《玉音法事》

The "Nourishing the One" section in the first volume of Jade Tone Ritual Practices documents various hymns and liturgical procedures used in Daoist purification rituals (Zhaijiao). The content primarily comprises the following categories:

First are the "Pacing the Void" (Buxu) series—celestial hymns chanted by ritual masters while circumambulating the incense burner during purification rituals. These include five distinct formats, such as the first hymn with seventy characters, and the third and fifth hymns each containing fifty characters. "Complete Pacing the Void" and "Cavern Void" hymns belong to the same category, with specific instructions on pronunciation (e.g., "when chanting 'illuminating the Dao,' the character 'she' should be omitted, directly raising the tone from 'yuan'").

Next are the ritual sequences: "Receiving Precepts" refers to the observance of precepts; "Three Invocations" consists of three chapters, likely representing three types of petitionary texts to commence the ritual; "Hall Opening Hymn" and "Feast Preparation Hymn" (also called "Hall Exit Hymn") are praises chanted respectively when initiating the altar and arranging ritual offerings; "Great Homage to Immortals" appears to be hymns venerating perfected beings; "Document Burning" denotes the ceremony of incinerating green-paper petitions.

Finally, there are three types of brief documents: "Mountain Document" (inscriptions carved on mountains), "Water Document" (forty-character dragon-submission texts), and "Earth Document," along with the "White Crane" hymn—all used in the dragon-submission ritual and its accompanying chants. The entire volume presents a comprehensive system of Song Dynasty Daoist ritual music and liturgy.

This passage documents the ritual procedures and hymns from the middle scroll of the Daoist Jade Tone Liturgical Service scripture. The main contents include:

The ceremony begins with the performance of the Three Pure Ones celestial music (Jade Pure Melody, Upper Pure Melody, and Great Pure Melody), corresponding to the supreme Daoist deities, the Three Pure Ones (Sanqing). Each musical piece is preceded by an introduction, likely serving as cues for the musicians.

The flower-scattering ritual appears in two forms: five-character and seven-character verse recitations used for offering blossoms to the divine. The character "殷" (yin) annotated beside "散" (scatter) indicates these are sung in a measured, leisurely avian mode.

Following this are the refuge scriptures and hymns: first the Hymn of Initial Respect expressing reverence, then the Three Refuges (taking refuge in the Dao, the scriptures, and the master). Special mention is made that taking refuge in the Ten Directions' scriptural treasures (all Daoist classics) can awaken wisdom, while refuge in the Ten Directions' master treasures (all Daoist patriarchs) helps practitioners overcome cultivation obstacles.

The scripture recitation section includes: the Hymn for Arranging the Seat for preparing the ritual platform, the Opening the Scripture ceremony before reading, and the Karmic Destiny Hymn tracing causality. After listening to the scriptures, participants recite the "Hearing the Scripture" benediction three times, praying that all beings may dissolve karmic obstacles, increase blessings, and break through delusions to return to the true path.

Concluding rites feature the Hymn for Dismissing the Seat and Singing the Dao Hymn. Daoist priests silently invoke different celestial titles according to the ritual type: "Celestial Worthy of Longevity and Life Preservation" for yang affairs rituals, or "Celestial Worthy of Supreme Oneness Who Saves from Suffering" for yin affairs and soul salvation.

The Hymn of Magnificent Splendor is a slow, solemn chant whose title "华夏" (huaxia, literally "distant grandeur") symbolizes the priests' dignified procession from the Hall of Contemplating Truth through corridors to the altar platform. There is also a modulated version called Modulated Magnificent Splendor Hymn.

Subsequent sections formally invite and send off the Five Masters (Mysterious Master, Celestial Master [Tianshi], Scripture Master, Register Master, and Ordination Master), using the Cloud Chariot Ode to signify the arrival and departure of immortal conveyances. The ceremony concludes by respectfully returning the Three Realms' talisman messengers (celestial heralds), the Four Duty Officers (deities overseeing year, month, day and hour), and the Lingguan generals to their respective domains.

The final Pacing the Void Hymn, performed during circumambulation of the altar, represents walking through empty space while touring celestial realms. The entire text comprehensively presents the musical system and sacred spatial construction of Daoist purification rituals (Zhaijiao).

The middle volume of Yuyin Fashi (Jade Sound Liturgical Manual) records several important Daoist rituals and hymns. First is the "Three Paths Hymn," chanted at the conclusion of reciting the Scripture of the Northern Dipper (Beidou Jing). This is followed by the ceremonial bowing to the ten directions and the ritual obeisance to the Eleven Luminaries (the sun, moon, and nine major planets).

During the rituals, participants must follow the prescribed norms of "faithful reverence and vocal propriety," with thirteen standardized honorific titles used throughout. In the "Lighting the Lamps and Raising the Dipper" ceremony, three rounds of incense offering (known as nianxiang) are performed—a rite also called the "Threefold Incense Offering."

Each incense offering carries specific symbolism:

• The first offering accompanies the recitation "Hunyuan, hunyuan, three realms resplendent," dedicated to the supreme deities of the Three Pure Realms (Sanqing Jing), the highest divine abodes in Daoism.
• The second offering invokes "Fragrance reaches the cavern-heaven palaces, pervading the immortal mansions for divine sustenance," honoring the immortals dwelling in the Cavern-Heavens (Dongtian), Daoism's blessed paradises.
• The third offering chants "Abyssal springs, abyssal waters, clouded realms," presented to the deities governing the Water Palaces (Shuifu), the aquatic spirit domains.

The text concludes by naming three presiding deities:

1. The Venerable Lord of Primordial Three Realms (Hunyuan Sanjing Zun), sovereign of the Sanqing realms

2. The Lord of Cavern-Heaven Immortal Mansions (Dongtian Xianfu Jun), ruler of blessed paradises

3. The Lord of Abyssal Water Palaces (Yuanquan Shuifu Jun), master of aquatic spirit realms

These elements constitute essential components of Daoist Zhaijiao (purification rituals) and Keyi (liturgical ceremonies).

