《太上洞玄靈寶眾簡文》

This scripture, Taishang Dongxuan Lingbao Zhongjianwen, was written by the Southern Dynasties Daoist master Lu Xiujing. It primarily details the ritual protocols for submitting memorial tablets (jianwen) within the Lingbao tradition (an important early Daoist school).

The text comprises several key sections:

1. Progressive Cultivation Stages: Initiates into the Lingbao lineage must follow a strict sequence—first receiving the "Middle Covenant" (Zhongmeng), then the "Great Covenant" (Dameng). Each stage requires the "Dragon Tablet Casting" (Toulongjian) ritual, where inscribed bamboo slips are cast into mountains and waters. Additionally, practitioners must submit "Three Primes Jade Tablets" (Sanyuan Yujian) during eight solar terms and jiazi days before advancing further.

2. Critique of Irregular Practices: Lu laments how later practitioners became negligent, cutting corners and disrupting ritual propriety. His meticulous documentation aims to rectify these deviations.

3. Specific Ritual Requirements:

• At initial scripture reception, cast ten gold rings into water while swearing oaths of secrecy to the Ten Directions deities
• After first receiving texts, submerge a golden dragon in deep pools as a pledge for transcendence
• During the Great Covenant, offer three golden dragons and twenty-seven gold rings to mountain, water, and household altars
• On eight seasonal nodes and jiazi days, submit "Three Primes Jade Tablets" to erase karmic records

4. Key Concepts Explained:

• Toulongjian: Casting metal dragon effigies with memorial slips to announce petitions to water officials
• Sanyuan: The Three Officials (Tianguan, Diguan, Shuiguan)—Heaven, Earth, and Water
• Bajie: Eight solar terms including Spring Commencement (Lichun)
• Zhongmeng/Dameng: Tiered ordination ceremonies

The text emphasizes these rites as essential demonstrations of sincerity to the divine. Without proper observance, the Three Officials withhold recognition, thwarting spiritual progress. Lu's exhaustive documentation serves as a safeguard against future ritual errors.

This scripture details the specific procedures of the Daoist "Dragon Tablet Casting" (Toulongjian) ritual, an important zhaijiao (purification ritual) in Daoism used to confess sins and pray for longevity to the Three Officials of Heaven, Earth, and Water (Daoism's triad of deities).

Key elements include:

1. Ritual Preparation: The ceremony requires casting tablets at three locations—mountains, rivers, and residences—each performed three times. The first casting requires one golden dragon and nine golden buttons, while subsequent castings only need the dragon without buttons. In total, nine tablets, nine dragons, and twenty-seven golden buttons are required.

2. Timing Selection: The optimal dates are the Eight Solar Terms (beginning with the Spring Equinox) or auspicious days like the Jiazi cycle. If these dates aren't available, another Jiazi day may be chosen.

3. Tablet Inscription Content: The petitioner's full name, age, and birth month must be written, along with expressions of immortal aspirations and requests for aquatic deities to absolve sins. The format is fixed—written in cinnabar on silver-wood tablets, wrapped in blue paper, and bound with blue silk threads.

4. Ritual Sequence:

• Face east, knock teeth three times, and light incense
• Recite divine summoning incantations to invoke various deities
• Turn northward and knock teeth three more times
• Read aloud the water tablet text
• Chant mantras pleading for divine acceptance

5. Casting Method: The golden dragon carries the inscribed tablet into deep river pools. The first casting requires sinking both the tablet and nine golden buttons, while subsequent castings omit the buttons.

Important Considerations:

• Must be performed in clear, deep pools
• Tablets require specific inscription and wrapping methods
• Fixed sequences of incantations and deity invocations must be followed

This scripture meticulously records a crucial Daoist penitential ritual, demonstrating the religion's practice of communicating with deities through prescribed ceremonies to seek absolution. The technical precision reflects Daoism's ritual cosmology where material objects (dragons, buttons), natural settings (pools), and temporal cycles (solar terms) converge in sacred performance.

This scripture contains the liturgical text for the Daoist Dragon Tablet Offering ritual, divided into three main sections:

The first section presents supplications to water deities:

It addresses the water gods of rivers, lakes, and seas along with their aquatic officials, petitioning through jade tablets to absolve sins for both the practitioner and their ancestors. The prayer seeks liberation for nine generations of ancestors from suffering, enabling their ascension to the Nine Heavens where they may receive natural sustenance. The Water Official is entreated to seal the jade tablet with golden clasps and dispatch the message via golden dragons to the celestial realms.

