《靈寶領教濟度金書》Vol. 226

The Lingbao Lingjiao Jidu Jinshu (Golden Book of Lingbao Salvation Rituals) documents the detailed procedure of a Daoist transmission ceremony (chuandu jiaoyi). The ritual begins with the master performing Pacing the Void (buxu) steps, burning incense, and chanting hymns of praise.

The master first pays reverent homage to the patriarchs, focusing the mind in meditation (cunxiang) on various perfected immortals. This is followed by recitation of the Protective Spirit Incantation (weiling zhou), invoking the powers of the Five Planets (Wood, Jupiter; Fire, Mars; Earth, Saturn; Metal, Venus; Water, Mercury) to illuminate the four directions: Mercury dispels calamities, Jupiter brings prosperity, Mars (Yinghuo) eliminates misfortunes, Venus (Taibai) averts military conflicts, and Saturn (Zhenxing) stabilizes households and nations. These stellar deities, whose names are recorded in the celestial jade registers, command wind and clouds, traverse the ten directions, and lead myriad divine troops to guard the perfected ones.

The master then strikes the ritual drum twenty-four times (mingfa gu), summoning the three primordial Qi energies of the Supreme Three Heavens (Yuanshi, Xuan Yuan, and Shi), along with the descent of Lord Lao (Taishang Laojun). Simultaneously, thirty-two assisting deities are invoked, including the body's guardian spirits (gongcao), golden boys and jade maiders, and the Five Directional Thearchs.

With solemnity, the master petitions: "This altar is now established to beseech the primordial Qi from the Jade Purity realm and the wondrous light of Lingbao to descend. May the ritual space be purified inside and out, free from defilement or demonic interference throughout heaven and earth. Let celestial music of jade pendants resonate through the ten directions, repelling all demonic obstructions, that our sincere devotion may reach the celestial court."

Finally, the master declares his ritual rank (fabai), reverently petitioning the supreme deities: the Three Pure Ones (Sanqing) - Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), Celestial Worthy of Numinous Treasure (Lingbao Tianzun), and Celestial Worthy of Dao and Virtue (Daode Tianzun) - along with other paramount celestial sovereigns including the Jade Emperor (Yuhuang Dadi), Purple Tenuity Emperor (Ziwei Dadi), and Empress Earth (Houtu Huangdiqi). Through this rigorous liturgical procedure (keyi), the ritual achieves communion between humans and deities, fulfilling the purpose of universal salvation.

This scripture enumerates the numerous divine titles within the Daoist celestial hierarchy, primarily divided into several tiers:

First, it mentions the highest-ranking "Daojun" (Lord of the Way) deities, including the Purple Tenuity Primordial Numinous Azure-Gold Great Daojun and the Ten Directions Numinous Treasure Celestial Worthies—all representing the supreme deities in Daoism. Following these are important celestial beings from the "Nine Heavens Spirit-Generating Divine Emperors" to the "Four Sagely True Lords of the North Pole," encompassing the Thirty-Three Heavens system, astral deities, and the Five Phases (Wood, Fire, Earth, Metal, Water) gods.

The second category comprises functional deities overseeing specific domains: the "True Lords of the Nine Heavens' Various Bureaus" administer celestial departments, while the "True Lords of the Heavenly Ministry's Various Offices" govern underworld affairs. Also included are presiding deities of internal Daoist institutions like the "Numinous Treasure Celestial Immortals' Inner Court," along with guardian spirits of scriptures from the "Three Caverns and Four Supplements" (referring to Daoism's textual classification system).

The third section lists important ancestral masters from Daoist history, such as the Great Cavern Ancestral Master Purple Void Primordial Lord; the Two Perfected Ones Yang and Xu (Yang Xi and Xu Mi); the Numinous Treasure Ancestral Masters Xu, Ge, and Zheng (Xu Laile, Ge Xuan, and Zheng Yin); and the Ritual Teachings Ancestral Masters Lu, Zhang, and Du (Lu Xiujing, Zhang Daoling, and Du Guangting).