The Jade Tones for Ritual Practice scripture describes the complete procedure of a Daoist ritual and its profound significance. At the commencement of the ceremony, the Daoist priests reverently chant hymns and perform the "Threefold Refuge" ritual (taking refuge in the Three Treasures: the Dao, the scriptures, and the master), followed by reciting sacred texts according to liturgical protocols.

The scripture mentions that "cloud-seal script" (a celestial writing unique to Daoism) existed since the dawn of the cosmos. These mystical characters were transcribed by the Celestial Sovereign Huangren (a Daoist deity) and evolved into the Cavern Scriptures. The Heavenly Worthy of Primordial Beginning (one of the highest Daoist divinities) bestowed these sacred texts, which contain profound power: they can heal severe illnesses, rescue lost souls, and elevate the deceased to immortal realms.

The next segment involves blessings for devotees, beseeching the Emperor of Eastern Florescence (deity overseeing immortal registers) to grant longevity and the Old Man of the South Pole (the Star of Longevity) to extend life. By reciting sacred invocations such as "Boundless Blessings of the Heavenly Worthy," boundless merit is accumulated.

The latter half elucidates the exalted status of the Three Caverns Scriptures (the highest Daoist classics): these texts condense the essence of heaven and earth, forming divine characters. They sustain cosmic movement, the alternation of sun and moon, and even command reverence from spirits. Devotees who recite them with sincerity may ascend to celestial realms, while listeners may transcend the cycle of rebirth. These scriptures serve as a bridge for beings to attain the Dao, a gateway to ultimate truth.

Finally, the scripture depicts the sacred atmosphere during recitation: when the ritual sponsor (the host of the ceremony) chants with devotion, the sound ascends to the Three Pure Heavens and descends to the Nine Dark Underworlds. Golden Boys and Jade Maidens (celestial attendants) record the merit in heavenly registers, dissolving past transgressions and bestowing blessings upon both the living and the deceased. Such virtuous deeds extend grace even to beings in the Three Paths of Suffering (the hell, hungry ghost, and animal realms), allowing all existence to experience the nourishing power of the Dao.

This scripture describes the liturgy process of the "Yellow Register Retreat" (Huanglu Zhai), a Daoist ritual for delivering deceased souls from purgatory. At the ceremony's commencement, the presiding priest (Fashi) guides devotees through scripture recitation to liberate souls from infernal suffering.

First, it describes how the deceased are freed from the torments of the Nine Netherworlds (Jiuye), with all beings boarding the vessel of salvation (the Boat of Six Liberations, Liudu Zhi Zhou) to reach the sacred realms of the Three Pure Ones (Sanqing), the highest Daoist heavens. The assembled devotees listen devoutly and join in hymns of praise.

The text then details the ritual sequence: After scripture recitation, the scrolls are reverently rolled up as the congregation stands to offer praises. Merit is then dedicated (huixiang), invoking the Celestial Worthy's (Tianzun) blessings for peace. The dedication verses describe how sacred scriptures emerged from the communion of Heaven and Earth—texts that harmonize with cosmic creation and benefit all beings.

During the scripture-opening segment of the Huanglu Retreat, participants sit upright, first chanting hymns of reverence and performing the Three Refuges (san guiyi)—taking refuge in the Dao, the Scriptures, and the Master. The formal scripture recitation then begins, extolling how the Primordial Celestial Worthy (Yuanshi Tianzun) manifests upon his jeweled throne, surrounded by celestial deities. Through the merits of the Golden Register (Jinlu) documents and the Nine Perfect Precepts (Jiuzhen Miejie), souls are delivered across the Three Realms.

The priest conducts the rite on behalf of the retreat patron (zhaizhu), praying that the deceased may be received by the Vermilion Palace (Zhuling Gong, a Daoist afterlife sanctuary) and attain rebirth in the Golden Palace (Jinque, the celestial court), liberated in eternal joy. The assembly chants the sacred names of the Five Salvation Celestial Worthies, including the Most Supreme Lord of Salvation (Taiyi Jiuku Tianzun).

The liturgy concludes with hymns honoring the Primordial Celestial Worthy, depicting how he generated the cosmos in primordial times and expounded the sacred teachings. The Celestial Worthy is shown seated upon a lion throne or entering a jeweled, embodying divine majesty. Through chanting, praise, and merit dedication, the ritual assists souls in ascending to the immortal realms.

This passage from the Yuyin Fashi scripture depicts a sacred scripture-recitation ceremony. When the sacred texts are chanted, myriad divine beings descend upon the ritual altar (万圣临轩), with numerous perfected immortals (仙真, honorific for Daoist adepts) attending as retinue. These scriptures are no ordinary mortal words, but celestial hidden harmonics (隐韵) containing spontaneously formed mysterious verses.

The text particularly emphasizes the extraordinary merit of chanting the Duren Jing (Scripture on Salvation): reciting it once brings collective approval from all present, while chanting it ten times can even revive withered bones. This power can deliver deceased souls, sparing them from the Five Sufferings (生老病死等五种苦难, birth, aging, sickness, death, etc.) and Eight Calamities (八种灾厄), helping the departed pass through the trials of Taiyin (太阴, the underworld). Even those lacking cultivation in life may obtain rebirth opportunities through this scripture-chanting ritual.

Through incense offerings and scripture recitation, the ceremony invokes the Celestial Worthy of Primordial Beginning (元始天尊, one of the highest Daoist deities) to bestow talismanic decrees, compelling even demon kings to praise the scriptures. This reaches up to the celestial realms and announces through the Three Realms (三界: heaven, earth, and underworld), enabling souls to traverse the Five Gates (五户, five paths of rebirth) and merge with the Hundred Spirits. The scripture eliminates negative karma, erases transgressions, grants the dying new life, and purifies departed souls. After ten transformations, deceased spirits receive refinement and ultimately attain the Dao.