The second section involves incense offerings:

Before the incense burner, the practitioner makes threefold offerings while praying that the fragrant smoke may attract alchemical treasures like the Golden Fluid and Cinnabar Essence to aid their cultivation of immortality. The prayer extends blessings to both the practitioner's family and all under heaven, requesting jade attendants to convey these petitions to the Jade Emperor.

The third section contains appeals to the Five Sacred Peaks:

Following Lingbao ritual protocols, supplications are made to the mountain deities of the Five Sacred Peaks for sin-purification and immortal attainment. The specific procedures include:

1. Recording one's birth details and associated cardinal direction (e.g. belonging to the Red Emperor of the South)

2. Petitioning for removal from the registers of sin and enrollment among the immortals

3. Inscribing with cinnabar on silver-wood tablets, wrapped in blue paper and bound with green silk

4. Including nine golden clasps and one golden dragon

5. Burying at the sacred mountain corresponding to one's birth year

6. Facing east while performing the "tooth-knocking" meditation technique and reciting the tablet text

7. Chanting incantations to summon deities like the Celestial Worthy of Primordial Beginning and the Five Directional Thearchs, seeking erasure from sin registers

The complete ritual employs tablet offerings, incense burning, and mantra recitation to petition celestial and aquatic deities for sin absolution and spiritual cultivation. The "golden dragon courier" refers to using golden dragons as divine messengers, while "natal year peak" denotes one of the Five Sacred Peaks corresponding to the practitioner's birth year.

This scripture records a ceremonial practice from the Lingbao (Numinous Treasure) tradition of Daoism, specifically a ritual for casting inscribed tablets. The core purpose is to petition deities for absolution of sins, salvation of ancestors, and attainment of immortality. Here's a plain explanation:

The text outlines a complete Daoist ritual sequence. The practitioner first addresses the deities, praying that all deceased ancestors across generations (referred to as "a thousand forebears and myriad ancestors, nine generations of kin") may escape the sufferings of the underworld ("the five paths and eight hardships," "three evil realms") and ascend their souls to the Nine Heavens. The ceremony employs golden clasps (a ritual implement) as tokens of sincerity, with golden dragons (symbolizing divine messengers) conveying the prayers.

The ritual procedure includes:

1. Thrice offering incense (burning and bowing in worship)

2. Petitioning the "Nine Earthly Sovereigns" (underworld deities) for pardon

3. The practitioner declaring their birth date and associated stellar deity (for instance, the "Southern Dipper" deity governs those born in si and wu years)

4. Inscribing prayers on silver-wood tablets, wrapping them in blue paper bound with blue silk threads, accompanied by nine golden clasps and one golden dragon

5. Burying these ritual objects at the central palace (zhonggong) of the residence (the geomantic center point)

6. Performing tooth-tapping (kouchi, a cultivation technique) in the central courtyard while reciting incantations

The incantations primarily invoke:

• Witnessing by celestial and earthly deities
• Revelation of the true Dao by the Five Directional Sovereigns ("Five Ancient Celestial Sovereigns")
• Immortality for both the practitioner and nine generations of ancestors
• Expunging of sins by underworld deities ("Great Sovereign of the Earthly Office")
• Ancestral souls ascending to the Southern Palace (abode of immortals)

The text emphasizes that Lingbao practitioners must prepare seventy-four golden rings and thirteen golden dragons as ritual implements. Only after completing these ceremonies can one proceed with studying the "Authentic Texts in Red Script" (a key Daoist scripture) according to the eight solar terms (bajie, major seasonal nodes).

Notes:

1. "Nine Heavens" refers to the nine celestial realms in Daoist cosmology

2. "Five paths and eight hardships" denotes various forms of karmic suffering

3. "Southern Dipper" is the stellar deity governing lifespan

4. "Central palace" indicates the geomagnetic center of a dwelling

5. "Tooth-tapping" (kouchi) is a Daoist cultivation practice involving rhythmic teeth clicking

This scripture describes the Daoist ritual method of "Submitting the Five Directions True Script Talismans" (Tou Wufang Zhenwen Jian), which follows specific operational standards for each of the five directions (east, south, center, west, north):

Eastern Section:

In the azure heavens of the east resides an Elder in charge of immortal registers. On the day of Spring's Beginning (Lichun), one must write 24 eastern True Script characters in azure ink on a white wooden tablet. The submission must include the practitioner's Daoist name, birth date, and precise location. This ritual should be performed during one's birth year and on the eight major solar terms (the eight principal nodes among the 24 solar terms).

