《靈寶無量度人上經大法》Vol. 47

Lamps Outside the Altar

A total of 159 lamps are lit outside the altar. The Tai Sui lamp, the annual cycle lamp, the natal lamp, the life-cycle lamp, and the large and small tomb lamps should all be placed according to the patron’s birth year and zodiac sign. The natal and life-cycle lamps rotate according to the Twelve Earthly Branches; the large and small tomb lamps are determined using the Five Surnames and their associated tones. Lamps for the Ten Directions, Nine Palaces, Twenty-Eight Lunar Mansions, and Five Sacred Mountains are each set in their corresponding directions. According to this method, the lamps for the Seven Ancestors and the Nine Hells should be set in the center of the courtyard. If there is concern that they might obstruct the ritual, the Seven Ancestors lamp may be placed to the southwest and the Nine Hells lamp in the direction of the Ghost Gate.

Setting Up the Altar Enclosure

When performing a Yellow Register Zhai ritual, the altar enclosure—that is, the altar and the ground around it—should be arranged to emulate the celestial patterns and the terrain, with the stars laid out around it, and coordinated with ritual steps such as flying through the void, pacing the void, circling the celestial network, and treading the celestial constellations. These are Daoist ritual walking patterns performed according to specific directions and rhythms. The enclosure may be set up outdoors beneath the sun, moon, and stars, or inside a building; it may be built in advance or erected temporarily in a private residence. In every case, it must conform to the prescribed dimensions and rules, without error.

For this reason, masters throughout the generations have all treated altar design as important. Master Guangcheng said, “The rules for a Zhai altar must never be violated. Its construction must be carefully examined, and both the felling of timber and the building up of earth must follow the proper method. People nowadays often think an outdoor altar is more suitable, yet they do not understand that, if sincerity can establish communion, the Nine Heavens are not far away; if one’s mind and intent cannot connect, even a single step can seem as distant as the edge of the sky. When one is utterly sincere, moves the true sages, and brings thought and intent into accord with the spirits, how could a roof stand in the way?”

Once the altar grounds have been ritually sealed, one must not walk backward inside the enclosure or rush back and forth, lest one lose a composed and dignified bearing. When conduct becomes disorderly, reverence and devotion are also impaired. This is why Confucian teaching calls for neat dress and proper bearing, and why sacrifices are not performed when one’s demeanor is unseemly. This should be carefully considered before performing a Zhai ritual or presenting offerings.

The altar’s dimensions are as follows: the outer level is three zhang and six chi wide and three chi and six cun high (another rule gives a width of fifty chi); the middle level is two zhang and four chi wide and two chi and four cun high (another rule gives a width of three zhang and six chi); the inner level is one zhang and two chi wide and three chi high (another rule gives a width of one zhang and eight chi). The altar may be built of fine bricks or patterned stone, assembled temporarily from timber, or made of rammed earth. Whichever method is used, it should conform to the prescribed rules so that petitions may be presented in a solemn manner. The altar may be set in an open, brightly lit outdoor space to express sincerity; or…

When constructing the ritual platform, an “Heavenly Treasure Terrace” should be set up, modeled on the arrangement of the Upper Realm. This is the first thing to do when conducting purification rites and performing the ritual procession.

Images of the Three Venerable Ones, the Three Pure Ones (Sanqing), should be arranged on the platform, as though they were presiding over an assembly at the Jade Capital of the Mysterious Metropolis. Four tiers of railings should be built above and below the platform, together with features such as Heaven’s Gate, Earth’s Portal, and flying bridges, all finely crafted. The railing posts should be shaped like auspicious lotuses. Their number may be eighty-one, seventy-two, sixty-four, or forty-nine, depending on the size of the platform. The area beneath the platform may be paved with bricks, and the ground around it should extend eight chi beyond its outer edge. The posts should be placed according to the rules for the platform and secured with blue and red cords to prevent them from falling.

