《上清骨髓靈文鬼律》

The celestial envoys of the Purple Tenuity Palace (the abode of Daoist immortals) and the presiding Yuanjun (Celestial Lord) Rao Dongtian examined and revised these regulations, which were subsequently recompiled by Deng Yougong—a practitioner of the Celestial Heart Orthodox Method who had received the Shangqing Great Cavern Fulu (advanced Daoist ordination credentials).

Twenty-seven regulations concerning the execution of Daoist rites:

All officials administering Daoist rituals must handle both worldly affairs and underworld petitions, with annual performance evaluations conducted according to established standards. Those who suppress evil, rectify misconduct, rescue the distressed, deliver souls from purgatory, bestow blessings upon the living, or resolve karmic grievances shall be promoted per protocol. Officials who bend the law for personal gain or abet wickedness may be reported by the Three Officials of Heaven, Earth, and Water (the Daoist triad governing these realms) and shall face severe disciplinary action after deliberation.

Emergency document processing: The most urgent "Zha" documents (emergency petitions, e.g., inquiries about a critically ill patient's lifespan in the underworld register) must be handled immediately. Secondary urgent documents shall be forwarded to the City God Temple with a one-day processing limit. Less urgent petitions submitted to the Great Emperor of the Eastern Peak (sovereign of the underworld) for establishing penal institutions to expedite spirit affairs shall be resolved within two days. Routine documents must not exceed three days. Delays of half a day incur one hundred cane strikes; intentional delays for private reasons warrant one year of penal labor, with aggravated offenses receiving heightened punishment. Obstruction during document transmission shall be penalized according to severity.

The divine generals and under-officers (underworld law enforcers) dispatched by the Eastern Peak Emperor shall rotate every three years (or annually where specified). Their merits and faults shall be meticulously recorded and reported to the Eastern Peak for evaluation and奖惩. Successors must be arranged one month prior to rotation (those wishing to extend service must petition the Eastern Peak). Unwarranted rotation or failure to rotate incurs one hundred cane strikes, barring legitimate reasons.

Divine generals delaying execution after receiving orders shall receive one hundred cane strikes. Those exploiting authority to harm others or accepting bribes face two years of penal labor. Celestial soldiers and officers (heavenly law enforcers) committing offenses shall additionally have their cases reported to the celestial court.

When encountering irregularities during ritual performance, practitioners must not make arbitrary alterations but immediately seek instructions (e.g., failed spirit dispatches or ineffective talismans). Violators face two years of penal labor. Unauthorized intervention by non-officials warrants three years of penal labor.

During spirit assignments, negligent capture of living souls causing madness or illness results in exile over one thousand li. Cases causing death incur two degrees heavier punishment; willful violation of decrees is punishable by death.

Law-enforcing officers may carry ritual seals (proof of Daoist authority) during travel, identifying themselves as "Xingsi" (mobile enforcement agencies) when operating in various jurisdictions.

This Shangqing Marrow and Spirit Ghost Statutes records the legal regulations established by the Daoist Exorcism Bureau (an institution specializing in managing spirit affairs), primarily outlining punishments for various violations committed by divine generals and spirits.

If divine officers or officials defy summons when called upon, they are sentenced to one year of penal labor. Those who disrupt celestial order must report the matter in writing to their superiors. Losing important documents requires immediate surrender to the Exorcism Bureau for investigation; failure to recover them within the set deadline results in one hundred strokes of the rod, though recovery within the deadline exempts them from punishment.

Spirits who resist relocation orders are exiled three thousand li; repeat offenders face execution. Divine officers who accept bribes or harm innocents while capturing malevolent entities are sentenced to two years of penal labor. Those who shield and allow evil spirits to escape are punished equally to the crimes of those they protected. If a criminal manifests at the altar and is punished to death by divine officers, the details must be reported.

Guardian deities of sacred mountains and rivers, city gods (Chenghuang), and earth gods (Tudigong)—third-rank spirits—must carefully verify the seals on documents from the Exorcism Bureau and strictly preserve and execute them. Negligence results in two years of penal labor. Spirits who delay departure after receiving expulsion orders face one year of penal labor for each day of delay, with the penalty increasing by one degree every ten days, up to a maximum of three years.

When malevolent entities are to be expelled, if the Liujia deities (day-duty spirits), earth spirits (Tugong), or life-regulating deities (Siming) privately conceal them instead of driving them out, they are sentenced to three years of penal labor. If this results in human deaths, they are exiled three thousand li. However, those retained under special celestial decrees are exempt.

If judges dismiss or mishandle civilian grievances, or falsely blame spirits, they receive one hundred strokes of the rod. Unauthorized actions without prior appeals warrant even harsher punishment. Spirits who engage in illicit relations with mortal women are exiled three thousand li; severe cases are reported to the celestial court for judgment, with local spirits facing an additional degree of punishment.

Spirits who kill without cause or steal property and refuse to confess when apprehended are executed. City gods and earth gods who deliberately shield them face the same penalty; those who fail to investigate receive one hundred strokes. Spirits assigned duties who cause delays due to negligence receive one hundred strokes; delays in life-and-death matters result in two years of penal labor, while fatal delays lead to exile of three thousand li. Defying celestial talisman orders is punishable by death.

These statutes reflect the strict hierarchical management within the Daoist pantheon, emphasizing that spirits must fulfill their duties without fail, with violators inevitably held accountable. Particularly for grave offenses involving human lives, bribery, or illicit relations, detailed sentencing standards are provided, embodying the governance principle of "using divine principles to establish order" (shendao shejiao).

The Shangqing Marrow and Spirit Texts Ghost Statutes primarily outlines punitive regulations addressing natural disasters, epidemics, and dereliction of duty by deities and spirits—effectively serving as the "penal code" of the Daoist celestial bureaucracy.

When locust plagues, droughts, floods, frost, or hailstorms occur, and local deities fail to act, the Exorcism Bureau (Daoism's specialized institution for dispelling malevolent forces) dispatches divine generals to intervene. Deities who defy orders receive one hundred strokes of the rod, with severe cases reported to the Celestial Court for calamitous retribution.

Divine officers and celestial soldiers (heavenly troops) face penalties for misallocation: unauthorized deployment of one soldier warrants one hundred strokes; ten soldiers escalate the punishment by one degree, with a maximum sentence of three years of penal labor.

During disaster relief or epidemic control, summoned spirits who fail to appear face exile of three thousand li. Those who arrive but neglect their duties in subduing evil spirits receive two years of penal labor—unless excused by higher celestial assignments.

For epidemics causing ulcerous or painful diseases, the Twelve Year Kings (rotating annual deities) and local spirit commanders must obey Exorcism Bureau orders. Failure to report spirits requiring celestial detention results in one hundred strokes.