The ceremony's merit extends to the ritual sponsor (斋主) and their family, granting them divine protection against demonic disturbances, with countless deities coming to pay homage. All participants devoutly chant scriptures and praise the sacred names of the Celestial Worthies. The mentioned "spiritual texts" (灵书) possess power to dissolve karmic obstructions accumulated over countless kalpas—collective recitation can deliver beings suffering in the Three Wretched Paths (三涂: hell, hungry ghosts, and animals) and save souls from the Nine Darknesses (九幽, deepest hell realms).

Finally, the merit is dedicated to the Yellow Register ritual masters (黄箓斋主), praying for their purification of the Six Roots and ultimate realization of the Dao-fruit. The entire Duren Jing is revered as a supreme scripture possessing immeasurable power for universal salvation.

This passage is from the Daoist scripture Jade Tone Liturgy (Yuyin Fashi), specifically the salvation ritual (Keyi) used for blessing and liberating departed souls. The text expresses several core prayers:

First, it prays that the deceased may ascend to the Vermilion Palace (a celestial abode of Daoist immortals), using the sacred power of ritual tones to break free from demonic obstructions, and transcend to the immortal realm together with seven generations of ancestors. Next, it seeks the empowerment of the Primordial Heavenly Lord (Yuanshi Tianzun, one of the highest Daoist deities) through authentic talismans (Fulu), purifying the soul through the hidden language of the Great Brahma, thereby undergoing refinement (Liandu, a Daoist salvation ritual) to be reborn as an immortal.

Subsequently, it offers repentance and supplications to the Heavenly Lords of the Ten Directions (Lingbao Tianzun, revered Daoist deities) who preside over the eight cardinal directions plus the zenith and nadir, each possessing supreme virtue (De). Further repentance is directed to the Star Lords of the Five Planets (Venus, Jupiter, Mercury, Mars, and Saturn), the Sun and Moon, and the Southern Dipper and Northern Bushel constellations, who govern celestial movements.

Finally, repentance is offered to the Mountain Gods of the Five Sacred Peaks (Tai, Heng, Hua, Heng, and Song), each bearing specific honorific titles such as the Azure Emperor True Lord of Eastern Peak Tai Mountain and the Red Emperor True Lord of Southern Peak Heng Mountain. In Daoism, these mountain deities are regarded as guardians of the five cardinal regions.

Through confessions and invocations of the holy names of various celestial beings, the entire passage implores divine compassion to help the departed soul transcend suffering and attain rebirth. This ritual embodies the Daoist compassionate ideal of "delivering wandering souls" (Jidu Wangling), believing that through sacred intervention, souls can be purified and elevated.

This scripture documents the liturgical procedures for venerating the ten-directional deities in Daoist Zhaijiao (purification rituals). It primarily outlines the sequence of worship during daytime and nighttime, as well as the chanting content for two distinct ceremonies: Qingjiao (rituals for blessings and disaster relief) and Huanglu (rites for the salvation of departed souls).

Daytime worship begins from the east, proceeding in the order: east, south, west, north, northeast, southeast, southwest, northwest, above, and below. Nighttime worship commences from the north, following the sequence: north, northeast, east, southeast, south, southwest, west, northwest, above, and below.

During Qingjiao ceremonies, Daoist priests devoutly confess before the ten-directional deities. They first venerate the four directional sovereigns: the Green Emperor of the east, White Emperor of the west, Red Emperor of the south, and Dark Emperor of the north. Subsequently, they worship the Supreme Dao of the Ten Directions (the highest deity in Daoism), the Heavenly Worthy of Numinous Treasure (one of the Three Pure Ones), the Celestial Lord of Primordial Qi (deity governing primordial energy), and various local immortals and divine officials across all directions.

In Huanglu rituals, besides the aforementioned deities, special veneration is given to the realms of the Dark Yin Northern Solitude (the underworld), the Void Northern Boundary, the Black Emperor of Great Yin and Five Qi Divine Lords (northern deities), the Great Emperor of Fengdu (supreme ruler of the underworld), and the Ten Kings of the Underworld (ten deities governing hell).

The scripture then details the specific worship procedures: nine prostrations toward the east corresponding to the Nine Qi Celestial Lords; three prostrations southward for the Three Qi Celestial Lords; seven prostrations westward for the Seven Qi Celestial Lords; and five prostrations northward for the Five Qi Celestial Lords. Two prostrations each are made toward the northeast, southeast, and southwest, while three prostrations are performed northwestward. Each prostration includes invocations praising the Supreme Numinous Treasure Heavenly Worthy of that direction, the respective Qi Celestial Lords, and the local immortals and divine officials.

This passage is a liturgical hymn from the Daoist scripture Jade Tone Ritual, primarily consisting of ceremonial prostrations to celestial beings in the upper realms, terrestrial deities in the lower realms, the Five Star Deities, and the Five Sacred Mountains.

First, homage is paid to the supreme divinities of the boundless upper realms: the Celestial Worthy of Numinous Treasure (Taishang Lingbao Tianzun), the Thirty-Two Heavenly Emperor Lords, the Three Pure Ones (Sanqing)—Jade Pure (Yuqing), Supreme Pure (Shangqing), and Grand Pure (Taiqing)—who reside in the Purple Tenuity Golden Palace of the Mystic Metropolis and Jade Capital, along with the deities of the Three Realms (Jade Pure Realm, Supreme Pure Realm, and Grand Pure Realm). Also venerated are the Heavenly Lords governing the Twelve Primordial Qi, as well as all celestial immortals and divine officers of the upper realms, totaling twelve prostrations.