The platform should have only four entrances: east, south, west, and north. All other openings should be closed off with railings. Railings should also be installed beyond the three tiers of steps, as prescribed. Red posts should be made tall and black posts short. Lamps should be placed at the central gate and at the twelve gates; these are not included in the number of lamps mentioned earlier. The lamp positions are only approximate, and the number of lamps may be adjusted to suit one’s means. Alternatively, lamps may be lit according to the method described in the Brief Text on the Ceremonial Regulations for Lighting Lamps.

Lamp light can shine across the heavens, extend brightness, and dispel darkness. It reaches downward to the Nine Hells and upward to illuminate the boundless Hall of Blessing. Among all forms of merit, this is regarded as the supreme method. Various fragrant oils may also be used, or mixed with orchid balm. Lamps shaped like luan birds and paired mandarin ducks can be arranged to create a display of flames like a thousand cups and a thousand lights. Lamp ornaments may be gathered into blossoms and layered like flower calyxes, or fashioned into unusual shapes such as phoenix feathers and whale scales, creating a brilliant, radiant scene. A moon may also be painted to one side, modeled on the frost-white hare; the sun may be depicted in the distance, imitating the golden crow’s wings. Lamps may also be shaped like the Southern Dipper’s Winnowing Basket or the Northern Dipper, adorned with seal-script characters or images of divine beings. Though the arrangement may be varied and richly colored, all ritual furnishings must still conform to the prescribed rules. Those who cultivate the Dao and accumulate blessings may follow these methods.

The outer altar should have eight tall posts and eight gate plaques, along with ritual items such as felt mats and cushions. These should be placed at the outer altar, where those performing the rites stand in rows on either side.

The middle altar should have eight tall posts, twelve short posts, and four gate plaques, along with felt mats, cushions, and other ritual items.

The inner altar should have eighteen tall posts, ten short posts, and ten gate plaques, together with cushions and other items. Ten-sided altar tables and scripture tables should be placed on the platform, along with the seat of the Heavenly Treasure, the Void Emperor. Chimes, the ritual announcer, texts for confession and repentance, seals, swords, and attendants such as ritual youths should be assigned to the upper and lower altar positions as prescribed. No one else may ascend the altar. Five-colored banners, flowers, and lamps should all be arranged according to the ritual regulations.

Seal-Script Inscriptions for the Altar Plaques

The plaques at the eight gates of the outer altar should bear these inscriptions:

Qian Palace: Qi of Brahma’s Pervasion (Qian Palace denotes the northwest; the inscription identifies the Qi associated with that direction).

Kan Palace: Qi of the Dark Cavern.

(Written in black on a red tablet and placed at the Zi position in the due north.)

The Gen Palace (northeast): the Qi of Brahma’s Origin.

(Written in yellow on a black tablet and placed at the Yin position in the northeast.)

The Zhen Palace (east): the Qi of the Grotto’s Azure.

(Written in blue on a yellow tablet and placed at the Mao position in the due east.)

The Xun Palace (southeast): the Qi of Brahma’s Conduct.

(Written in yellow on a black tablet and placed at the Xun position in the southeast.)

The Li Palace (south): the Qi of the Grotto’s Yang.

(Written in vermilion on a white tablet and placed at the Wu position in the due south.)

The Kun Palace (southwest): the Qi of Brahma’s Yin.

(Written in yellow on a black tablet and placed at the Kun position in the southwest.)

The Dui Palace (west): the Qi of Lesser Yin.

(Written in white on a blue-green tablet and placed at the You position in the due west.)

The four gate tablets of the central altar:

The Sun Gate, written in yellow on a blue-green tablet and placed at the Yin position;

the Moon Gate, written in yellow on a white tablet and placed at the Shen position;

the Heaven Gate, written in blue on a black tablet and placed at the Hai position;

the Earth Portal, written in yellow on a red tablet and placed at the Si position.