Southern Section:

The southern direction is governed by the Great Scarlet Emperor (Chihuang Dashen), who oversees fire-attribute celestial Qi (Xianqi). On Summer's Beginning (Lixia), 32 southern True Script characters are to be written in vermilion ink on a white tablet.

Central Section:

The yellow heavens of the center are ruled by the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) and the Five Elder Lords (Wulao Jun). During the equinoxes and solstices (Spring Equinox, Summer Solstice, Autumn Equinox, Winter Solstice), 40 central True Script characters are inscribed in yellow.

Western Section:

The White Emperor (Baidi) governs metallic Qi in the west, where the Great Elder Emperor (Huanglao Dashen) supervises the review of immortal registers. On Autumn's Beginning (Liqiu), 48 western True Script characters are written in white ink.

Northern Section:

The Black Emperor (Heidi) commands water-attribute celestial officials. On Winter's Beginning (Lidong), 40 northern True Script characters are inscribed in black.

Ritual Procedure:

1. Following the above requirements, write the True Script characters on white wooden tablets using the corresponding ink colors during the designated solar terms.

2. Ascend a mountain while facing east.

3. Perform tooth-tapping (Kouchi, a Daoist cultivation practice involving rhythmic teeth clicking), recite incantations, and burn incense.

4. Chant specific mantras invoking the descent of supreme deities like the Celestial Worthy of Primordial Beginning to evaluate one's qualifications for immortality.

Note: The actual content of the Five Directions True Script is represented by symbolic characters in the scripture and requires oral transmission from a master. This ritual represents an early form of the Daoist "Submitting Dragon Tablets" (Tou Long Jian) ceremony, aimed at petitioning celestial deities through written documents to attain transcendence.

This scripture documents the complete procedure and incantations for the Daoist "Toujian" ritual (a ceremonial practice of casting inscribed bamboo slips into mountain streams to convey prayers).

First, the practitioner reports to the Five Thearchs (Wudi) of the cardinal directions, requesting their name to be recorded in the celestial registers of immortality, witnessed by the myriad spirits and illuminated by the sun and moon. Next, they express four aspirations: liberation from suffering, longevity, communion with the divine, and transcendence into immortality, praying for the radiance of heaven, earth, and the stars to protect them. Then, they offer prayers to the Three Officials (Tianguan, Diguan, Shuiguan), the Nine Palaces (the underworld’s Nine Nether Realms), and the mountain deities of the Five Sacred Peaks, beseeching the eradication of all karmic roots of sin.

The scripture states that the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism) opens wide the gates of compassion to receive all prayers, ensuring blessings for the souls of ancestors spanning seven generations. The supplicant seeks eternal liberation from the Three Wretched Paths (hell, hungry ghosts, and animal rebirth) and the Five Sufferings, while avoiding the Eight Calamities, aspiring to shine alongside the Three Luminaries (sun, moon, and stars) in the celestial Purple Tenuity Palace. Through the cycle of rebirth without losing their true nature, they ultimately cultivate transcendence and ascend as an immortal.

Ritual Steps:

1. After reciting the incantations, cast the inscribed bamboo slips into a deep mountain gorge.

2. Burn incense on the sacred mountain.

3. Tap the teeth three times (a Daoist cultivation technique), face the Stellar Lord of one’s birth year, and recite: "By the witness of Yuanshi Tianzun, my name is recorded in the immortal registers; the Three Officials and Nine Palaces erase all sins."

4. Offer incense to the Five Thearchs, praying for the fulfillment of wishes and eternal existence across countless kalpas.

5. Tilt the head back and swallow nine mouthfuls of true Qi (a cultivation method).

6. Recite the incense incantation once more and conclude the ritual by retiring the burner.

Note: This ritual may be performed in the same manner during auspicious times such as the eight seasonal nodes, the Jiazi day, or one’s birth year day, facing any of the five directions.