Next, reverence is extended to the supreme deities of the boundless lower realms: the Celestial Worthy of Numinous Treasure, the Nine Earthly Sovereigns (Jiulei Tuhuang) who govern the earth, the Four Directors and Five Thearchs (Sisi Wudi), the Twelve Immortal Ministers, the Nine Palaces Perfected Beings, and the Jade Maidens of the divine immortals, along with all terrestrial deities and divine officers, totaling twelve prostrations.

In the section honoring the Five Stars, devotees piously pay homage to the deities of the sun, moon, stars, and water realms: first, three prostrations are made to the Solar Lord (Taiyang Xingjun) of the Sun Palace, the Luminous Perfected Being (Minghuang Zhenren), the Radiant Youth (Taiguang Tongzi), and the Crimson Jade Maidens (Danxia Yunü), among other solar deities. Next, seven prostrations are offered to the Lunar Deity (Yueshen) of the Moon Palace, the Pure Radiance Lady (Suhua Furen), the Full Light Youth (Yuanguang Tongzi), and the Scattering Brilliance Jade Maidens (Sanhui Yunü), among other lunar deities. Following this, nine prostrations are made to the Southern Dipper and Northern Ladle (Nanchen Beidou), the Jade Pivot Stars (Xuanji Zhouxing), the Three Terraces and Seven Stars (Santai Qixing), the Twenty-Eight Lunar Mansions (Ershiba Xiu), and the 365 Star Deities of the celestial sphere. Finally, twelve prostrations are given to the Water Mansion’s Fusang Great Emperor (Fusang Dadi), the Yang Valley Divine King (Yanggu Shenwang), the Three Rivers, Four Seas, and Nine River Water Thearchs (Sanhe Sihai Jiujiang Shuidi), and the Twelve River Source Water Mansion Immortals.

In the section venerating the Five Sacred Mountains, devotees reverently honor the mountain deities: nine prostrations are made to the Azure Thearch Perfected Lord (Qingdi Zhenjun) of the Eastern Peak Mount Tai and his retinue of immortals; three prostrations to the Red Thearch Perfected Lord (Chidi Zhenjun) of the Southern Peak Mount Heng and his retinue; and seven prostrations to the White Thearch Perfected Lord (Baidi Zhenjun) of the Western Peak Mount Hua and his retinue. These rituals express the profound reverence and penitent heart of Daoist practitioners toward the celestial and terrestrial divinities.

This scripture records the ceremonial worship rituals in Daoist Zhaijiao (purification rituals) liturgy, which consists of four main parts:

First is paying homage to the Divine Lords of the Five Sacred Mountains. Five bows are offered to the Black Emperor True Lord (northern deity) of Mount Changshan (Northern Peak) and the immortal transcendents, while twelve bows are presented to the Yellow Emperor True Lord (central deity) of Mount Songshan (Central Peak) and the immortal transcendents. These numbers represent different levels of ceremonial protocol.

Next comes worshiping the Supreme Numinous Treasure Celestial Worthy of the Ten Directions. The phrase "with wholehearted devotion we submit and bow" expresses reverent submission, performed sequentially from the east to south, west, north, northeast, southeast, southwest, northwest, upper realm, and lower realm - ten directions in total. Here, the "Supreme Numinous Treasure Celestial Worthy" is one of Daoism's highest deities.

The repentance segment follows. The presiding Daoist priest leads devotees in prolonged kneeling repentance, declaring to the Supreme Numinous Treasure Celestial Worthy of the Ten Directions' Infinite Dao: Since the primordial chaos (cosmic beginning), Daoism has taken purity as its foundation, using Zhaijiao rituals to commune with deities. Now performing this ritual of worshiping the true and honoring the sacred, they repent for the ritual sponsor (chief officiant) and family members' potential transgressions across past and present lives - including faults of body, mind, and speech - seeking to eliminate karmic obstacles and obtain pardon. May the sacred beings of ten directions bear witness, and the transcendents of the Three Caverns (Daoism's three supreme realms) bestow blessings of longevity.

Finally comes worshiping the Eleven Luminaries (sun, moon, and stars). Devotees reverently worship the Solar Emperor Lord of the Sun Palace and Lunar Empress Lord of the Moon Palace, reflecting Daoism's nature worship of celestial bodies.

The entire ceremony demonstrates Daoist religious practice of communicating with deities and seeking blessings through worship and repentance.

This passage is a liturgical text from the Taoist Jade Tone Ritual Manual (Yuyin Fashi), consisting primarily of two parts:

The first part involves paying homage to the Nine Luminaries (Jiuyao Xingjun), the nine celestial deities in Taoist belief who govern astronomical phenomena. Devotees reverently bow to: the Wood Virtue Star Lord (Mude Xingjun) of the East, the Fire Virtue Star Lord (Huode Xingjun) of the South, the Metal Virtue Star Lord (Jinde Xingjun) of the West, the Water Virtue Star Lord (Shuide Xingjun) of the North, the Earth Virtue Star Lord (Tude Xingjun) of the Center, Rahu Star Lord (Luohou Xingjun, the ascending node), Ketu Star Lord (Jidu Xingjun, the descending node), the Purple Qi Star Lord (Ziqixingjun, representing celestial unity), and the Lunar Eclipse Star Lord (Yuebo Xingjun, representing cosmic harmony). These stellar deities govern the Five Phases (Wuxing), the movements of the sun and moon, and special celestial phenomena, believed to influence human fortunes and misfortunes.

The second part comprises a repentance ritual. Taoist priests guide devotees in confessing before the Eleven Celestial Sovereigns (the Nine Luminaries plus the Sun and Moon deities). Participants acknowledge potential transgressions committed through the Three Karmic Doors (body, speech, and mind) and the Six Roots (sensory faculties) across past and present lives. They beseech the stellar lords to eradicate karmic obstructions and pardon calamities, with special petitions to the Solar Emperor and Lunar Sovereign for blessings. Each Phase Star is invoked for specific boons: Wood and Metal Stars for prosperity, Fire and Water Stars for auspicious signs, Earth Star for protection, Rahu and Ketu for disaster relief, Purple Qi Star for longevity, and Lunar Eclipse Star for warding off inauspicious influences.