The ten gate tablets of the inner altar:

The Gate of Beginning Yang and Living Qi in the southeast, written in white on a yellow tablet and placed at the Chen position;

the Gate of the Nine-Spirited August Perfected below, written in yellow on a blue-green tablet and placed at the Si position;

the Gate of the Grotto’s Yang and Great Radiance in the south, written in yellow on a red tablet and placed at the Wu position;

the Gate of Primordial Yellow and High Dawn in the southwest, written in white on a yellow tablet and placed at the Shen position;

the Gate of Yin-Pervading Golden Towers in the west, written in black on a white tablet and placed at the You position;

the Gate of the Nine Immortals’ Brahma Conduct in the northwest, written in white on a yellow tablet and placed at the Xu position;

the Great Luo Gate of Flying Brahma above, written in blue on a white tablet and placed at the Hai position;

the Gate of Yin’s Birth and Vast numinous power in the north, written in blue on a black tablet and placed at the Zi position;

the Gate of Numinous Passage, Forbidden and Supreme in the northeast, written in white on a yellow tablet and placed at the Yin position;

the Gate of Azure Florescence and Primordial Yang in the east, written in vermilion on a blue-green tablet and placed at the Mao position.

Here, “tablet” refers to a signboard bearing a name or symbol. Zi, Chou, Yin, Mao, and so on are the Twelve Earthly Branches, used to indicate directions. This passage lists the names of the Qi and gates established at each altar direction, along with the colors of the writing and tablets.

The Talisman of the Feathered Canopy and Jade Wheel (a talisman symbolizing a feather-adorned canopy and a wheel of fine jade):

Formed by blending the primordial ancestral Qi of the dark origin, ten [the original text has “▲” here, and the character is damaged]; the feathered canopy condenses into form and serves as the foundation for the return of the numinous.

The Talisman of the Vermilion Carriage and Green Palanquin (a talisman symbolizing a vermilion-colored carriage and a green palanquin):

Adorned with precious objects resembling crimson fruit, its radiance illumines Jing and Qi. Raise the carriage and palanquin, lay them out according to the written talismanic command, and let their colors shine upon one another as they travel with the wind.

The Talisman of the Vermilion Phoenix:

The Vermilion Phoenix rides upon the carriage pole to dispel impurity and manifest authority. The Four Spirits dance in flight, making the ornate shoulder-borne palanquin tremble and settle.

The names listed here are those of talismans that protect the ritual altar, together with the sacred beings associated with them. They include the Dark Dragon, the Nine-Colored Section Talisman, the Tenfold Spirit Banner, the Nine Phoenixes, the Eight Luan Birds, the Five-Colored Lions, the White Cranes of Ninefold Radiance, and the Azure Dragon, White Tiger, Vermilion Bird, and Dark Warrior.

The talisman texts describe how these beings appear and what they do: some radiate precious light, fly, and sing; others guard the four directions, subdue demonic spirits, and protect the altar space. The Azure Dragon, White Tiger, Vermilion Bird, and Dark Warrior serve as attendants, guardians, and protectors, while the Five-Colored Lions crush evil forces with their fierce power. The scripture also says that Dao Qi—the primordial energy in Daoism—takes the form of divine beasts and numinous birds. They circle the Great Void, protecting practitioners and the Daoist altar.

To make and use these talismans, one must form the Yuqing hand seal, one of the Daoist ritual gestures, gather blue, yellow, and white Qi, and blow the Qi into talismanic form. Whenever an altar is established, these talismans must be placed around its steps in the ten directions to protect the ritual space.

The Taixuan Metropolitan Department is established at the first position on the east side of the ritual altar.

The Taixuan Department oversees Zhaijiao (Daoist purification rituals such as fasting and prayer), and all affairs of the Yellow Register Great Fast (a large-scale ritual fast for delivering the dead) fall under its jurisdiction. Here are installed the divine seats of the Mystic Master, the Celestial Master (Tianshi), the Dharma Master of the Northern Emperor, and the High Minister of Taixuan, as well as the seat of the High Minister of Jade Clarity; tents are pitched, and sacred images, offering tables, and offerings are arranged and presented according to ritual regulations.

The Tianzhu Institute is established at the first position on the west side of the ritual altar.