The final portion includes various terrestrial deities and functional spirits: the Five Marchmount Emperors, water palace gods, city gods (Chenghuang), and local earth deities (Tudi), as well as divine messengers like the "Three Realms' Talisman Couriers" who carry out specific celestial assignments.

The latter part of the scripture contains devotional prayers where devotees express reverence to these deities. The general meaning conveys: The supreme Dao transcends all, governing the operation of all things, while divine achievements subtly manifest through the workings of Yin-Yang. With sincere hearts, devotees hope the deities will descend to their ritual assembly, arriving from the Nine Heavens in immortal chariots (Danyu) and ceremonial processions (feathered canopies and rainbow banners) to bestow blessings. They vow to purify themselves and cultivate the Dao (with "phoenix-case jade texts" referring to scriptures and "dragon-casket jade treasures" denoting ritual implements), praying for the deities to witness their devotion.

This scripture describes the solemn ritual of invoking divine presence in Daoist purification ceremonies (Zhaijiao). The officiating priest (referring to himself as "your servant") devoutly petitions the assembly of exalted immortals to descend, preparing to communicate with the divine through a series of ritual protocols.

At the ceremony's commencement, the priest visualizes the celestial beings descending upon emerald-green chariots (lü nianlu) drawn by swift cloud-dragons, these sacred visions converging upon the star-altar. With utmost sincerity, the priest performs the grand prostration (qishou zaibai), preparing to begin the "initial offering" ritual segment.

The priest declares: Within the primordial state of "Grand Nothingness" (Taiwu) preceding cosmic formation resides the pure Dao-Qi (purple yang conceals the wonder of phoenix-strategies), while the manifested universe contains profound mysteries (yellow chaos disperses the secrets of dragon-cases). These mysteries both sustain cosmic operations and enlighten sentient beings. Since ancient times, early adepts established teachings and transmitted scriptures, while later seekers visited enlightened masters to propagate the Dao. The Three Vehicles (referring to progressive stages of Daoist practice) spread these teachings, their golden rules strictly prohibiting irreverence; the Seven Divisions (scriptural classifications) promulgate the classics, their jade statutes carefully preserved. These profundities are revealed only to those with special spiritual capacity, inaccessible to those lacking virtue. Now that the Dao's teachings circulate among humanity, may they be glorified in the celestial realms.

The priest then presents his circumstances: "This disciple, formed through the harmonious interaction of yin and yang qi (yang essence gestates qi, yin purity congeals form), though constantly occupied with worldly affairs, has failed to accumulate merit while amassing transgressions. To repay the generative grace of Heaven and Earth and assist the nurturing work of creation, I now sincerely take refuge in the Great Dao, humbly petitioning the deities through your unworthy servant."

Expressing his determination to transmit the arcane teachings of the Three Caverns (Dongzhen, Dongxuan, Dongshen), the priest aspires to truly comprehend the oral instructions bestowed by celestial immortals. For this purpose, he has prepared a green petition (qingci, memorial documents to celestial powers) to be reverently recited.

Following the petition's recitation, the priest continues his supplication: "As expressed in these sincere words, may we perceive our patriarchs' brilliance illuminating the six directions like sunlight, our ancestral tradition (zongfeng) resonating through the nine realms of existence. These manifestations occur through the responsive transformations of immortal-truths, revealing the Dao through the Mysterious Gate. Recognizing my own ignorance yet receiving the Jade Emperor's compassion, I acknowledge my incomplete understanding, daring not claim mastery—only mindful of this transmission's sacred responsibility. With boundless yearning and unwavering commitment, I approach this spiritual surrender."

Finally, the priest arranges the ruijian (ritual tablets) to solemnly petition deities at the Mysterious Altar; unfurls sacred zhitu diagrams while approaching the cinnabar platform to present his case. Through concentrated repentance, he seeks to eliminate karmic obstructions and sever delusions to return to original purity. Having purified body and mind, he hopes to apprehend subtle Daoist teachings during tonight's new ceremony. Through the blood-oath and elixir-drinking ritual (a covenant ceremony), he establishes a sacred bond with Heaven and Earth; by breaking old covenants and establishing new ones (fenhuan poquan), he renews vows to the deities, thereby receiving complete transmission of scriptures, registers, and talismanic methods.