The liturgy concludes with veneration of the Three Pure Ones (Sanqing)—Jade Pure (Yuanshi Tianzun), Supreme Pure (Taishang Daojun), and Grand Pure (Taishang Laojun)—along with the Lingbao Heavenly Worthies of the four directions, expressing reverence for Taoism's highest divinities. The entire text exemplifies Taoist religious practice through stellar veneration and repentance rituals aimed at dispelling misfortune and obtaining blessings.

This passage is a liturgical text from the Taoist Jade Tone Ritual Practice, consisting of four main components: paying homage to the Ten Directions Celestial Worthies, repentance of transgressions, offering prayers and vows, and dedicating merits.

The ritual begins with reverent prostrations to the Ten Directions Celestial Worthies (the highest deities in Taoism), sequentially bowing to the Supreme Lingbao Tianzun in the north, northeast, east, southeast, south, southwest, west, northwest, zenith, and nadir. The "Five Qi" refers to the energies of the Five Phases (Wood, Fire, Earth, Metal, Water), while "Brahma Qi" signifies the pure and uncontaminated Dao Qi. The term "Nine Layers of Profound Darkness" symbolizes the underworld realms.

Following this is the repentance section. The participating Taoist priests, referring to themselves humbly as "your servants," sincerely confess their faults before the golden-visaged jade-featured deities of the Three Pure Realms (the supreme paradises of Yuqing, Shangqing, and Taiqing) and the immortal assemblies throughout the ten directions. They examine potential transgressions committed by themselves and the ritual patrons (those sponsoring the ceremony) along with their families—through body, speech, and mind (the three karmic gates) and the six sense faculties (eyes, ears, nose, tongue, body, and consciousness) across past lives to the present—beseeching divine forgiveness and purification.

Next come four solemn vows: First, may the Great Dao flourish and its scriptures spread widely; second, may the world know peace with harmonious Yin-Yang balance; third, may the emperor enjoy longevity with wisdom bright as sun and moon; fourth, may the patrons attain physical-spiritual purity and the "Five Blessings" (longevity, wealth, health, virtue, and peaceful death). Finally, the merits are dedicated: for deceased ancestors to ascend to celestial realms, for the living to receive blessings, and for all beings to transcend suffering and realize the Great Dao together.

"Utmost Sincere Kowtow" represents Taoism's most reverential form of prostration, demonstrating wholehearted veneration. The "Supreme Three Treasures" (Dao, Scriptures, and Master) constitute Taoism's highest objects of devotion. This scripture exemplifies the complete Taoist ritual framework for purifying body-mind through worship, repentance, and vow-making while seeking divine blessings.

This passage contains the ritual chanting from the Taoist Jade Tone Liturgical Music (Yuyin Fashi), depicting the concluding scene of a Taoist ceremony (Fashi) and its blessings.

As the ritual draws to a close, the officiating priest (Fashi) and devotees pay homage to the enlightened sages of the Ten Directions (all compass points). In the deepening night, the air is suffused with sacred incense, and the cessation of bell marks the ceremony's conclusion. The scriptures are reverently returned to their jade cases (Yu Han), while all present bow in farewell to the Supreme Treasure of the Dao (the ultimate truth).

The incense smoke ascends with the wind to the Heaven of Supreme Purity (Taiqing Tian), while participants' names are inscribed upon the celestial registry's golden tablets and jade slips. The Golden Youth and Jade Maidens (celestial attendants) deliver news of the ceremony's successful completion to the heavenly court. The assembly again bows in gratitude to the Supreme Treasure of Scriptures and the Supreme Treasure of Masters (enlightened patriarchs).

The priest prays that all beings may abandon evil for virtue, dwell eternally in blessed realms, and avoid falling into woeful paths. Special mention is made of suspended judgments at Fengdu (the Taoist underworld), expressing salvation for the deceased. The priest then turns inward in contemplation, returns to the correct path, and dedicates the ritual's merits to the patron (Zhaizhu) who sponsored the ceremony.

The text enumerates common objects of veneration in Taoist rituals: the Supreme Limitless Great Dao (ultimate Dao-body), the Three Treasures (Dao, scriptures, and masters), the Solar Palace's Emperor of the Sun (solar deity), and the Five Elder Lords of the directions (celestial sovereigns). Different occasions employ corresponding invocations—"may they attain transcendence" for soul salvation rites, or "may they attain longevity" for regular ceremonies.

Finally, it mentions these chants form part of the ten musical compositions in Jade Clarity Music (Yuqing Yue), created by Emperor Huizong of Song (the Daoist sovereign). The entire passage vividly conveys the solemn sacred atmosphere concluding a Taoist ritual, embodying the religious aspiration for universal salvation and the transcendence of the departed through liturgical practice.

The Jade Tone Dharma Service scripture depicts a magnificent and wondrous realm of immortals. In this Daoist celestial paradise, earth and sky merge seamlessly, with all things arrayed in perfect order across the eight directions. Here, all operations follow profound and mysterious principles, though none can discern their master—only crimson clouds and cinnabar mists enshroud the pure capital.

Ethereal songs drift down from the Azure Void (Biluo, the highest heavenly realm in Daoism), while treasures as tiny as millet grains contain entire worlds. The joy of hearing these sacred verses is beyond words, as nine-colored divine dragons soar and the Eight Luminances (Bajing, the eight celestial scenes) manifest their chariots. Feather-adorned immortal children disperse foul energies with a single breath, while incense smoke coils before emerald palaces. The secrets of creation are not sought externally—their roots lie in the "Three Heavens" (Santian: Qingwei Tian, Yuyu Tian, and Dachi Tian, the three supreme celestial realms).