Mountain gods, earth deities, and City Gods (local guardian spirits) tasked with capturing evil entities face immediate trial before the Great Emperor of the Eastern Peak (ruler of the underworld) if negligence causes harm. Supervising deities receive one hundred strokes for oversight failures.

City Gods and communal deities (grassroots spirits) reporting misconduct must petition the Northern Emperor (Purple Tenuity Emperor of the North Pole), with cases reviewed by the Three Officials (Heavenly, Earthly, and Water Officials) before Exorcism Bureau enforcement.

During major epidemics causing human or livestock casualties, Year King deities must immediately contain the pathogen and report to the Celestial Court—defaulters receive rod punishment.

For prisoners suffering prolonged wrongful imprisonment, local City Gods and prison deities must manifest revelations to officials. Authorities recognizing the truth must reopen cases promptly, with one-year penal labor for noncompliance—excluding the legitimately guilty.

Divine officers abandoning posts without authorization face one hundred strokes. Emergency requisition of nearby temple forces is permitted (capped at 500 soldiers), provided merits are rewarded afterward.

Spirits delaying celestial mandates beyond five days incur one hundred strokes, escalating every ten days to a maximum three-year sentence. Valid excuses require formal celestial appeal.

(Note: Two missing clauses from the Taijia section cannot be translated.)

Any mountain spirits or demonic entities that repeatedly harm humans shall be executed upon discovery. If their subordinate ghostly minions were not involved in the misdeeds, they shall be handed over to the Dongyue Great Emperor (the Daoist deity governing the underworld) for judgment. Officials responsible for patrolling the area who fail to detect such cases shall receive one hundred strokes of the rod. Those who knowingly conceal the crimes or collude with the offenders shall face the same punishment.

For ancient trees that have been spontaneously worshipped by the people but have shown no spiritual efficacy in benefiting the community over time, their shrines shall be dismantled. However, shrines that genuinely bring blessings without causing harm may be preserved, with detailed reports submitted to higher authorities. Officials violating this rule shall also receive one hundred strokes.

During famine years, if natural flora and fauna are unjustly harassed by ghosts or deities, leading to disrupted weather, crop destruction, or even loss of human life, the responsible spirits shall be exiled one thousand li (about 500 km) and placed under the supervision of celestial officials. Severe cases must be reported to the Heavenly Court.

Ghosts or deities stealing property worth over one thousand coins shall be exiled two thousand li; those stealing less shall be imprisoned for two years. Theft of temple offerings, regardless of value, warrants strict punishment. Local deities who tolerate malevolent spirits harming people shall be reported by the Day Patrol Deity (divine inspectors of the mortal realm) for record-keeping. Violators face one hundred strokes.

Messenger deities and officers (lower-ranking functionaries in the Daoist pantheon) responsible for document delivery or managing evil spirits shall receive one hundred strokes for delaying duties or damaging documents. Unauthorized opening of documents results in two years' imprisonment. Leaking secrets or losing critical documents leads to exile of three thousand li.

Ghosts or deities who arbitrarily seize living souls shall be exiled three thousand li; those causing death shall be executed outright. Summoned spirits who deliberately ignore the call shall be imprisoned for three years.

Spirits are forbidden to dwell among humans without permission, with violators receiving one hundred strokes (except for celestial beings demoted to the mortal realm). Impersonating deities to fraudulently receive worship warrants two years' imprisonment; severe cases shall be handed to the Dongyue Great Emperor, with resisting arrest punishable by death.

Ghosts or deities haunting homes without cause for over one night shall receive one hundred strokes, with penalties escalating by one degree for every additional five days, up to a maximum of two years' imprisonment. Those refusing to leave after an expulsion order shall be executed.

For prolonged illnesses or nightmares involving ghosts, the local Earth God must submit a report to the Dongyue Great Emperor to eliminate the malicious spirits. Negligence in this duty shall be punished.

The Shangqing Marrow and Spirit Canon Ghost Statutes constitute Daoist legal provisions for exorcism and ghost governance, delineating the responsibilities and punitive measures for deities and spirits at all levels. Below is a modern vernacular interpretation:

Regarding officials of the Exorcism Bureau (a Daoist institution specialized in dispelling evil), those who delay or neglect carrying out celestial talisman (Fulu) orders to capture malevolent spirits shall be sentenced to one year of penal labor.

The Orthodox Unity (Zhengyi) tradition stipulates four regulations: Water deities, regardless of the size of their domain, who fail to nourish crops on schedule shall have their merits and faults recorded by the Nine River Emperors (deities governing rivers) and reported to higher authorities; violators shall receive one hundred cane strikes. Dragon spirits who recklessly roam during storms and damage crops shall serve one year of penal labor; those who extort sacrificial offerings under such circumstances shall serve two years. Water-controlling deities whose negligence causes floods destroying farmland and houses—afflicting over fifty households—shall be exiled three thousand li (approximately 1,500 kilometers); cases involving fewer than fifty households incur three years of penal labor. Exemptions apply during natural disasters, provided timely reporting occurs.

Dragon spirits who intentionally pollute waterways or extort sacrifices from passing vessels shall serve two years of penal labor; those who stir storms to destroy fields and harm people—killing one person—shall be exiled three thousand li, while ten deaths warrant execution, and exceeding ten deaths results in soul dispersion. Local water administrators who conceal such offenses face equivalent punishment.

Water deities who conceal drought or flood conditions, or spirits who knowingly withhold relief from suffering, shall serve three years of penal labor.

Six regulations concerning haunting spirits: If deceased souls, due to unresolved grievances, unlawfully haunt the living world to harm people or demand posthumous rites—though without causing fatalities but disrupting Yin-Yang balance—they shall be delivered to the underworld for soul dispersion. Evil spirits using fire apparitions, blood defilement, or livestock disturbances to terrorize the living shall be exiled three thousand li; cases causing human death warrant execution. Ghosts setting fires that destroy over ten households shall be executed; fewer than ten households incur three years of penal labor with hard labor in Fengdu (the underworld capital). Local deities complicit through negligence face identical penalties.

Ancient tomb specters or nameless wandering ghosts impersonating deities and spreading plagues shall, depending on severity, face penal labor or form-dissolution (complete annihilation).

The Shangqing Marrow and Spirit Texts on Ghostly Regulations primarily establishes the operational rules and punitive measures for underworld deities and spirits, along with regulations for human sacrificial practices.

Regarding lingering spirits in the human realm: Those who remain in the mortal world after death without being registered in the underworld shall be sentenced to one year of hard labor. Those who impersonate divine beings to extort sacrifices or harm the living shall be exiled two thousand li (miles). Local earth gods (Tudi Shen) who fail to report known cases shall be punished equally.