This scripture passage describes the prayer content of the "second offering" (Yaxian) segment in Daoist Zhaijiao (purification ritual) ceremonies, conveying three main layers of meaning:

First, it emphasizes the majesty of the divine hierarchy. Celestial deities at various heavenly levels (organized in bureaus, departments, and offices) exercise their authority through jade talismans and golden seals. These deities, ranked among the immortal classes, possess solemn grandeur. They carry out the Heavenly Emperor's decrees, governing all things through Dao-Qi (primordial energy), with their divine radiance illuminating all realms. They can bestow practitioners with pure hearts and wisdom. When adepts hold ritual implements (jade tablets) and cultivate in harmony with the Dao, deities from all directions respond to the summons of golden talismans.

Second, it stresses the importance of cultivation lineage. Practitioners must inherit the glorious tradition of immortal Dao and continue the sacred dharma transmission. During rituals, one must make reverent offerings, arranging altars according to sacred sequences like the Liujia (sixty Jiazi deities) and Wushen (Five Phases commands), expressing devotion through the second ceremonial offering.

Finally, it presents specific prayer contents: The disciple (named) aspires toward Daoist practice and has been fortunate to receive transmission from their master. They cultivate under the witness of the Three Officials and Five Emperors (heavenly, earthly, and water officials with the five directional emperors) and the Nine Bureaus and Four Offices (celestial administrative bodies). The prayer seeks forgiveness for past transgressions, requesting that red-document couriers deliver petitions to the celestial court and white-jade tablets break through hell's obstacles. May the yang-spirit ascend to the Three Heavens (Qingwei, Yuyu, and Dachi realms) while yin-demons are blocked by the Nine Earthly Depths.

The supplication asks that the disciple may: perfectly uphold precepts and widely distribute merits; avoid harm from the Six Excesses (wind, cold, heat, dampness, dryness, and fire) in daily life and steer clear of the Nine Untimely Deaths; swiftly comprehend profound truths and master ascension techniques; complete the Nine-Cycle Golden Elixir (Jindan) in the Yellow Court (Dantian) and refine the Five Qi converging toward the origin in the Mystic Valley (ancestral aperture); with blessings extending to generations of ancestors.

This scripture describes a Daoist initiation ritual (Chuandu), a sacred ceremony where a master transmits the spiritual lineage to a disciple, formally acknowledging their qualification to carry on the tradition.

The ceremony begins as the presiding high priest (Gaogong Fashi) leads the initiate disciple reverently before the altar, following the established liturgy (Keyi). Kneeling in devotion, the high priest offers solemn prayers, expressing reverence for the Three Caverns scriptures (Dongzhen, Dongxuan, Dongshen) and the Nine Pure Celestial Deities, beseeching that the ancestral teachings of the Dao may endure eternally.

The disciple humbly acknowledges being born in an era of peace, yet laments lacking sufficient virtue (De) and compassion to aid the world. Having purified themselves through three days of fasting, they now approach with sincere devotion to receive the profound Daoist transmission. They pray this initiation will deepen their understanding of the Dao (Dao) and enable them to benefit all beings.

The high priest declares their solemn duty to preserve the lineage, vowing not to neglect this responsibility. Having petitioned the celestial deities, they prepare to impart the esoteric teachings in secrecy. Though modest about their own abilities, the priest pledges to fulfill the transmission with utmost dedication, hoping to align with heavenly grace and fulfill human aspirations.

The ritual concludes with the final wine offering (Zhongxian Jiu) and the proclamation of successful initiation (Xuandedu Ke), completing the ceremony in a solemn, sacred atmosphere. The text illustrates the meticulous nature of Daoist transmission, emphasizing the mutual responsibility between master and disciple, as well as the sanctity of preserving the Daoist teachings.