The Celestial Emperor gathers with hosts of immortals in the Jade Islet paradise, where the Mingzhen Temple rises in layered splendor amid drifting purple clouds. The golden keys to the Three Vehicles and Eight Gates are unlocked, revealing the Supreme Void Emperor (Wuji Xuhuang, the highest Daoist lord) seated in majesty. White jade talismans descend from the Purple Court, and with three waves of embroidered banners, the immortals are summoned. The celestial beings feast on the nectar of sky-blue blossoms, their radiant bodies illuminating sun, moon, and stars.

Beneath the Lianchang Terrace, ocean waves churn—only the most accomplished Daoist sages may cross. Lesser adepts lag behind, catching only the distant harmony of eight phoenixes singing. Five-colored auspicious clouds gather thickly as the gates of the Three-by-Three Cavern Heavens swing open. Which Daoist priest can ascend to present the Vermilion Memorial (Zhubiao, a celestial petition)? Jade Maidens will swiftly deliver it to the Supreme.

The Three Origins (Sanyuan: essence, energy, and spirit) of the Upper Vista hold arcane refinement, while the Crimson Palace (Jianggong, the heart center) has long recorded immortal names. Deeper practice of the Great Chaos and Feminine Unity (Taihun Ciyi, a Daoist cultivation term for harmonizing yin-yang) leads to riding a misty cloud-chariot in feathered ascent. Within the Hall of True Yang, vital energy (Qi) circulates, rising and descending among the Three Palaces (Santian: upper, middle, and lower Dantian). Life and death no longer bind one to the mortal dust—here, one ascends the Golden Terrace with the Five Elders (Wulao, the Five Celestial Sovereigns).

The Three Flowers (Sanhua: essence, energy, and spirit) of Great Simplicity arise naturally, while lotus blossoms blaze brilliantly in the void. The Crimson Chamber and Golden Room hold an empty throne, as the Youth of the Great Subtlety (Taiwei Tongzi) descends to welcome the adept.

The final ten hymns of the Shangqing tradition portray celestial wonders: in the Purple Clarity Heaven, lush forests bloom with vermilion fruit amid deep green leaves. Chewing these immortal flowers grants eternal life, while gazing down reveals the turning of mortal sun and moon. The Primordial Lady (Yuanjun, honorific for a female immortal) governs the Eight Breaths (Baqi), robed in brocade and crimson skirts within her jade city. Holding the Celestial Emperor’s talismans and registers, she liberates beings from worldly bonds. The Exalted Sovereign (Gaoshang Huangren) hosts a banquet in the Purple Empyrean, plucking immortal blossoms to summon the Eight Qian Branches (a celestial tree). With skin translucent as glass, they illuminate the Three Paths (Santu, the hell realms) and dissolve all suffering. In the Palace of Nine Suns, the Four Ancient Immortals feast atop Broad Radiance Mountain, accompanied by bells, drums, and zithers as they share numinous wine—even the Azure Void brims with spring’s warmth. The Floating Summit Mountain bridges the White Jade Capital (Baiyujing, a celestial abode), while the Golden Radiance Tower shines as brilliantly as the sun.

The Jade Tone Ritual scripture depicts the sacred landscapes of the Daoist celestial realms and stages of cultivation. The authentic Qi (vital energy) from the five directions coalesces into spherical pearls of energy (the five authentic energies form round pearl Qi), where the practitioner's bones become translucent like vermilion jade and their countenance pure as an infant's. Beneath the resplendent immortal mountains where the five numinous beings gather (the Five Numinous Ones' capital), the Primordial Scenery Divine Lord holds the pivot that transforms and generates all things.

The true fire of cultivation possesses creative power, capable of dissolving the five poisons of greed, anger, delusion, arrogance, and doubt (melting away the five toxins), liberating practitioners from the shadowy paths of samsara. The radiant sun shines with nine layers of light, while in the palaces of the six abysses dwells the Purple Primordial Lord. Crowned with auroral radiance and robed in brocade, she resides serenely amidst auspicious clouds, with crimson talismanic scripts flickering through the mist.

Celestial Qi blankets the purple firmament like verdant foliage, as the primordial youth arrives on his azure-feathered carriage in accordance with the divine mandate. Riding against the wind for three thousand miles, the sevenfold refined incense smoke (symbolizing the cyclical refinement of Jing, Qi, and Shen in cultivation) permeates everywhere. In the Flowing Gully Pond, the great treasure lotus blooms with ten-zhang radiance—its reflected glow and fragrant waters quench all thirst, while immortals pose gracefully upon golden leaves.

The jade void immortal mountain stands majestic amid ten-thousand-zhang auroras, guarded by four celestial officials bearing swords at the Numinous Capital. Hosts of immortals bow reverently, holding celestial instruments and wearing talismans (Fulu) bestowed by the Immortal Emperor at their waists. In the Great Clarity paradise, ten celestial hymns resound as the Great Unity Lord oversees the registers of immortals, with crimson light illuminating fields of numinous mushrooms. Those who perfect their virtue have their names inscribed in the immortal records, joining ancient sages like Master Hongya in celestial discourse.

When pure incense burns at the fifth watch, jade maidens throughout heaven perceive its fragrance. This resonance of aligned energies summons immortals bearing vermilion scepters and rainbow banners descending through five-colored clouds. The Supreme Primordial Lord rides his kingfisher-feathered chariot, causing ten thousand demons to flee at the sound of divine talismans. Nine divine dragons advance with heads held high, occasionally seen spitting fire pearls across the sky.

In the Stamen Pearl Palace, seven-word immortal poetry is perfected, with twelve authentic lords each bearing their sacred titles. Azure dragons return to the fire palace amid swirling clouds, while white tigers emerge from azure seas accompanied by clear breezes. The radiant light of the Posterior Sage Lord in the golden tower coalesces into cinnabar clouds. Were it not for personal transmission by the Supreme Dao Ancestor, how could jade-text scriptures exist in the mortal realm?

