《靈寶玉鑑》Vol. 26

This scripture records the specific procedures of the Daoist "Dragon-Tossing and Memorial-Submitting" (Toulong Jinjian) ritual. As a crucial element in Daoist zhaijiao (purification rituals) and keyi (liturgies), this practice involves submitting memorial texts to the Three Realms of Heaven, Earth, and Water to pray for disaster relief and misfortune resolution.

The Mountain Memorial section explains that after completing the Yellow Register Grand Rite (Huanglu Dazhai, a major ritual for salvation of the deceased), one must submit mountain memorials to sacred caves and grottoes. The memorial text format states: the location where the Yellow Register Grand Rite was conducted over a specified number of days and nights, beseeching the Five Sacred Peaks' Perfected Beings (the mountain deities of the Five Sacred Peaks) to erase the deceased's records of sin, enabling their souls to be registered among the Nine Heavens' immortal realms. A golden dragon figurine and nine golden buttons, bound with blue silk threads, are used as offerings. If the journey is long, two or three ordained priests may be dispatched to deliver the memorial.

The Water Memorial follows a similar format but is submitted to sacred springs, rivers, or seas. The text implores the water deities (such as the Nine Water Emperors and Twelve River Source Spirits) to absolve the deceased's sins. A golden dragon is likewise employed as a sacred messenger.

The Earth Memorial is buried in the central courtyard of the ritual altar. The text petitions earth deities (including the Central Yellow Nine Earth Spirits and the Yellow Deities of Wuji) to remove the deceased's transgressions. Here too, a golden dragon serves as the intermediary.

The scripture also includes the fulu (talismanic incantations) used when submitting mountain and water memorials. The mountain talisman invokes the Three Luminaries (sun, moon, and stars) to shine upon the ritual and the Five Sacred Peaks to conceal their mists. The water talisman summons aquatic immortals to descend. Both conclude with the imperative phrase "Swiftly, swiftly, in accordance with the statutes!" (jiji rulüling), signifying immediate execution.

This ritual embodies the Daoist "Three Officials Belief" (Heavenly, Earthly, and Water Officials), wherein memorials submitted to the Three Realms seek absolution for the deceased's sins and their ascension to paradise. The golden dragon, as a divine messenger, symbolizes the sacred medium connecting Heaven and Earth.

This scripture documents the specific operational standards for the Daoist "Dragon Tablet Casting" ritual (Toulongjian). The Dragon Tablet Casting was an important ceremony in ancient Daoism for seeking blessings and averting disasters from the Three Officials of Heaven, Earth, and Water (Tianguan, Diguan, Shuiguan) – the three deities governing heaven, earth, and water in Daoist cosmology.

The talismans used in the ritual contain the names of supreme Daoist deities such as "Taishang" (the Most High) and "Yuanshi" (Primordial Beginning), signifying that the ritual is conducted under the command of these highest divinities. The phrase "urgently as the law commands" (jiji rulüling) is a common concluding formula in Daoist incantations, indicating the immediate execution of divine will.

The operation must follow seasonal timing: the ritual tablets should be inscribed on specific days – Jia-Yin day of Beginning of Spring (Lichun), Jia-Wu day of Beginning of Summer (Lixia), Jia-Shen day of Beginning of Autumn (Liqiu), and Jia-Zi day of Beginning of Winter (Lidong). The tablets must include a petition, generally requesting that deities such as the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) deliver the deceased from suffering, absolve their sins, and elevate their souls from the torments of hell to the immortal realms.

The ritual requires three jade discs: a blue circular disc for the Heaven Official, a yellow square disc for the Earth Official, and a black hexagonal disc for the Water Official. Each disc must have a hollow center with a diameter of three inches, as jade symbolizes purity and serves as a medium for communication with the divine. Additionally, the tablets are to be tied with blue silk threads and golden rings (jinniu, measuring nine fen in diameter), representing the ancient covenant ritual of cutting hair and smearing blood in oath-taking. The Son of Heaven (emperor) uses pure gold rings, while others may use gold-plated silver rings.

Finally, these dragon tablets and jade discs are cast into rivers, lakes, or seas, symbolizing the submission of petitions to the Three Officials. Any deficiencies in the ritual will be recorded by the Nine Capital Offices (Jiudu Cao) of the Earth Official – the underworld's administrative authority.

