flood-dragon, so as to remove calamity. The pine that presses upon the breached dike can still be seen today; the cypress, its leaves hanging downward, stands upright in the courtyard. At Xiuchuan he established the Seven Jing, bringing that place to peace, and causing officials to rise in distinction and the people to flourish all the more.

Respectfully following the eighth precept of the Immortal Regulations (Daoist precepts), which states: “One must not associate with people who are unworthy and lacking in goodness, nor dwell in filthy and disorderly places.” Reflecting on myself, I realize that through many lifetimes I have violated this precept. Now I worship the True Immortal and earnestly beg for compassionate pardon, repenting my faults.

Since immeasurable kalpas, our dwellings have been unclean, and we have associated with unworthy people. Now, with sincere hearts, we take refuge and come to pay homage to the Perfected Lord, earnestly begging to repent.

Wholeheartedly devoting our lives, we bow in worship: The Perfected Lord once refined elixir medicines through sacrificial rites on Mount Mufu, and tempered his precious sword on Mount Mei. Confronted with a giant serpent wreaking havoc, its poisonous vapors surging to the heavens, the Perfected Lord pitied the people. Seeing them harmed and with nowhere to shelter, he directed soldiers and officers to search out its lair, summoned thunder, and deployed fire and wind to attack the serpent demon. We worship the Immortal Lord of the Nine Heavens, Patriarch of the Myriad Methods, Perfected Lord of the Supreme Dao (the Way), of Mysterious Response, Divine Merit, and Wondrous Salvation.

The Perfected Lord refined elixir medicines through sacrificial rites on Mount Mufu in order to repay the grace of the Celestial Emperor, and tempered his precious sword on Mount Mei, rescuing the people from the suffering of having nowhere to shelter. He directed soldiers and officers to search the serpent demon’s lair, summoned thunder, and deployed fire and wind to subdue it. We worship the Immortal Lord of the Nine Heavens, Patriarch of the Myriad Methods, Perfected Lord of the Supreme Dao, of Mysterious Response, Divine Merit, and Wondrous Salvation.

The Perfected Lord refined elixir medicines through sacrificial rites on Mount Mufu to repay the Celestial Emperor’s grace, and on Mount Mei tempered his precious sword and honed its edge. The giant serpent spewed poisonous vapors straight into the clouds, while the people cried out for rescue, their voices shaking the earth. The Perfected Lord summoned thunder, drove the serpent demon from its lair, and directed soldiers and officers to wipe out its traces. To this day the serpent demon’s bones still lie heaped into an islet—all so that poisonous harm might be removed from the people.

Respectfully following the ninth precept of the Immortal Regulations, which states: “One must not be disloyal or unfilial, nor unrighteous or unbenevolent.” Reflecting on myself, I realize that through many lifetimes I have violated this precept. Now I worship the Perfected Lord and earnestly beg for compassionate pardon, repenting my faults.

Since immeasurable kalpas, we have been disloyal and unfilial, turning our backs on sovereign and kin. Now, with sincere hearts, we take refuge and come to pay homage to the Perfected Lord, earnestly begging to repent.

Wholeheartedly devoting our lives, we bow in worship: At that time, in a year of drought, the True Immortal pitied the people, causing clouds to fly in from Nanpu and rain to fall upon the Western Hills, so that the five grains might yield an abundant harvest.

With a single heart we take refuge and bow in worship. Just as years of drought had followed one upon another, the immortal took pity on the people. He summoned cloud-Qi (vital energy) from Nanpu, so that sweet rain fell at once upon the Western Mountains. Thus the five grains were gathered in abundance and stored in the granaries, and the people of the world all rejoiced. Wind and rain came in their proper seasons, the harvest was plentiful, every household had ample clothing and food, and every person lived in sufficiency. We respectfully salute the Immortal Lord of the Nine Heavens, the Ancestral Teacher of the Myriad Methods, the True Lord of Mysterious Response to the Ultimate Dao (the Way), of Divine Merit and Wondrous Deliverance.

Although floods, droughts, and years of famine may seem fixed by fate, the great immortal has often cherished the people of his native land. No sooner did he hear them pray silently in their hearts and offer a single censer of incense than he at once sent down heavy rain lasting three days. The grain of the year then ripened in full, and the people all rejoiced. After eating their fill they beat drums and danced, enjoying an age of great peace. Who would not sing the praises of the True Sage’s grace?