The Primordial Scenery Mountain pierces the heavens, its transcendent chambers shimmering within auroral light. Ninefold clouds continuously transform and merge as immortal feather carriages drift unpredictably. The Eastern Well contains the essence of the bright moon, with dragon hosts laboring to transport golden urns. The origins of immortal bathing rituals remain unknowable, revealing only crystal-clear bones through translucent glass.

The three indistinct fords encircle the Imperial River, its crimson-misted waters connecting directly to the celestial axis. The Jade Numinous Mother frequently wanders here, her retinue orderly as sun and moon in procession. The Nine Numinous Jade Halls connect to Mount Kunlun, where celestial barriers (immortal prohibitions) prevent mundane approach. A message entrusted to the Purple Orchid Immortal admonishes humanity: "Why let worldly affairs deplete your vital spirit (Shen)?"

This scripture depicts the auspicious scenes and divine activities within the Daoist celestial realm, comprising two sections: the White Crane Verses and the Flower Scattering Verses.

The White Crane Verses portray these divine birds as embodiments of auspiciousness: these spiritual creatures are born from the qi (vital energy) of Heaven and Earth, their snow-white plumage contrasting vividly with crimson crests. They are no ordinary earthly birds but celestial beings descended from the Nine Heavens, said to have transformed into qilin (mythical creatures) in ancient times. These cranes move gracefully between the Jade Pool and golden palaces, their clear, far-reaching cries echoing through the skies. They feast with the Queen Mother of the West (Xiwangmu, the highest female immortal in Daoism) and descend silently to the mortal realm during nighttime rituals. The verses particularly emphasize the cranes' extraordinary aura cultivated through millennia of practice and their role as divine messengers.

The Flower Scattering Verses present the sacred scene of celestial blossoms: immortal maidens lead the procession with crimson ceremonial banners as heavenly flowers of every hue rain down from the skies. These blossoms boast golden calyxes and jade-white petals, filling the Ninefold Heavens as they dance on the wind. Their dazzling beauty defies description, some so rare they lack earthly names. These celestial flowers never wither, each flawless petal remaining immaculate even as they alight upon the robes of immortals. Through imagery like "eight-tiered rotating jade steps" and "a thousand blossoms swirling like brocade," the verses construct a magnificent and sacred ritual tableau.

Both sections employ numerous specialized Daoist terms: Taiqing (the highest heavenly realm), the Jade Pool (abode of Xiwangmu), Xuanxiao (the Big Dipper constellation), and the Great Canopy Heaven (Daluo Tian, the highest of Daoism's Thirty-Six Heavens). Together these create the sacred cosmological space central to Daoist ideals. Through the imagery of white cranes and celestial blossoms, the text expresses the Daoist religious pursuit of longevity and transcendence beyond the mundane world.

The Daoist congregation chants celestial hymns, all marveling at this divine music. Countless flowers bloom in sacred offering, as if dancing down from beyond the heavens. Precious immortal trees spread their branches in the Purple Tenuity (Ziwei, the Daoist celestial realm), refusing earthly butterflies their nectar, reserved only for the five-colored phoenixes soaring eternally.

This sacred celestial realm witnesses blossoms only once every three thousand years. At this grand Golden Register (Jinlu, a major Daoist ritual assembly) ceremony, immortals descend together. Altar tables are arranged to welcome their arrival, while incense and candles illuminate the ritual platform. Though sincere devotion cannot be fully manifested, it scatters like brocade fragments into the clouds.

Layers of celestial blossoms intertwine—emerald greens, crimson yellows, each hue distinct yet harmoniously natural, untouched by artificial craft. Within the grotto-heaven altar, incense smoke curls upward, its fragrance of Wuwei (non-action) and natural virtue sharing the same origin yet each uniquely fragrant, refreshing the heart and mind.

The ten verses of "Pacing the Void" (Buxu Ci) proclaim: From the Taiji (Supreme Ultimate) emerged the lofty heavens and vast earth—the light and pure ascending as the sky. If one cultivates the supreme Dao, the physical body may transform into a true immortal. Perfecting three thousand merits and traversing forty thousand years, the alchemical platform (Dantai, a sacred cultivation site) unveils its treasured texts, with golden lips imparting true transmission.

The Three Heavenly Venerables of the Great Brahma Heaven (Dafantian, the highest celestial realm), the Mystic Sovereign (Xuhuang, the supreme Daoist deity), and the Five Directional Elder Lords—their profound realms elude ordinary sight, defying verbal description. Their jeweled thrones rest in golden halls, radiant crowns illuminating jade pavilions. Myriad true immortals bow before the Celestial Emperor’s abode, ascending the nine heavens on winged immortal slippers (feixi).

Immortal figures shimmer like mist, their flowing robes fluttering with the wind. Riding auspicious clouds and numinous Qi, they soar alongside colorful phoenixes. At times they join the Jade Pool’s feast, then suddenly point toward the grotto-heaven’s return. Pausing by the shores of Fusang (the sunrise land), they race toward the sun.

Twirling steps tread the cloud paths as celestial winds rustle their sleeves. Robes sweep past the Northern Dipper, whisks raised in homage to star banners. Lions clutch crimson ribbons in their jaws, while qilin guide emerald chariots. Roaming the Eight Extremes (Baji, cosmic directions) in flight, they witness spring’s branches budding time and again.

Green hair tied with vermillion headscarves, azure mists entwine feathered garments. At dawn they hasten to the Yang Virtue Immortal Hall; by night they visit the Moonlight Palace gates. Circulating the celestial true fire (Zhenhuo) through the cosmic orbit (Zhou Tian), they conceal their brilliance, awaiting the destined hour. The jade chamber (Yufang, the Dantian) cannot retain the true Qi—it soars straight to the ninefold heavens.