This passage depicts the solemn ceremony of transmission (chuandu) in the Lingbao (Numinous Treasure) tradition of Daoism. The High Priest (gaogong), the presiding Daoist master, conducts the transmission ritual before the sacred image of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), while disciples kneel to receive the lineage transmission.

At the start of the ritual, the High Priest stands to the right of the deity's image facing east, while disciples kneel to the left facing west. All ritual implements are arranged on the altar before the High Priest. He solemnly declares: the Three Caverns scriptures (the canonical collection of Daoist texts) and the Nine Heavens' Precious Models (celestial precepts) have been transmitted to humanity since antiquity. He emphasizes that lineage transmission must strictly follow the principles of "no transmission without a master" and "no revelation to the unworthy." These profound liturgical traditions (keyi) demand utmost reverence—the transmitter must tread as if on thin ice, the receiver must stand as if at a cliff's edge, maintaining awe at all times.

Since ancient times, transmission ceremonies have employed jade geese and golden fish (symbols of sincerity) along with cinnabar and blue silk (oath-taking implements) to demonstrate disciples' devotion. These protocols are clearly recorded in the classics. The Great Dao (Dao) permits no secret private transmissions, nor can its wondrous methods be bought or sold. In today's superficial world, many fail to respect the Dao's teachings, some even coveting wealth. But true transmission values sincerity above gold.

The High Priest declares he upholds the celestial mandate without greed, wishing only to transmit to the virtuous. He admonishes the disciples: those seeking the Supreme Way (shangdao) cannot rely on material offerings alone—they must take solemn oaths and strictly observe precepts. At this point, the disciples present their written vows (shizhuang) from their robes to the master, who reads them aloud before the deity. The oath emphasizes diligent practice and sincere pursuit of the Dao, specifically naming the Lingbao Scripture of Soaring to Heaven and the Ten Superior Precepts of Wisdom as essential texts for cultivation.

The entire ceremony highlights the gravity of Daoist transmission: material offerings express sincerity, but spiritual commitment remains paramount. Through such solemn rituals, the Dao's teachings are preserved pure and untainted through generations.

This scripture describes the procedures and content of a Daoist ordination ritual. It first emphasizes the importance of precepts: these rules serve to prevent transgressions and restrain deluded thoughts. Those who uphold the precepts gain reverence from celestial beings and humans, while violators invite divine retribution.

During the ceremony, disciples reverently receive the Ten Precepts (detailed in other scriptures) from their master and pledge to observe them. The master uses a vermilion brush to draw talismanic symbols before the disciple's heart while reciting the oath:

"With this brush pointing to Heaven, I swear: If the disciple does not betray Heaven, yet Heaven betrays the disciple, may the sun and moon lose their light. Should the disciple betray Heaven, nine generations of ancestors shall be condemned. With this brush pointing to Earth, I swear: If the disciple does not betray Earth, yet Earth betrays the disciple, may no plants grow. Should the disciple betray Earth, may they sink into the Northern Feng hell with their lineage severed. With this brush pointing to the heart, I swear: If the disciple keeps faith, may the sun, moon and Northern Dipper bear witness. Should the heart be betrayed, may ten thousand kalpas of wind-blade punishment follow."

The ritual then invokes deities from the ten directions: summoning the Celestial Worthy of Numinous Treasure (Lingbao Tianzun), perfected beings and divine immortals to witness the vows, eradicate the three evil karmas, sever hellish roots, and liberate nine generations of ancestors. The disciple pledges that upon achieving Daoist perfection, they will aid the world by summoning spirits to subdue demons, deliver beings from the underworld, and protect the nation's peace. Finally, they swear to accept celestial punishment should their words prove false.

Through solemn oaths and talismanic incantations, the entire ceremony establishes the disciple's sacred commitment to spiritual cultivation, witnessed and safeguarded by divine powers.