Concerning malevolent spirits that harm people: Those who hide after injuring the living shall be sentenced to three years of hard labor. Those who resist arrest and confront underworld enforcers shall be executed immediately. Orphaned spirits (wuzhu guhun) that harass the living under the guise of newly deceased souls to demand offerings shall be exiled one thousand li. If they take a human life, their physical form shall be annihilated.

If deceased family members cause disturbances due to lack of sacrifices, they may be appeased with food offerings and merit-making rituals (gongde chaodu) to persuade them to leave. However, if they continue harming people after receiving sacrifices, they shall be handed over to the Great Emperor of the Eastern Peak (Dongyue Dadi—the Daoist sovereign of the underworld) to be registered as low-ranking spirits and strictly monitored.

On state-sanctioned sacrifices: Spirits not listed in official sacrificial records who stir up trouble, deceive commoners, or falsely prophesy fortune and misfortune shall be exiled three thousand li. Those who have harmed people shall be annihilated outright. However, unregistered spirits who benefit the people should have their merits evaluated for possible rewards. Those who, despite their merits, spread plagues or forcibly demand sacrifices shall be sentenced to three years of hard labor. If they cause deaths, they shall be exiled three thousand li; if they kill ten or more, their forms shall be destroyed.

Local earth gods (She Shen) and water deities (Shuilu Shenling), though classified as orthodox spirits (zheng shen), must not accept improper sacrifices or rituals involving live offerings (xianji xiefa). Violators shall be severely punished after review by the Three Officials (Tiandi Shui Sanguan—the Daoist triad of celestial, terrestrial, and aquatic overseers). Officially recognized spirits who harm the mortal realm must be reported to the celestial court for judgment. Shrines dedicated to famous figures or meritorious officials that harm the people must be disbanded immediately; those refusing to leave shall be reported to the Great Emperor of the Eastern Peak and petitioned to the celestial court.

On urgent reports: The underworld must respond to critical matters within four shichen (eight hours—celestial and underworld documents differ in urgency). Delays or clerical errors incur one hundred staff strikes for the responsible underworld officers, with permission to resubmit. The Exorcism Bureau (Quxie Yuan—the Daoist institution handling malign entities) is exempt if delays result from misreported cases.

This passage discusses the regulations concerning underworld bureaucracy in the Shangqing (Highest Clarity) Daoist tradition, specifically focusing on document delivery timelines and penalties for violations.

Official documents are categorized by urgency into three levels: the most urgent must be processed within one day, moderately urgent within three days, and routine documents within seven days. These documents refer exclusively to memorials (called "zou" or "baoying") submitted to the Celestial Court, which must be composed using formal citation formats.

During document transmission, local deities at each territorial boundary must escort the documents across their jurisdiction. Any spirit-official who unlawfully intercepts or detains documents faces punishment: one hundred strokes of the cane for each day of detention. Detention exceeding ten days warrants increased penalties, with maximum punishment reaching three years of penal labor. Particularly severe cases require detailed reporting of the circumstances to the Celestial Court.

(Note: This content comes from the first volume of the Shangqing Suimai Lingwen Guilü [Highest Clarity Marrow and Spirit-Writing Ghost Statutes], a Daoist underworld legal code that standardizes administrative order in the spirit bureaucracy.)

This passage presents the disciplinary codes of the Shangqing (Highest Clarity) tradition, a major Daoist school, concerning the conduct of ritual masters. It outlines their responsibilities, transmission protocols, and penalties for violations. Here’s a modern interpretation of the core regulations:

Attire Regulations: Masters serving at the Purple Tenuity Palace (an important Daoist sanctuary) must wear formal ritual garments like star-embroidered crowns and vermilion shoes daily. However, such attire is strictly prohibited outside demon-subjugation ceremonies. Violators face one year of penal labor. Unwarranted rituals that disturb spirits incur a heavier penalty of two years’ labor.

Appointment Protocols: A master’s rank is authenticated through the Shangqing Jade Register (celestial roster) and entails authority over malevolent forces across the Three Realms. Conferred talismans (Fulu) must be inscribed with cinnabar and ink on yellow-dyed silk, then mounted as scrolls. Preceptors must personally instruct disciples to guard esoteric formulas—unauthorized disclosure invokes sanctions from the Three Officials (heaven, earth, and water deities).

Transmission Guidelines: Masters capable of transmitting orthodox teachings, relieving suffering, and demonstrating virtue may petition annually for exceptional promotion. However, withholding recommendations for qualified candidates or advancing unworthy ones through favoritism both incur one-year penal labor. Unauthorized transmission of ritual seals or oral instructions carries equal punishment, with delayed confession within 100 days escalating penalties.

Disobedience to Preceptors: Appointed masters who defy their teacher’s guidance or breach liturgical norms face one-year labor. Grave offenses permit preceptors to petition celestial courts—first nullifying the offender’s current spiritual attainments, then extending calamity to their lineage for nine generations.

Obstructing Dharma for Profit: When priests seeking to aid the populace request teachings, any presiding master who extorts bribes or creates obstacles receives 100 cane strikes. Accepting even one bolt of fabric as bribery warrants one-year labor, with every additional ten bolts increasing the penalty by one degree (maximum three years’ labor and two-rank demotion). Banquet hospitality for such purposes is equally punishable.

Merit Evaluation: Masters who successfully heal twenty critically ill patients annually qualify for one-rank promotion. Exceeding twenty cases follows the Immortal Rank Guidelines for advancement. Neglecting public suffering or falsifying achievements for promotion incurs one-year penal labor.

Impersonation Offenses: Unordained individuals posing as masters face two-year labor. Those applying for but not yet receiving official titles are penalized proportionally. These precepts emphasize that masters must prioritize universal salvation, strictly prohibiting exploitation of spiritual authority for personal gain.

The Shangqing Marrow and Bone Spirit Texts Ghost Statutes primarily delineates the various regulations and corresponding punitive measures in Daoist ritual transmission. These rules are exceptionally stringent, covering multiple aspects including qualifications for transmission, handling of ritual implements, and proper documentation procedures.

Regarding transmission qualifications: If a recommender hastily submits an application without proper vetting, the case must be reconsidered. Those falsely claiming master-disciple relationships will both serve two years of penal labor. Newly initiated ritual officers (Daoist law enforcers) practicing celestial heart talismans (Tianxin fulu), star-dipper hand seals, and similar arts must use gold-jade or sandalwood practice boards. After practice, these must be cleansed with sacred water and discarded in flowing streams—violators face one year of penal labor.