The Tianzhu Institute oversees memorials and petitions. In the Yellow Register Great Fast, the submission of memorials and the issuance of documents all fall under its jurisdiction. Here are installed the divine seats of the Two Masters, the High Minister of Tianzhu, the High Minister of the Heavenly Mechanism, and the Commissioner of the Tianzhu Institute; tents are pitched, and sacred images, offering tables, and offerings are arranged and presented according to ritual regulations.

The Office of Examination and Assessment is established at the second position on the east side of the ritual altar.

The Office of Examination and Assessment oversees the recording of merits and faults within the ritual altar and the determination of good and evil. Here are installed the divine seats of the Three Officials, the Five Emperors, the Nine Bureaus, the Four Offices, and the Recording Officers; tents are pitched, and sacred images, offering tables, and offerings are arranged and presented according to ritual regulations.

The Bureau of Refinement and Deliverance is established at the second position on the west side of the ritual altar.

The Bureau of Refinement and Deliverance oversees the refining and delivering of deceased souls, enabling the dead in the dark realms to be promoted, and is also responsible for refining and transforming the corpse. Here the divine seats of the Bureau of Refinement and Deliverance and the Perfected Spirits are arranged, and offerings are presented according to ritual regulations.

The Hall of Deliverance from Suffering is established at the third position on the east side of the ritual altar.

The Hall of Deliverance from Suffering oversees the summoning of all spirits in the underworld and their rescue from the suffering of sin. Within the hall are installed the divine seats of the Celestial Worthy of Deliverance from Suffering, the Great Emperor of the Northern Yin, the Ten Kings, and the Lords of the Underworld, and offerings are presented according to ritual regulations.

The Huazhi Office is established at the third position on the west side of the ritual altar.

The Huazhi Office oversees proclaiming covenants, expounding the Dharma, leading the assembled multitude, and transforming and educating the people; the ritual of practicing the Dao, from beginning to end, is presided over by this office. Here a high seat is installed, with ranks arranged in order on both sides, and the corresponding divine seats are placed.

The Divine Tiger Hall is established at the fourth position on the east side of the ritual altar.

The Divine Tiger Hall oversees the issuance of talismanic commands and the summoning of deceased souls. Within the hall are installed the divine seats of the Divine Tiger generals and officers; tents are pitched and offerings are presented according to ritual regulations. This hall is normally sealed off and restricted; no one except the personnel responsible for summoning may enter. When the fast official (the Daoist priest presiding over the ritual fast) offers incense, the incense burner should be placed outside the curtain.

The Sheling Bureau is established at the fourth position on the west side of the ritual altar.

The Sheling Bureau oversees transmitting commands for covenants and summons, guarding the ritual altar, and guiding deceased souls. Within the hall are installed the divine seats of the local district Sheling, the Director of Destinies, and other deities, as well as divine generals and officer-soldiers.

The Hall of Receiving Deliverance is established at the fifth position on the east side of the ritual altar.

The Hall of Receiving Deliverance installs the true images and divine seats of the deceased souls recommended for deliverance and of their ancestors.

The Hall of Universal Deliverance is established at the fifth position on the west side of the ritual altar.

In the Hall of Universal Salvation, memorial tablets are set up for the six realms, the four forms of birth, the nine regions, and the ten kinds of wandering spirits.

Chapter on Establishing the Altar Halls and Their Ranks

The Celestial Worthy said: When establishing an altar, first set up the twelve halls and their ranks, then summon the high immortals. Use banners and standards to invite the perfected spirits, and submit memorials in separate sections. The twelve halls are the Hall of Azure Radiance, the Hall of the Divine Tiger, the Hall of Investigation and Discipline, the Hall of Focused Reflection, the Hall of Underworld Officials, the Hall of Life Inspection, the Office for Cleansing Defilements, the Bureau for Receiving Refinement, the Yellow Register Court, the Bureau for Receiving Birth, the Metropolitan Office of the Five Paths, and the Office for Transmitting Memorials. Each has its corresponding officials and generals, titles, and procedures for carrying out their duties. All should be conducted in accordance with the ritual regulations. The merit of establishing an altar is great, so one must devote oneself to it with sincerity and reverence.