I now devote myself wholeheartedly to the Three Treasures of Daoism—the Dao (the Way), the Jing (scriptures), and the Shi (masters)—and solemnly vow: Should I harbor disloyal thoughts, begin with diligence but later grow lax, betray the Daoist teachings or defame its doctrines, recklessly disclose secrets or neglect cultivation, disobey my master's instructions, fail to maintain reverence and faith, transmit teachings prematurely to unworthy recipients, commit acts of disloyalty or filial impiety, engage in licentiousness, slander others or plot harm, may I willingly accept celestial punishment—first bringing shame upon my ancestors, then burdening future generations, eternally sinking into the Fengdu Underworld (the Daoist realm of the dead). May my body endure the torment of wind-blades (a Daoist conception of excruciating punishment), suffer threefold tortures, be reborn in lowly forms, and forever lose the opportunity for immortality.

May the Three Officials of Heaven, Earth, and Water (the celestial administrators of the Three Realms), the Four Directional Heavenly Emperors, the Five Directional Thearchs (guardian deities of the Five Phases), the stellar lords of the Sun, Moon, and Northern Dipper, the Four Extremity Perfected Ones, and the Three Transmission Masters bear witness to this covenant. Having sworn this oath, I shall never defy Heaven and Earth, never betray my master's teachings, remain loyal to my nation, filial to my parents, compassionate to all beings, and devoted to relieving suffering souls through benevolent deeds. Should I break this vow, may I endure the torments of the Threefold Hells and the Five Sufferings.

The master then tears the covenant document in half, presenting one portion along with a ring-shaped token to the disciple. Kneeling to receive it, the disciple reads the text before the altar and keeps it close to their body. Next, the master raises the Elixir Water (a ritual liquid symbolizing the oath), while the disciple cuts their hair and pricks their finger to seal the vow in blood. Drinking the Elixir Water to affirm their resolve, they declare before the Celestial Worthy: "May the Three Officials record virtuous deeds, the Five Thearchs witness this covenant, the Three Masters transmit the teachings, the heavens register my name, the Northern Dipper dispel calamities and prolong life, the Southern Dipper inscribe longevity, all deities heed my summons, and malevolent spirits withdraw in reverence. May my ancestors of seven generations cultivate in the Southern Palace (a Daoist celestial realm) until their merits are fulfilled and they may behold the Jade Clarity Heaven (the highest Daoist paradise). Should I violate this oath, may my spiritual powers vanish."

Finally, master and disciple each drink from the Elixir Water, break the token, and seal the covenant with blood. According to Daoist precepts, the transmission of scriptures, talismans (fulu), esoteric formulas, and seals from the Three Caverns and Four Supplements (the Daoist scriptural classification system) is now formally conferred. The disciple receives them kneeling, vowing never to forget their roots. After the presiding ritual master reads the ordination document, the disciple completes the ceremony with three prostrations.

(Note: This passage fully presents the core elements of Daoist ordination rituals, including oath-taking, covenants, elixir-drinking, and token-breaking—ceremonial procedures embodying contractual spirituality. It emphasizes the ethical principles practitioners must uphold and the severe consequences of breaking vows.)

This passage depicts the solemn ceremony of a Daoist initiation ritual, where the master transmits five sacred implements to the disciple, each accompanied by specific rites and admonitions:

When presenting the scriptures, the master declares: "These contain the twenty-four sublime authentic scriptures, the ten Dongxuan classics, and the orthodox methods of the Three Sovereigns from the Dongshen tradition. These texts bear the dragon-seal and phoenix-script characters from the supreme realms of Tai Xuan and Tai Qing, carved in jade and inlaid with gold. Descended from the celestial Qingwei Heaven, they spread boundless blessings—yet their careless treatment invites calamity. I now transmit them to you: guard them reverently." The disciple receives them with three prostrations.

Transmitting the ritual registers (fulu), the master proclaims: "Herein lies the authentic fivefold transmission, the essential teachings of the Shenxiao lineage's Four Immortals, and the quintessence of seven methods requiring true lineage succession. Like imperial edicts from the Zhenghe era, they must be preserved at the ancestral altar. I now entrust them to you: keep them secret." Again, the disciple bows thrice.