This scripture records the specific regulations and incantations for the Daoist "Toujian" (document casting) ritual. Toujian is a ceremony within Daoist Zhaijiao (purification rituals) where written petitions are presented to the Three Officials of Heaven, Earth, and Water (the three deities governing celestial, terrestrial, and aquatic realms in Daoism).

Regarding the specifications for crafting the petitions: mountain petitions use azure, earth petitions use yellow, and water petitions use black. Emperors employ jade petitions, nobles use jade-disc petitions, while scholars and commoners may use ordinary jade. When resources are limited, catalpa wood may substitute. All petitions measure uniformly: one chi two cun in length (approx. 40cm), three cun six fen in width (approx. 12cm), and three fen in thickness (approx. 1cm). The surface must bear inscriptions in gold paste for jade, while wooden petitions are first coated with white powder and outlined with orpiment pigment. Talismanic texts are written in vermilion, and petitions in black ink.

The wrapping also follows precise conventions: each petition requires a yellow silk pouch, adorned with one golden dragon ornament, twelve golden buttons, and one jade disc. During the "santan" (ritual conclusion), practitioners must conduct separate sacrificial offerings at designated locations according to Keyi (liturgical procedures) before casting the petitions. The writing process must synchronize with the Lingbao Qi Jue (a meditative technique).

The scripture then provides two casting incantations:

The mountain petition incantation essentially conveys: Through this document, we petition primordial deities including the Celestial Worthy of Primordial Beginning to absolve the sins of the ritual sponsor and their nine generations of ancestors, liberating departed souls from hellish suffering to ascend through the Nine Heavens. Golden-buttoned divine officials are invoked to deliver the message swiftly via golden steeds.

The water petition incantation essentially states: This crimson petition is presented to aquatic deities including the Five Directional Thearchs, requesting the Water Court to record the sponsor's merits, pardon ancestral transgressions, and elevate departed souls. Golden buttons again serve as tokens, with golden dragons summoned for rapid document transmission.

These rituals embody the Daoist belief that through prescribed ceremonial forms and incantations, practitioners can communicate with celestial realms—seeking blessings for the living and salvation for the deceased.

This passage is the ritual incantation of the "Earth Tablet Declaration Ceremony" recorded in the Daoist scripture Lingbao Yujian. Primarily used in zhaijiao (purification rituals) for the salvation of departed souls and the dispelling of calamities, the incantation conveys the following meaning:

At the dawn of creation, when the myriad forms of spiritual energy (Qi) first divided, the Three Primordial Officials of Heaven, Earth, and Water (Daoism’s triad of cosmic governors) resonated with one another, illuminating the ten directions of the world in purity. The Five Ancient Lords of the Directions (Daoism’s five supreme deities) preside over life and death, while the Crimson Scripts of the Cinnabar Texts (esoteric talismanic writings) originate from the Shangqing (Upper Clarity) realm of the Celestial Worthy of Primordial Beginning. Today, we announce this declaration to all the deities of the Nine Netherworlds, reporting to Heaven and beseeching the myriad immortals to protect all living beings.

The ritual patron (name) has established this altar to cultivate the Dao, offering blessings for both the living and the departed. May my physical form swiftly ascend to immortality. With utmost sincerity, we now cast this jade tablet (a ceremonial jade slip) to the Supreme Sovereign of the Earthly Court (the ruler of the underworld), pleading for the erasure of karmic transgressions and punishments. May our names be recorded in the celestial registers, granting swift attainment of the immortal path and eternal harmony with Heaven and Earth.

May our ancestors of nine generations be reborn anew, their decaying remains restored to radiance, their souls revived in the Southern Palace (abode of Daoist immortals) and delivered to the celestial courts. Today, we declare this with reverence, and may all deities bear witness. With the golden knot (a ritual instrument) symbolizing our solemn vow, we pray that every word be fulfilled, swiftly conveyed to the divine by the golden dragon (a celestial messenger).

This incantation exemplifies the Daoist salvation ritual’s characteristic of "appealing to Heaven above and communicating with the underworld below." Through ritual implements, sacred words, and communion with the divine, it achieves the dual purpose of redeeming souls and dispelling misfortune.