Concerning transmission standards: Illicitly teaching orthodox methods to unqualified recipients, or accepting payment then reneging on instruction, incurs two years penal labor. Passing off heterodox arts as orthodox teachings warrants three years. Improperly showing orthodox ghost statutes to others, lending them for copying, or carelessly discussing secret methods also carries a three-year penalty. Displaying ritual arts disrespectfully before spirits brings one year labor; deliberately using arts to harm spirits warrants two years, with banishment three thousand li should spirit-death occur.

Documentation protocols: Memorials to the Shangqing Palace (highest celestial realm) must be transmitted via the Duty Officer (Zhiri Gongcao) to the Eastern Peak Emperor. Failure to submit required documents or improper submissions both merit one hundred cane strikes.

Ritual implement handling: After transmitting authentic celestial texts and secret registers (Tianshu milu), a copy must be enshrined in stone caskets within sacred mountains. Worn-out edicts, talismans, and scriptures of ritual officers must be burned and cast into rivers—only current officials' documents may be retained. Unburned items should be wrapped in old ritual robes before river disposal. Used brush-ink-paper sets, ritual headgear, and retired ritual garments must be burned, sunk in water, or buried in mountain caves—violators serve one year labor.

Transmission timing: Orthodox methods are best transmitted on Jiazi or Gengshen days, during the Three Primes festivals (Shangyuan, Zhongyuan, Xiayuan), Eight Solar Terms (beginning with Spring Commencement), Five La fast days (key Daoist purification dates), or one's birth zodiac day. When receiving ritual swords, seals, secret instructions, or writing implements, recipients must kneel—all implements require consecration before use. Gold-silver ritual objects must also be processed according to regulations.

The Shangqing Marrow and Spirit Texts of Ghostly Statutes records several important regulations concerning Daoist cultivation practices:

Regarding financial matters, it explicitly requires that temple donations be used to aid the poor and must not be misappropriated for personal use. Violators will be sentenced to three years of penal labor.

For ordained masters (referring to accomplished practitioners) approaching death, celestial omens will manifest beforehand. If sudden death occurs, it indicates the person has been taken by underworld officials. In such cases, relatives must immediately burn ritual talismans (fulu) and ceremonial robes, casting the ashes into the Yangtze River to transmit the message via water officials. Violators face two years of penal labor.

When a perfected Daoist receives celestial summons, distinctive physical signs appear: involuntary body tremors, hearing wind-like sounds in the ears, loss of brightness in the eyes, weakened spine, faint heartbeat, kidney pain, and vital energy (qi) surging from the Yongquan point at the feet to the Baihui point at the crown. At this moment, one must immediately seal ritual implements like the master's seal and talismans, don new ceremonial robes, and settle worldly affairs. Auspicious clouds will descend with immortal officials to escort the practitioner directly to celestial appointment.

Should a cultivator feel physical decline, local earth deities will assist relatives in properly handling ritual implements as described above. Violations incur punishments ranging from three-thousand-mile exile for minor offenses to capital punishment for severe cases.

The Shangqing Marrow and Spirit Texts: Ghost Statutes primarily delineates the various regulations and ritual procedures that Daoist ritual masters must observe when performing esoteric practices.

Regarding the storage and use of scriptures and ritual implements: All formal ritual documents and talismanic registers (fulu) must be properly stored in sandalwood cases, brocade pouches, or bamboo containers. They may only be opened during ritual ceremonies, when concentrating to establish sacred boundaries, or while entering meditative states. Each viewing should be limited to contents corresponding to the Five Phases (Wood, Fire, Earth, Metal, Water), with strict precautions against spectral entities peering at the sacred texts.

Concerning master qualification: If commoners demonstrate genuine ability to exorcise malignant influences and uphold righteous Qi (vital energy), with verifiable merit in aiding others, their names may be recorded and reported to the celestial court for formal transmission of ritual methods and corresponding spiritual offices.

Regulations on ritual implements: Sacred swords, ritual seals, ink brushes, cinnabar inkstones, ritual headdresses, ceremonial shoes, and consecrated water must never be used privately without first performing the proper memorial-offering ceremonies.

The complete transmission process for disciples includes: The disciple must prostrate with elbows touching the ground to request instruction. The master ascends the ritual platform to proclaim precepts, followed by a blood oath where both parties share elixirs and break a token object as witness. The master then transmits secret formulas and talismanic writings while the kneeling disciple receives symbols of office - including the ritual seal and sword. Finally, the master reports to Heaven, assists the disciple in expelling the Three Corpses (parasitic spirits within the body), dissolves karmic obstructions from past lives, and ensures the practice aligns with celestial will.

Precautions when commanding divine generals: Spirit officers dispatched from Mount Tai's Eastern Peak must be properly rewarded with wine, food, and ritual money upon arrival. These divine generals must maintain constant readiness at their posts and may not be deployed for personal purposes.

Protocol for masters' travels: When passing temples, one must form the Celestial Warrior mudra (hand seal), sound the celestial drum, and summon internal spirit officials and protective generals to form the retinue - thereby displaying numinous authority that commands reverence from local deities.

Temporal taboos: During dawn rituals, memorial submissions, or zhaijiao purification ceremonies, the burning of frankincense is strictly prohibited.

Principles for healing: Human lifespan is Heaven-determined. If serious illness persists after our institution's interventions, it indicates exhausted celestial mandate - further memorials become futile. When assisting through rituals, documents should be concise, emphasizing the life-or-death situation while petitioning celestial pardon for past transgressions.

Processing spirit harassment complaints: When handling petitions about supernatural disturbances, the master must first enter a spirit-communion state before accepting the case, then affix the ritual seal when dispatching divine generals for resolution.

Concerning zhaijiao ceremonies: All sacrificial rituals require prior celestial approval through proper memorials.

This passage details the liturgical regulations in Daoism concerning rituals, exorcisms, and healing practices:

When offering sacrifices to the Three Pure Ones (Sanqing, the highest Daoist deities) and the Jade Emperor, the burning of spirit money and paper offerings must strictly adhere to designated times to avoid sacrilege. Prior to burning, one must first incinerate both the Zhenxin caizeng (ritual colored silks) and spirit money together, dispatching the Gongcao (divine functionaries) and Zhifu (deities on duty) to deliver them.

During altar arrangements, a separate seat must be prepared for the Chaifang Shizhe (deity recording merits and faults) beside the sacred spaces of the Three Pure Ones and Jade Emperor, with no other deity positions permitted near the main seats.

Before entering meditation chambers for incense offerings or preparing ritual documents, one must shield the proceedings with a Dougai (ritual cover) to prevent profane observation. If confronted by vengeful spirits of wrongfully accused deceased persons, suppression should be performed using a Gangai (ritual vessel).