When conferring the esoteric manuals, the master states: "This contains the forbidden spiritual methods of Donghua Fangzhu paradise, the Huanglu universal salvation rites, and the golden tallies and jade credentials governing the Three Heavens' celestial bureaus. Precious as the Black Dragon's pearl, they ferry souls across life-and-death and aid ascension to immortality." The disciple receives them with three full prostrations.

Handing down the liturgical codes (keyi), the master instructs: "Recorded here are twenty-seven grades of purification rites and forty-two forms of sacrificial offerings, transmitted from Master Jianji (Lu Xiujing) through Master Guangcheng (Du Guangting)'s refinements, suitable for all Three Caverns traditions. Future inheritors must uphold them scrupulously." The disciple accepts them with ritual bows.

Finally, presenting the ritual seal, the master warns: "This golden seal commands ten thousand methods, bestowed by the Three Heavens' immortals themselves to summon myriad spirits with divine guardians' protection. Its misuse incurs celestial punishment." Of the ritual sword, he declares: "Its radiance pierces the Ox and Dipper constellations—this paired blade of yin and yang subdues demons, dispels inauspicious forces, and reaches the cloud-hung heavens. Wielded by adepts, it enables instantaneous transformations. Yet observe the precepts strictly: never employ it recklessly."

When the master bestowed the sacred sword upon the disciple, the disciple reverently kowtowed three times before receiving it. This sword could shake the underworld realms, its blade inscribed with jade seal scripts (Daoist mystical writings) that shone with the radiance of sun, moon, and stars. It demanded devout veneration, for those who treated it lightly would incur celestial punishment.

Next, the master presented the nine-jointed bamboo staff. This divine staff, sourced from the sacred Yang Mountain with its nine curved segments, contained the essential Qi of the Five Directional Emperors (Daoist deities governing the cardinal directions). It required a thousand days of cultivation to fully manifest its power. Wherever this staff pointed, it could open the gates of the netherworld.

The master then transmitted the Mysterious Lingxuan Jade Pivot treasure implement (a Daoist ritual object). This instrument could penetrate profound mystical realms and dissolve the Twenty-Four Calamities (misfortunes recognized in Daoism). When activated through Gangbu steps (ritual stepping patterns used in Daoist ceremonies), it possessed the power to exorcise evil, subdue demons, and summon celestial beasts.

Following this came the sacred ruler, a ritual implement originating from the Purple Tenuity Palace in the celestial realms (the highest Daoist heaven). Its bearer could command the Three Realms (heaven, earth, and water). Engraved with dragon-tiger talismanic scripts, its proper use brought blessings while inverted use delivered divine retribution.

Finally, the master transmitted the Command Token (a Daoist implement for summoning deities). This object could mobilize the Thunder Ministry deities to control wind and rain. Once activated, all deities of the Nine Palaces (Daoist cosmological system) were bound to obey, with offenders facing punishment from Fengdu (the Daoist underworld).

After completing these ritual transmissions, the lineage disciple (successor to the Daoist tradition) officially became an officer of the celestial bureaucracy, entitled to wear the ritual seal and command deities across the Three Realms. All celestial officials and divine generals were required to heed their summons, assembling promptly at the ritual arena without delay.

The ceremony concluded with the reading of the Troop Dispatch Document (a writ for mobilizing celestial forces), summoning all immortal officials and commanders within the lineage's transmission. They were commanded to manifest physically, don full regalia, and permanently station themselves near the disciple's practice site, standing ready to assist in ritual affairs and support spiritual cultivation.

This scripture describes a Daoist ordination ritual divided into three main phases:

First, the master (师) transfers the celestial officers and generals responsible for universal salvation to the disciple. The master summons the relevant immortal officials and deities, instructing them to permanently reside at the disciple's new cultivation site (本靖香火所在) and remain ready for service without delay. These divine generals must strictly adhere to the Mystic Altar's (玄坛) precepts - the sacred space for Daoist rituals - to assist the disciple's practice.