Sacred Images of the Hall of Azure Radiance

The sacred figures enshrined here include the Greatly Compassionate One Who Hears Cries and Responds to Their Appeal, the Supreme One Who Rescues from Suffering, in the Eastern Pole Palace; the Celestial Worthy Who Frees Sinners from the Nine Abysses; the Celestial Worthy Who Rescues from Suffering in the Ten Directions; and the Greatly Compassionate and Merciful Perfected Ones Who Rescue from Suffering and Who Possess Great Wisdom.

The Celestial Worthy said: Enshrine the Diagram of the Empty Song of the Blue Heavens in the hall. Burn incense each day and chant the Hymn of the Azure Radiance’s Rescue from Suffering. Perform the rites and pay homage three times a day, in the morning, at midday, and in the evening. At the beginning of the purification ritual, first present the Memorial for Communicating with Heaven and Rescuing from Suffering, informing the Celestial Worthy: May the Celestial Worthy, in compassion, hear our appeal, respond at once upon hearing our cries, descend to the mysterious altar, and carry out the work of salvation.

Three Hymns of the Azure Radiance’s Rescue from Suffering

Morning Rite

The Celestial Worthy sends forth a vow of great compassion, rescuing those who suffer everywhere and guiding living beings to form wholesome causes. The Five Sacred Peaks and the Four Offices all carry out his commands; even the Northern Office of Fengdu suspends its punishments. Once the true talisman is issued, all beings receive pardon. A celestial youth conveys the decree, rescuing those who suffer punishment. The Celestial Worthy of Primordial Beginning manifests a wondrous and true form, saving people without limit; through this, the Dao’s methods are fulfilled.

Midday Rite

The Celestial Worthy vows to save living beings, proclaiming the teachings with solemnity as he sits upright within the jeweled grove. The nine-headed lion appears in an auspicious sign. A single ray of wisdom shines forth, and the dark regions are suddenly illuminated. The mountains of blades and trees of swords are all destroyed; calamities of fire and wind, and punishments of thunder, all cease. The Celestial Worthy comes to save beings with immeasurable compassion, and those in the prisons of Fengdu gain the chance to behold him and hear of him.

Evening Rite

Through the power of wisdom, the Celestial Worthy aids all sentient beings. Hearing their cries, he comes to rescue them from suffering, breaks open the iron city, and extends his saving aid…

As they carry out their vows to save beings, their radiance shines everywhere, reaching even the gates of darkness. Wherever the wind of wisdom blows, the scorching fumes disperse; wherever the Dharma rain falls, withered things spring back to life. With boundless compassion, they save departed souls throughout the world, so that all may behold the Compassionate Venerable One.

Sacred Ranks of the Divine Tiger Hall (the sacred ranks enshrined in the Divine Tiger Hall; see The Divine Tiger or “The Section on Pursuit and Summoning”)

Sacred Ranks of the Hall of Discipline

Venerable Celestial Worthy Jing, Great Master of the Mysterious Center

Great Sage of the Three Heavens, Celestial Master of the Great Dharma of the Celestial Capital

The Three Masters of Lingbao Scriptures, Registers, and Salvation (the three venerable masters responsible for transmitting Lingbao scriptures, registers, and methods of salvation)

First-Rank Heavenly Official of the Upper Origin, Bestower of Blessings

Second-Rank Earth Official of the Middle Origin, Remitter of Sins

Third-Rank Water Official of the Lower Origin, Reliever of Adversity

Perfected Lord of the Nine Heavens, Inspector and Envoy, Responding to the Origin and Protecting Fortune

The Emperor says: When establishing a Zhaijiao, a Daoist ritual for blessing, averting calamity, or delivering the departed, one should first submit a memorial of invocation to the Mysterious Realm and ascend the altar to perform the rites. After completing the supplementary duties and paying respects, one should also confess one’s faults to the divine inspectors and seek pardon in advance from the venerable masters, lest one be examined and punished by the authorities of the netherworld. At the close of the purification retreat, one should submit a memorial of gratitude, a document recording the supplementary duties, and a list of the scriptures read, including their titles and the names of those who read them. After apologizing to the Three Officials—the Heavenly, Earthly, and Water Officials—and paying them respect, one should once more give thanks for the kindness of the Five Masters, the five venerable masters honored in Daoist ritual.