For treating livestock plagues, first investigate the extent of losses, then issue formal petitions to the Nianwang Shen (deity governing annual fortunes) to expel pathogenic influences.

When receiving devotees' offerings, fees should be determined according to their sincerity, with funds divided threefold: one portion for deity veneration, one for almsgiving, and one for temple maintenance.

During healing rituals at altars, uncooperative patients may be detained. Those suffering from demonic possession, madness, or spiritual depletion should be treated with Fulu (ritual talismans) for wearing or ingestion.

For treating children's night terrors, invoke the household Kitchen God, Eaves Deity, Four Heavenly Kings, and Feitian Jieji Shen (protective deities), administering treatment with Sanguang Fu (talismans empowered by solar, lunar, and stellar energies).

Officiants performing regular salvation rituals should draw expenses from temple funds rather than accept bribes, as Heaven naturally bestows blessings accordingly. When encountering difficulties, submitting memorials with sincere intent ensures divine assistance. Misappropriation of lay donations inevitably leads to material insufficiency.

For households or shops afflicted by malign influences, dispatch deities using Sanguang Fu. Before construction projects, issue formal notices to the Taisui Shen (Year Spirit) and Tugong (Earth Deity), petitioning their non-interference.

When ponds or embankments exhibit supernatural disturbances or unexplained damage, command local Earth Deities to expel malign forces while suppressing them with Sanguang Fu. Stubborn entities must be dealt with according to ritual law.

During epidemics, follow protocol by issuing documents to Earth Deities while notifying the Nianwang Shen to recall toxic Qi. Memorials to the celestial court require practitioners to perform Yu Steps (Daoist ritual pacing) while silently reciting petitions. For impoverished childless families, first resolve the Sanxing Liu Hai (inauspicious astrological influences) through ritual before administering protective talismans.

This scripture elucidates how Daoist practitioners can resolve worldly calamities through upholding orthodox methods, as well as the fundamental principles of cultivating a rectified mind and nature.

When people encounter disharmony of Yin-Yang, household disturbances, or consecutive years of misfortune, these can be resolved through the transmission of orthodox Fulu (talismans and registers, Daoist documents used for exorcism and blessings). During ordination ceremonies, the transmitting master emphasizes that practitioners must first rectify their conduct, for only with pure intentions can one influence others. When the mind is upright, all methods become upright—all Daoist practices originate from the fundamental mind, and when mental states transform, all phenomena follow suit. If one aligns their mind with the celestial mind, they naturally receive the protection of the true Dao; using orthodox methods to correct perverse Qi causes negative energies to naturally dissipate.

The text explains that evil thoughts arise from an unrectified mind obscured by external temptations. For instance: obsession with hunting leads to mental derangement, alcoholism distorts one's nature, lust pollutes true emotions, greed makes one forget benevolence and righteousness, while favoritism and hatred confuse right and wrong—these are all manifestations of being deluded by external phenomena and constitute major obstacles for practitioners. Such misdeeds create three types of negative karma (physical, verbal, and mental), resulting in transgressions being recorded by the Three Officials (Celestial, Earthly, and Water Officials) and trapping one in endless rebirths within the Three Realms.

The scripture then enumerates prohibitions: abstaining from killing manifests benevolence (Ren), refraining from theft embodies righteousness (Yi), avoiding sexual misconduct demonstrates propriety (Li), shunning deceit upholds sincerity (Xin), and rejecting delusion preserves wisdom (Zhi). Particularly crucial is restraining the desires of the Six Roots (eyes, ears, nose, tongue, body, and mind), moderating the Seven Emotions (joy, anger, worry, thought, sorrow, fear, and shock), and abstaining from the Ten Evil Deeds. Failing to support parents, disrespecting teachers, neglecting compassion for orphans and the young, refusing to serve one's country, obstructing the spread of orthodox teachings, or disregarding proper social hierarchies—all these must be strictly prohibited.

Practitioners must discipline body and mind, revere the celestial Dao, and study the methods of the Supreme Venerable Sovereign (referring to the highest Daoist deities), cultivating both self-salvation and the salvation of others. They should maintain sincerity with teachers and friends, adhering to their guidance; never profane sages nor disparage faith and righteousness; avoid rebellious acts and reject bribes; never violate the conscience of Heaven and Earth. Transgressing these precepts brings inescapable retribution, renders Daoist methods ineffective, and brings calamity not only upon oneself but also upon relatives.

The text concludes by emphasizing that only by taking refuge in the Supreme Dao (ultimate truth) and making profound vows can one receive the secret methods of the Shangqing lineage (an important Daoist school), thereby assisting the celestial order and benefiting humanity. When healing illnesses, exorcising evil, or supporting righteousness, practitioners must hold the Great Dao in their hearts, facing the assembled Immortals (high-ranking Daoist deities) while reciting the oath: "From this day forth, I shall forever remember this covenant and never violate it."

This scripture primarily discusses the official promotion system and related ritual protocols of the Daoist Exorcism Bureau (an institution specializing in dispelling evil and vanquishing demons).

First, it emphasizes that when handling affairs, one must act according to the severity of the matter and must not casually mobilize divine generals and officers. Upon receiving case documents, they should be processed promptly, but one must not arbitrarily pass judgment on ghosts and deities.

Regarding the rituals for transmitting Daoist methods, a ceremonial altar must be set up on specific days, known as the "Transmission Rite (Zhaijiao)." One must prepare 120 portions of sacrificial offerings (qianma) to be presented to the various deities in accordance with the rules. If offerings are reduced by half, it is still permissible, but one must report to Heaven and Earth, with the responsible official issuing a formal document before transmitting the talismanic secrets (Fulu) as prescribed. Additionally, the name of the initiate must be reported to the Lord of Mount Tai (the Great Emperor of the Eastern Peak) to be removed from the underworld registers of the Celestial Court (Tiancao), ensuring that their nine generations of ancestors are liberated from the underworld and reborn into the world of the living. The entire ritual process must strictly follow the regulations.

The official ranks within the Exorcism Bureau are as follows: one begins as a Right Judge, then advances to Right Chief Judge, followed by Left Judge and Left Chief Judge—all of whom are considered administrators within the bureau. Those with high merit may ascend to the ranks of immortals, becoming Great Dharma Masters (Dafa Zhu) who assist in managing the bureau’s affairs. Further promotion may grant the title of Golden Palace Minister of the Nine Heavens (Jiutian Jinqu Dafu), which requires saving at least twenty people within a year or demonstrating effective prayers during droughts or floods. Subsequently, one may rise to the rank of Minister of the Five Ministries (Water, Wood, Earth, Metal, and Fire), granted to those who save more than twenty people annually. Those who achieve great merit may continue advancing to become Envoys of the Purple Tenuity Palace (Ziwei Gongshi) or Day Duty Primordial Lords (Rizhi Yuanjun), positions requiring the ability to help the nation avert disasters, stabilize borders, and secretly deploy ghostly troops to protect the emperor’s peace by year’s end.