The core ordination follows. The master transmits the Three Caverns (三洞 - Dongzhen, Dongxuan, Dongshen) scriptures to the disciple, bestowing golden talismans (金符) and ritual robes (三品道袍), empowering them to command the celestial officers of the Nine Heavens. The text emphasizes this rare opportunity occurring "once in a thousand years," requiring the disciple's reverent attention. The transmission includes: precious scriptures (金文玉简), the Dao of natural resonance (自然感应之道), and methods for directing immortals (役使灵仙之法). A warning accompanies the transmission - negligence in upholding these teachings will invite misfortune.

The conclusion involves gratitude offerings. The master leads the disciple in prolonged kneeling before the Three Treasures (三宝 - Dao, scriptures, and teacher), addressing the Celestial Worthy with the humble self-reference "臣". The text states the disciple has now received the Three Caverns' illuminated precepts (三洞明科) and orthodox methods from various departments (诸司正法), qualifying them to assist celestial mechanisms above and propagate the true Dao below. The master acknowledges all occurs through the Celestial Worthy's majestic radiance, vowing to continue cultivation with devout awe. The ritual concludes with threefold prostrations.

The entire ceremony embodies the solemnity of Daoist transmission, emphasizing the precept "not transmitting to the unworthy" (非圣不传) and the karmic principle "reverence brings divine protection, negligence invites disaster" (敬则神佑，慢则祸臻). Through this sacred authorization, the disciple officially gains qualification to command spirits and perform Daoist rituals.

This passage describes the Threefold Offering ritual within Daoist ordination ceremonies (the formal transmission of priestly registers and teachings). After the Master of Ceremonies (Dujiang) declares the completion of the ordination, attendants reverently perform the triple offering.

The chief officiant (referring to himself as "your servant") piously addresses the Three Pure Ones (Yuqing, Shangqing, and Taiqing—the highest Daoist deities), the perfected sages of the ten directions, and all ancestral masters of the transmitted teachings. He declares that though the sacrificial millet offerings may seem humble, they carry sincere devotion to heaven and earth; though the simple water plants are meager, they spread reverence for the sacred earth. The disciple, fortunate to receive the transmission of Daoist teachings, holds this radiant grace deep within his heart.

The disciple solemnly vows: to forever cherish this gratitude, upholding the teachings with the steadfastness of golden orchid bonds. In word and deed, he dares not forget his oath, which shines as brightly as the sun and moon—should he break it, he willingly accepts the thunder's judgment. Now, with the three ordination masters (the initiating master, the recommending master, and the supervising master) bearing witness, the disciple speaks not a single false word. He prays to perfect his virtuous nature, awaken his Dao-heart, transmit the sacred scriptures, and spread the sages' blessings throughout the mortal realm. With utmost sincerity, he seeks the Dao, beseeching the divine light to descend upon the Purple Tenuity Palace (symbolizing the celestial court).

The disciple resolves to cultivate diligently, swiftly attaining the wondrous fruits of the Dao and completing his virtuous merit. Even as the incense branches burn to ashes and the divine luan-phoenixes return to the void, as the hundred fragrances dissolve into mist and the radiance of the nine phoenixes fades into the vast heavens, he gazes upward, watching the celestial deities resume their thrones and respectfully sending the ten thousand sages back to their heavenly abodes. The officiant humbly acknowledges his limited ability, offering only profound reverence, praying that the ancestral qi (primordial energy) of the patriarchs may permeate the azure mists and purple vapors, and that the divine efficacy may spread widely among humanity. The prayer concludes with utmost earnestness.

(Note: "Yellow earth" refers to the mortal realm, while "Purple Tenuity" (Ziwei) symbolizes the celestial court; the "eight luan-phoenixes" and "nine phoenixes" are auspicious divine birds in Daoist ritual symbolism; "ancestral qi" denotes the primordial energy transmitted by the Daoist patriarchs.)