Rite for Inviting the Three Masters

Inviting the Scripture Master

The wondrous scriptures recorded on golden slips and the precious proclamations kept in jade caskets have been handed down to later students. We should therefore honor and revere the true master. Bound by a vow sealed with blue silk and a golden clasp, we strive diligently in practice, seeking the subtle intent within the flowered scrolls and cloud satchels. Now, as we perform this Zhaijiao, we first invite the Scripture Master and look up in hope that the true master will compassionately descend to the ritual altar. We tremble in awe and offer our utmost reverence.

Inviting the Register Master

Scriptures and registers were cast in the mold of gold and their chapters bound with fine jade. These are secret books kept by the High Sages, recording the hidden names of the heavens. In the accumulation of merit, no good deed, however small, is overlooked; advancement in rank and attainment of the realm of the perfected endure through the passage of kalpas. Now, as we perform this Zhaijiao, we should invite the Register Master and look up in hope that the true master will compassionately descend to the ritual altar. We bow our heads in humble reverence and entreat the master.

Inviting the Master of Salvation

The study and reception of scriptures and registers depend in truth on the Patriarch; escape from the dust of the world and attainment of the realm of the perfected depend on the master of the teachings. Thinking of later students, how could we dare forget to establish goodness and cultivate the Way? Even those who have once lost their direction may thereby understand where their practice leads. The netherworld and the human realm alike follow this Way, handed down in an unbroken line from ancient times to the present. Now that the solemn rites have been set forth, we should invite the Master of Salvation and look up in hope that the true master will compassionately descend to the ritual altar. We tremble in awe and plead with earnest supplication.

Hall of Focused Contemplation (also called the “Hall of Preserving the True”)

Celestial Worthy Golden Perfected One, Expounder of the Teachings; Divine Officer of the Direct Seal, deity who oversees the ritual seal.

The Sword-Bearing Attendant and the Ritual-Bearing Divine Officer are responsible for carrying the ritual sword and handling ritual matters. The Supervising Envoy oversees the proceedings at the altar, while the Presiding Senior Ritual Master leads the ceremony. Other ritual masters serve as the chief lecturer, the supervisor of the purification rite, and attendants to the scriptures, incense, and lamps, each responsible for reciting and explaining the scriptures, overseeing the rules of purification, or attending to the scripture scrolls, incense, and candles.

Sacred Seats in the Hall of Underworld Officials

Underworld officials are divine functionaries who oversee affairs in the realm of the dead. The sacred seats listed here include the Benevolent Sage Emperor of Eastern Peak, the Luminous Sage Emperor Who Commands Heaven of Southern Peak, the Auspicious Sage Emperor of Metal Heaven of Western Peak, the Primal Sage Emperor Who Pacifies Heaven of Northern Peak, the Venerated Sage Emperor of Central Heaven of Central Peak, and the Great Emperor of Fengdu, ruler of the underworld.

Below them are listed the Earthly Emperors of the Nine Layers of the underworld, along with the Perfected Lords of Subtle and Vast Great Simplicity for the first seven days, Fixed Repose through Yin De for the second seven days, Universal Stillness of the Dark Cavern for the third seven days, the Five Spirits of Mysterious De for the fourth seven days, Brilliant Radiance of Supreme Victory for the fifth seven days, Illuminated Achievement of the Precious Constellations for the sixth seven days, and the True Way of Mount Tai for the seventh seven days. Other sacred seats include the Supreme True Lord of Correct Deliverance at the hundredth day, the True Lord Who Flies Beyond Demons and Unfolds Celebration at the minor memorial rite, and the True Lord of Five Transformations and Awe-Inspiring Power at the major memorial rite. Also listed are the Ten Kings, case officials, and clerks, each overseeing a particular bureau.