If one successfully dispels calamities such as locust plagues within a year, they may be granted the title of Censor of the Golden Palace of the Nine Heavens (Jiutian Jinqu Yushi). Those who establish altars on sacred mountains, submit memorials praying for the emperor’s longevity, and demonstrate tangible spiritual efficacy may be granted the title of Golden Palace Attendant Immortal (Jinqu Shangxian Shizhong). Those who penetrate their true nature, transcend worldly attachments, and liberate beings from the Five Sufferings (birth, aging, sickness, death, and separation from loved ones—concepts also found in Buddhism), personally adding merit to the deceased in the Southern Bureau (Nancao, an underworld institution), may attain even higher positions.

This scripture elucidates the celestial bureaucratic promotion system and exorcism rituals within Daoist theology. Practitioners who achieve significant merits may gradually ascend through higher immortal ranks.

The text first enumerates nine tiers of high ministerial positions, ranging from the Purple Mansion High Minister to the Limitless High Minister. Advancement to these ranks requires receiving the highest-grade Shangqing (Highest Clarity) tradition's nine classes of Fulu (talismanic registers), which serve as credentials for Daoist cultivation. Other celestial officials progress according to the Three Primes grading system, beginning as lower-grade officials of the Lower Prime, then advancing through Middle Prime and Upper Prime grades. The highest attainable position is Assistant to the Lord of Fengdu (ruler of the underworld), with the ultimate honor being enshrined beside the Three Pure Ones (Sanqing), the supreme deities of Daoism.

The exorcism ritual section details:

• When petitioning the Jade Emperor of the Three Pure Ones, practitioners must wear the Big Dipper talisman and perform "transformation into divinity" (assuming divine form) to submit petitions. After reciting the concluding phrase "May it be as this humble servant declares," they must immediately dispatch the Zhifushi (messenger deities) to execute the decree.
• Judges (Daoist priests performing rituals) must visualize protective deities like the Six Ding and Six Jia spirits, as well as local earth gods accompanying them when going outdoors.
• Before expelling pestilence and evil influences, one must first don the Three Terraces and Big Dipper crown, transforming into an Exorcism Court Commissioner.
• After audience with the Celestial Emperor, practitioners must promptly proceed to the Celestial Pivot Court to mobilize heavenly troops including the Four Heavenly Kings and Twelve Great Deities.
• Establishing a Celestial Prison (a boundary to suppress demons) requires first petitioning the Lord of Mount Tai (ruler of the underworld), following the regulations of the Five Dippers prison system.
• The Exorcism Court seal must measure exactly 1.8 cun (about 5.6 cm) square, carved with thunder patterns in gold or jade, capable of summoning the Six Ding and Six Jia to create protective boundaries.

These regulations reflect Daoism's characteristic deification of administrative systems, projecting human bureaucratic structures onto the celestial realm, while emphasizing meticulous ritual protocols and precise specifications for ritual implements.

This passage primarily explains the specific operational methods of seals, incantations, and sacrificial rituals used in Daoist exorcism ceremonies.

Regarding the use of seals: After completing the seal's creation, it must be stamped with cinnabar. First, a report must be made to Heaven (a mandatory step in the ritual), followed by signing in the prescribed format. Then, a notification must be submitted to the Great Emperor of the Eastern Peak (an important Daoist deity who governs the underworld) before the seal can be officially used. The seals mentioned here include the "Seal of the Celestial Script Exorcism Court" and the "Seal of the Supreme Dharma Master Star," both of which have strictly regulated dimensions: 1.8 inches by the large ruler, 2.1 inches by the small ruler, and 2.4 inches by the millet ruler. These measurements are based on celestial standards, ensuring that spirits and ghosts cannot detect even the slightest discrepancy.

Rules for drawing talismans (Fulu) and reciting incantations: When creating talismans (mystical diagrams and texts used in Daoist exorcism), auspicious days such as Heavenly Virtue (Tiande) and Lunar Virtue (Yuede) must be chosen. Special ritual implements like Black Emperor Ink, Solar Spirit Cinnabar, and the Five Dragons Treasure Inkstone should be used. All materials must be prepared according to the transmitted esoteric formulas and reported to Heaven before use.

Specific procedures for exorcism: To subdue fierce spirits and ghosts, divine generals (Daoist guardian deities) must be dispatched for assistance. Simultaneously, specific hand mudras (ritual hand gestures in Daoist practice) must be formed, with both hands shaped like the Big Dipper to protect oneself. Then, the following command is to be proclaimed: "Your transgressions have already been recorded. My purpose is to save the people."

Requirements for conducting rituals: When performing ceremonies to dispel calamities and pray for blessings, a petition must first be submitted to the True Lord of the Stars (the deity governing the constellations). Then, one should refer to oneself as a disciple, expressing the desire to eliminate misfortunes, gather blessings, and prolong life. Vegetarian offerings, clothing, and other items should be prepared to demonstrate sincerity.

Details of pacing the stars (Bugang Tadou): When performing the Shangqing Gang Steps (a Daoist walking method) and reciting the Dipper Incantation, one must pause at the Tian Gang position, snapping fingers and forming seals. When drawing talismans and chanting incantations, one must begin from the Greedy Wolf Star (the first star of the Big Dipper).

Timing and methods for sacrifices: Sacrifices to deities should be conducted on auspicious days like the Six Jia periods of the four seasons: days containing "Jia" in spring, "Bing" in summer, "Geng" in autumn, and "Gui" in winter. The sacrifice should be performed outside the door, with offerings such as vegetarian fruits, fragrant dates, and soup divided into three portions for the Three Realms Messengers (celestial envoys) and the Four Duty Officers (earthly spirits). During the sacrifice, the following declaration should be made: "By the decree of the Jade Emperor (the supreme deity in Daoism), I assist in the operation of the Heavenly Dao and help the nation in relieving the people. Whether performing talismanic rites, exorcising evil, healing illnesses, or praying for blessings and dispelling calamities, all rely on you, the divine beings, to convey these petitions upward." Finally, wine, fruits, and spirit money should be prepared.

This scripture is divided into two main sections. The first part is the Daoist priest's invocation to divine messengers during a Zhaijiao (Daoist ritual offering), while the second contains the oath to the celestial generals and officers.