Respectfully following the tenth precept of the Immortal Gate, which states, “One must not speak lightly or in jest, nor let one’s conduct depart from the correct Dao,” I reflect that, across many lifetimes, I have violated this precept. I now worship the True Lord, seeking forgiveness and repentance.

Since measureless kalpas, our speech has been careless and disrespectful, and our conduct has been improper. Now, with sincere hearts, we take refuge, pay court to the True Lord, and seek to repent.

With a single heart we take refuge and bow in worship: the advanced disciples of the Immortal Gate, the kindred of the True Immortals, and the gods of the illustrious lineage; Preceptress Chenmu (a female immortal, traditionally the teacher of Lord Lan) and the Supreme Sage Lord Lan; the True Governors of the three palaces of the Sun, the Moon, and the Dipper; the Numinous Officers of wind, thunder, and lightning; the immortals of the Blessed Land of Yanzhen and the sovereigns of the Grotto-Heaven of Dashi; the Jade Maidens who bear swords and seals, and the Golden Lads who attend on either side. Some go before holding tallies and credentials to lead the way; others follow, driving the carriages. Jade pendants chime, and the ranks advance in measured step; banners gleam, arrayed in the sky. May all the immortals each give rise to a joyful heart and together bestow the power of protection, so that majestic virtue may increase everywhere, and all may together realize Xiyi (the profound stillness of the Dao, a realm beyond words), delivering every sentient being so that each may attain the unsurpassed Great Dao.

We raise high the names of the Numinous Treasure Heavenly Worthies of the Ten Directions.

I sincerely prostrate myself and take refuge in the supreme Dao (the Way), and I take refuge in the Great Compassionate Worthy on Jade Capital Mountain. I now bow before the True Immortals, humbly begging to repent the boundless faults created by the karma of the body.

I sincerely prostrate myself and take refuge in the orthodox teachings and the thirty-six scriptures (Jing) of the Great Vehicle. I now bow before the True Lords, humbly begging to repent the boundless faults created by the karma of speech.

I sincerely prostrate myself and take refuge in teachers and elders, companions on the Dao, and the great immortals of the ten directions who have attained the Dao. I now bow before the True Lords, humbly begging to repent the boundless faults created by the karma of the mind.

After taking refuge in the Three Treasures—the Dao, the Jing, and the teachers revered in Daoism—I have fully paid homage to the True Lords. Now I wish, together with all living beings, to realize the supreme Dao, clear and still, profound and far-reaching.

With utmost sincerity I make this vow:

May my eyes ever behold the holy True Ones of the Three Realms, and may I bow before the True Lords, humbly begging to repent the boundless faults created by the karma of the mind. After taking refuge in the Three Treasures, I have fully paid homage to the True Lords. Now I wish, together with all living beings, to realize the supreme Dao, clear and still, profound and far-reaching.

With utmost sincerity I make this vow:

May my eyes ever behold the holy True Ones of the Three Realms, my ears ever hear the wondrous sound of the teachings, and my nose ever smell the fragrance of the Dao and of De (Virtue/Power). May my mouth not crave pungent or cloying flavors, may my body diligently cultivate the orthodox Dao, and may my mind no longer cling to delusive thoughts and attachments. I now make this vow before the Great Immortals, hoping that one day I may attain the sacred fruit.

After making the vow, I dedicate my life in worship to the supreme Three Treasures who realize the True. The preceding rite of praising the True Lords has been brought to perfect completion. Through repeated bathing and incense purification, I have done all I can to express a heart of reverence and solemn dignity. Each time I gaze up and bow in worship, I hope to receive the gods’ sympathetic response and protection. May offenses disperse and merit and virtue come to fullness; may wholesome thoughts increase and unwholesome thoughts be rooted out.

Now the rite of scripture recitation is about to end, and the golden chime ceases to sound. The luan carriage of the True Lords—the chariot in which the immortals ride—gradually returns to the Jade Capital, and the crane carriage will also return to the Golden Portal, the celestial palace. With undivided heart I reverently see them off, chanting nine hymns whose song seems to rise high into the clouds. Bowing once more, I offer these words: may this reverence endure for hundreds of millions of years, and may I follow the bright and orthodox Dao, prostrating myself and taking refuge in the limitless supreme Dao.

Dedication of the scripture recitation: May the merit of reciting the scriptures and paying homage be transferred to all living beings.