The list also includes underworld officials of the Nine Deep Regions, the Ten Great Hells, the Eighteen Hells, the Twenty-Four Hells, and the Thirty-Six Hells, as well as officials of the great and lesser Iron-Enclosing Mountains and the Avici Hell. These are the underworld deities and officials invoked during the ritual.

Supplicatory Text

Beneath the Nine Springs, in the endless dark of night, within the underworld offices that administer the judgment of sins and the prisons where ghosts are punished, suffering souls endure repeated interrogations and punishments. They die and are reborn, while their spirits remain trapped and beset by calamity. This is not because the prison officials harbor a will to harm them; it is the consequence of the sins beings have committed.

Without relying on the power of the Great Lingbao Purification Rite, it is difficult to escape the shadowed underworld. We respectfully invite the sacred sovereigns of the Five Peaks, the ruler of Fengdu, and the officials who conduct the affairs of the underworld and examine transgressions to obey the Celestial Worthy’s talismanic command. May they open the gates of the layered hells, proclaim the true talismans of the Golden Register (precious ritual registers used in Daoist purification rites), and pardon the offenses held within the gates of the underworld, so that the souls of the dead may leave their prisons and ascend to the Southern Palace.

May all beings share in the grace of renewal and blessing, and enter together the Great Dao of the Mysterious Origin. The blessings of this rite support the living, benefit the dead, and extend to all sentient beings.

Sacred Seats in the Hall of Guardians of Birth

The sacred seats invoked in the Hall of Guardians of Birth include the Lord of the Nine Heavens Who Prolongs Life and Increases One’s Years, the Lord of the Nine Heavens Who Restores the Body and Revives the Dead, the Lord of the Nine Heavens Who Stores Up Blessings and Settles One’s Lifespan, the Great Deity of the Nine Heavens Who Oversees Birth, the Holy Mother of the Nine Heavens Who Protects the Chambers, the Six Jia Talisman Officers Who Protect the Fetus, the Child Attendants Who Escort Birth, and all the Perfected Rulers of the Nine Heavens.

These deities and talisman officers oversee the protection of conception, pregnancy, and childbirth. At the end, the text lists the “Talisman of the Nine Heavens Who Oversees Birth” and notes that it uses “Flying Mysterious Qi,” a kind of Qi employed in Daoist Fulu.

(Bringing the True Writings to Completion)

(Deliverance of the Mortal Remains)

(The Roots of All Living Things)

After these celestial writings and jade talismans have been inscribed, they should be placed in the Office for Attending to the Living, where an incense altar should also be set up. Offerings are made for the deceased. When the deceased sees them, the bones throughout their body will naturally shine with radiance, dispelling the dark, baleful energy brought by corpse blood.

Sacred Seats of the Celestial Physicians Who Dispel Impurity

The Divine Lords of Moving Impurity, Releasing Impurity, Gathering Impurity, Repelling Impurity, Eliminating Impurity, Slashing Impurity, Destroying Impurity, Washing Impurity, Breaking Impurity, and Sweeping Away Impurity, together with the Divine Lords of Releasing Impurity of the Four Spirits of the East, West, South, and North.

The Lord of the Celestial Physicians Who Relieves Calamity and Continues Life; the Envoy of Bian Que; the sacred youths and assembled attendants of the Celestial Medical Bureau; the Envoys of the Merit Officers of Zhengyi who Treat Illness; the Generals of the Six Jia who Treat Illness; the junior officials of the stone lancet; and the numinous youths who attend to medicine.

Sacred Seats of the Office of Receiving Refinement

The Venerable Deity Who Opens the Light; the Nine Radiant Youths; the Great Generals, left and right, of the Cinnabar Heaven; the Perfected One of Wondrous Practice; the Great Sage Who Refines the Soul; the numinous youths of the fire bells; the Envoys Who Refine the Soul; the Envoys in charge of the pools of water and fire; and the Twelve Generals of Living Qi.

The Great Deities who preside over the paths of the Celestial Immortals, hell, humanity, the gods, animals, and hungry ghosts.