In the ritual offering section, the priest respectfully declares: I have heard that since ancient times, those who cultivate the great Dao (the Way) and aspire to become supreme deities must prioritize accumulating De (Virtue/Power) and make saving the people their foremost duty. These divine beings traverse the realms of Yin-Yang, walk through water without drowning, pass through fire without burning, transform in myriad ways, and wield immense power. Fully armed yet moving freely, their very names strike fear into demonic forces, while the sick find peace in their presence. Now, I seek to subdue evil spirits through orthodox methods, relying on your mighty power to capture ghosts, eliminate calamities, benefit the people, and dedicate these merits to the path of goodness. Today, with these humble offerings, I express my gratitude for your achievements. May you, honored messengers, partake freely of this wine and food.

The oath to the celestial generals and officers states: You, the divine generals and soldiers dispatched by the Great Emperor of the Eastern Peak (Mount Tai deity), have long mastered celestial martial arts, profound strategies, and bear reputations of purity and awe-inspiring dignity. Answering the Eastern Peak's command, you specialize in vanquishing demons. Your wrath scatters the souls of malevolent ghosts; your glare alters wind and clouds. Where your divine troops point, no evil spirit can resist. You must assist the state, save the people, benefit the world with compassion, and serve the Dao with sincere devotion—never coveting personal glory.

Our Daoist temple has long received immortal teachings and, by heaven's grace, the authority to command divine officers—all under the protection of the supreme deities. Above, we guard ourselves and preserve life, cultivating the Dao to serve heaven; at the middle level, we propagate the sages' teachings and accumulate hidden virtue; below, we rescue the world, heal illnesses, exorcise evils, eradicate malign forces, and increase blessings. May you join me in accomplishing these virtuous deeds—when merits are fulfilled, you too shall share the glory. Seize this era's opportunity to jointly uphold the supreme status of orthodox methods.

Act with benefit rather than harm, with majesty yet discipline. Those who defy heavenly principles or harm living beings must be punished and eliminated—rooting out wickedness to uphold righteousness. Use divine power to conquer malevolence, and wise methods to thwart sinister plots. Who could withstand such might? Only you, celestial beings, can assist me in achieving this great work.

This scripture describes the regulations governing the celestial generals and soldiers under the jurisdiction of the Daoist Exorcism Bureau (a specialized institution for warding off evil and protecting the Dharma). The North Pole Exorcism Bureau (a key Daoist protective institution), acting on the command of the Jade Emperor, oversees numerous celestial soldiers and divine generals responsible for safeguarding the orthodox Dao and delivering salvation to the people.

The text particularly mentions four sizes of celestial seals (Daoist ritual implements) used by the Exorcism Bureau: 1.8 inches, 2.1 inches, 3 inches, and 5 inches. These seals contain immense power—every intricate line can mobilize 360,000 gāi (an astronomically large number) of soldiers. Evil spirits tremble at their sight, while the afflicted find peace upon seeing them. The Heavenly Emperor also grants the assistance of mighty warriors; the soldiers within the seals can be summoned instantly, moving like the wind with infinite transformations.

These divine generals and soldiers manifest in two forms: first, as colossal Dharma appearances—their heads supporting Mount Kunlun, their shoulders bearing the sun and moon, holding the Emperor's Bell (a Daoist ritual implement) in hand, and treading upon mythic dragons; second, as minuscule forms capable of hiding within a single strand of hair. They transform endlessly to protect the orthodox path yet never boast of their merits.

The Exorcism Bureau clearly stipulates: celestial soldiers and generals must remain on constant alert, arriving immediately when summoned. When not on duty or unsummoned, they must conceal themselves within heaven and earth. Specific arrangements include:

• A standing force of 3,600 Southern Dipper celestial soldiers, 50,000 Black Killer divine troops, along with soldiers from the Northern Dipper, Three-Five, Orthodox Unity (Zhengyi), and Radiant Light divisions
• Soldiers dispatched from Mount Tai alternate in two shifts
• Specialized units include Vajra Warriors, Flying Dragon Cavalry Officers, and Dragon-Slaying Cavalry Officers

Divine generals or soldiers who violate these regulations face severe punishment. The entire management system is rigorous and orderly, ensuring the immediate mobilization of troops to protect the Dharma and aid the world.

Regulations on the Dispatch of Judicial Officers and Troop Deployments

When judicial officers must travel urgently on official business, they are exempt from routine restrictions but must remain stationed at the temple (referring to the Daoist monastery or altar) and may not act negligently. A commanding divine general (responsible for leading celestial troops) and an assisting divine general (a protector deity aiding in ritual practice) shall each oversee the mission, accompanied by a specified number of mounted and foot soldiers (the exact count must be documented in the official dispatch).

By this proclamation, all deployed troops, generals, and divine officials are hereby instructed to strictly adhere to these orders. Violations will be met with severe punishment, while meritorious service will be promptly rewarded, reported to the celestial court, and blessed with divine favor. This decree is absolute and irrevocable. Let all take heed.

Issued on [date]

(Official title, name, and seal affixed)

Disciple’s Oath When Seeking Initiation

I, [name], residing in [village], [town], [county], [province], born at [date and hour] under the guardianship of [specific Northern Dipper Star Lord] (in Daoist belief, human destiny is governed by the Seven Stars of the Northern Dipper), hereby present nine taels of gold, a pair of gold rings, and one bolt of white silk as tokens of sincerity, along with four taels of blue thread in lieu of hair-cutting (an ancient oath ritual) and seven taels of cinnabar in place of blood-oath (a covenant ceremony).

With utmost reverence, I seek initiation into the "Celestial Heart Orthodox Methods" (a major Daoist ritual system) under the guidance of Master [name], pledging to uphold the Dao’s principles, serve the nation, and rescue the people. Observing the impermanence of worldly life and lamenting my inability to eradicate suffering or aid the world, I am filled with remorse for my lax practice and profound awe. Yet by karmic fortune across lifetimes, I now encounter this rare opportunity. Hearing that you, Master, keep the gates of the Mysterious Way open—propagating the teachings of the Most High (referring to Lord Lao, the supreme Daoist deity), preserving orthodox methods, illuminating the Dao, and delivering all beings—I humbly offer my unworthy self to your guidance.

I vow to strictly uphold the precepts, never daring to transgress. Should I forget your grace, may I sink into eternal suffering; should I attain liberation, I shall devote myself wholly to cultivation. If destiny grants me future encounters with the Mysterious, I will repay your kindness with all my heart. I beseech your compassion, Master, to witness my sincerity and grant my plea.

Respectfully submitted on [date]

Disciple’s Petition for a Guarantor-Master

I, [name], residing in [village], [town], [county], [province], previously submitted an initiation oath on [date] (content similar to the above, omitted here)...

This document presents the ordination texts and talismanic formulas of the Shangqing (Highest Clarity) tradition—an influential early Daoist school. It primarily details the disciple's process of seeking a master to receive teachings, along with the transmission protocols of Tianxin Zhengfa (the Orthodox Method of the Celestial Heart), a Daoist practice for exorcism and healing.

Those wishing to study Tianxin Zhengfa must first secure a recommendation from an accomplished master. The petitioner in this text describes himself as a longtime dedicated cultivator who traveled extensively to find an enlightened teacher, eventually encountering a master proficient in this method. He submits a formal petition with sincere humility, requesting sponsorship for ordination while pledging steadfast practice and lifelong gratitude to his teacher.

The latter section meticulously records the specifications for ritual implements: the wooden talismanic tablet (banfu) should measure 9.5 cun in height and 5 cun in width, symbolizing the human form; the iron covenant plaque (tiequan) extends 4 chi 9 cun, representing the four directions and nine celestial stars. Notably, it criticizes contemporary deviations—like using cypress wood or iron plates—as failing to meet immortal standards, emphasizing these implements primarily serve as sacred covenants.

A subsequent imperial decree from the Jade Emperor (Daoism's supreme deity) confers the title "Right Judicial Officer of the Exorcism Bureau," mandating the recipient to: practice according to orthodoxy, eradicate evil while upholding righteousness, honor parents and teachers, maintain harmonious relationships, avoid sycophancy, and never transmit teachings to unqualified persons. Violations would nullify the ritual efficacy and invoke evaluation by the Three Officials (the celestial lords of Heaven, Earth, and Water). The text concludes with an exorcism incantation summoning guardian deities like the Four Heavenly Kings and Eight Vajra Warriors.

The recurring phrase "urgently, urgently, in accordance with statutes and ordinances" (jiji rulüling) typifies Daoist incantation endings, commanding immediate enforcement. This document exemplifies the rigorous Song-dynasty Daoist ordination ceremonies, integrating cultivation precepts, ritual implement standards, and divine authorization into a cohesive whole.

This scripture primarily describes the ordination ceremony and responsibilities of officials in the Daoist Exorcism Bureau. First, it enumerates various divine beings (such as the Six Ding and Six Jia spirits, the Great Sage of Dark Warrior, deities of wind, rain, thunder and lightning, and the sacred mountains and rivers) who must all obey the celestial mandate and iron covenant from the Heavenly Emperor to jointly uphold the righteous Dao and eradicate evil spirits. It particularly emphasizes that any malevolent deity daring to disobey orders will be utterly destroyed, concluding with the incantatory phrase "Swiftly, swiftly, in accordance with the statutes and ordinances!"

The second section presents the format for recommendation documents, where a transmission master (initiating preceptor) nominates a candidate. The recommended individual must possess virtuous and sincere character, demonstrate commitment to aiding the world and saving beings, and have long-standing devotion to Daoism. The document meticulously records the candidate's birth details, associated Northern Dipper deity, and specifies their appointment as "Right Judge of the Northern Pole Exorcism Bureau," assisting in exorcism affairs.

The final portion outlines the format for the newly appointed official's gratitude memorial. The appointee must reverently submit a memorial of thanks to the "Jade Emperor of Supreme Clarity" (one of Daoism's highest deities), acknowledging their understanding of the profound principle that "though the Great Dao is formless, it nurtures all things." The entire text reflects Daoism's rigorous procedures for selecting officials through sacred rituals, emphasizing that cultivators must practice both internal refinement and external service—maintaining precepts for self-cultivation while benefiting the world.

(Note: The Exorcism Bureau is a celestial institution in Daoist mythology responsible for exorcising evil, analogous to a heavenly judicial department; Fulu (talismans and registers) are special Daoist documents used to summon deities and command spirits; the Six Ding and Six Jia constitute a system of Daoist guardian warrior deities)

This passage is a memorial text from the Shangqing Marrow and Spirit Scripture Ghost Statutes, an important scripture of the Shangqing (Highest Clarity) Daoist tradition, expressing the practitioner's devout reverence toward the Celestial Venerables. The main content can be understood as follows:

The supreme Dao (Shangde, Highest Virtue) does not deliberately govern the myriad beings but naturally operates the Three Primordials (heaven, earth, and humanity—the three fundamental elements constituting the cosmos), allowing all things to manifest their inherent nature. The most sacred principles (Zui Ling) reside at the pinnacle. The key to Daoist cultivation lies in steadfastly adhering to the "non-dual" method (referring to undivided, single-minded practice), never straying from the root. The essence of "guarding the One" (Shou Yi, the practice of concentrating and preserving the primordial Qi) lies in inner sincerity.

The author humbly identifies as an ordinary mortal yet finds themselves privileged to join the ranks of immortals, feeling deeply reverent and awestruck. With utmost respect, they prostrate before the Three Supreme Celestial Venerables: the Celestial Venerable of Primordial Beginning (Yuanshi Tianzun, one of the highest Daoist deities symbolizing the origin of the cosmos) residing in the Jade Pure sacred realm; the Celestial Venerable of Numinous Treasure (Lingbao Tianzun, the deity presiding over Daoist scriptures) in the Highest Clarity pure realm; and the Celestial Venerable of Dao and Virtue (Daode Tianzun, also known as Lord Lao, the ancestral founder of Daoism) in the Great Clarity immortal realm. These three Venerables created heaven and earth, govern the laws of cosmic operation, and have endured for nine hundred and ninety-nine billion eons.

The scripture mentions the kalpic cycles of Chiming and Longhan (cosmic epochs in Daoist cosmology) that the Lord of the Dao (a title for realized beings) traversed when inaugurating the cosmos, as well as the origins of the Ten Honored Titles and the Hundred True Numinous Beings (referring to realized adepts and divine spirits). The Orthodox Methods of the Three Heavens (the fundamental teachings of the Shangqing, Jade Pure, and Great Clarity realms) and the True Talismans of the Five Thearchs (divine talismans of the Five Directional Emperors) widely disseminate teachings, bestowing auspicious signs and illuminating all beings with radiant light.

The author acknowledges their mortal existence yet expresses gratitude for the opportunity to practice the supreme Daoist methods, transcending worldly attachments and being fortunate enough to be inscribed in the immortal registers. Thus, they resolve to uphold celestial precepts above while compassionately addressing human suffering below, making the salvation of suffering and aid to the world their fundamental intention, sincerely repaying this grace. Finally, with reverent trepidation, they compose this memorial, signing and submitting it on the specified date.