In past years at the Hall of Extended Grace (Yan'en Dian), the Nine Sovereigns descended at midnight. Six Perfected Ones stood in attendance, golden mists swirling through the corridors. The celestial court (Guangnei) reveres the divine, with heavenly soldiers guarding the solemn ritual grounds. Now the filial descendant inherits this legacy, standing in awe before the numinous radiance.

Following the true model of the Precious Registers (Baolu, Daoist esoteric texts), a crimson-hearted devotion reaches the heavens. Treading on thin ice before the multitudes, they uphold the Dao with unwavering reverence.

This scripture primarily depicts the scenes of Daoist zhaijiao (purification rituals) with buxu (circumambulation hymns), expressing pious prayers for national prosperity, peace, and abundant harvests.

The first section portrays the solemnity of Daoist rituals: Through ceaseless day-and-night prayers, the world attains great peace, all calamities and illnesses are dispelled, and the three luminaries (sun, moon, stars) manifest auspicious signs. The chanting of buxu hymns reverberates, followed by recitations from the Dongxuan (Cavern of Mystery) scriptures. In this divine land resembling celestial realms, within the majestic altars of myriad wonders, immortal guests in crane-feathered robes arrive astride cranes, while transcendents descend wearing feathered slippers. Jade cups overflow with immortal wine, and the jade scripture cases open to reveal the Golden Elixir. Through such utmost sincerity in prayer, they wish for the four seas to remain eternally calm.

The second section continues describing the miraculous effects of the ritual: The sprinkled ritual water awes the demonic palaces, the lit ritual lamps illuminate the underworld, the winds of the Nine Heavens grow still, and the qi of the four directions becomes pure. As they sing the melodies of Zhuling paradise, they soar to the White Jade Capital (highest Daoist celestial realm). With utmost devotion, they pray for the nation's everlasting prosperity.

The third section depicts the far-reaching chants across the Central Plains, where human voices rise and fall in harmony with the Dao and De in the void, their melodies perfectly attuned to musical scales. Sandalwood incense drifts through palace halls, while moonlight and dew cool the towers. With pious prayers, they wish for perpetual agricultural abundance.

The "Xuanhe Continued Revelations" section contains buxu hymns describing:

1. Beneath the auspicious clouds of Shiqing Heaven (one of the Nine Heavens), immortals ride flying chariots to pay homage to the Jade Emperor, receiving the Supreme Numinous Scripture and mastering the way of immortality to walk through the void.

2. The narrative of "Primordial Qi" existing before heaven and earth formed, as immortals steer dragon-drawn chariots through the eternal spring kalpas, soaring in the formless celestial realms.

3. Praise for Laozi (the High Truth) who left the five thousand characters of the Daode Jing. Though humbled by limited understanding in interpreting it, devotees earnestly explore its profound mysteries. Rainbow banners solemnize the teachings, cranes soar through the skies, and auspicious breezes dispel summer heat. Heaven responds to these auspicious signs, blessing the nation's fortune for countless generations.

The final ten Jade Capital Buxu hymns express: Paying homage to Lord Lao, burning incense to return to emptiness, with light following my movements as the Dharma wheel turns three cycles. The Mysterious Origin's great Dao flourishes, spreading blessings to rulers and nobles, while seven generations of ancestors ascend to paradise, bathed in radiance. Whistling songs in the Great Void, celestial music brings joy as voices unite in praise of supreme Dao and De—a realm unattainable by earthly immortals.

This scripture describes how Daoist practitioners, through practices such as fasting, scripture recitation, and visualization (cunxiang), ultimately attain the state of ascension to the immortal realms. The adept soars through the void, treading upon celestial nets woven from clouds, following the rhythms of cosmic movement while chanting the sacred names of the highest celestial venerables.

When all the meridians within the practitioner's body achieve natural harmony, they may summon immortal youths from the four seas and celestial maidens from the heavenly realms to assist them. At this moment, divine flowers rain down from the heavens, spiritual winds caress the air, and the virtuous karma accumulated over past lifetimes manifests. The practitioner arrives at the supreme Mystic Metropolis (Xuandu), the legendary abode of immortals, where all ten directions of the universe revere the supreme Celestial Venerable "Imperial One" (Huangyi). The Celestial Treasure Platform radiates boundless light, while the immortal fruits in the jade forests glow with vermilion brilliance.

The scripture emphasizes constant visualization of the primordial Qi (yuanqi) of heaven and earth, refining essence (jing) and vital energy (qi) to strengthen the physical form. When golden light disperses into the Purple Tenuity Enclosure (Ziweiyuan, a celestial region), one enters the profound state of Mahayana realization. During practice, one visualizes the Supreme Dao Ancestor (Taishang Daozu), causing the dantian (energy center) to radiate splendor, while separately visualizing the sun and moon deities (Yuyi representing the sun, and Jielin representing the moon) to the left and right. Through six cultivation methods (liudu), one purifies body and mind, with virtue (de) growing increasingly refined.

Accumulated blessings from past lives make hearing the scriptures feel like encountering beloved kin, while innate extraordinary talents bring joy in reciting profound texts. Practitioners harmonize the Great Peace Qi (taihe qi) within, inhaling the essence of morning mists through embryonic respiration (taixi) to calm all meridians. When the Muddy Pellet Palace (niwan gong, a key point atop the head) shines with great radiance, one achieves the golden immortal body—even demon kings bow in reverence, granting audience with celestial beings.

All these accomplishments begin with fasting, through continuous accumulation of merit, culminating in ascension to the immortal realms of the Great Void. The adept rides celestial chariots through the ten directions, resting amid wondrous visions—gazing up at cloud-piercing immortal towers and looking down upon realms veiled in purple mists. In the kingdom of the Supreme Celestial Venerable, they sit upon lotus thrones alongside fellow immortals. Through prolonged cultivation, one becomes a Perfected Being (zhenren), with qi and blood naturally harmonized, attaining immeasurable longevity.

The scripture concludes by describing how the Great Dao takes profound stillness as its root, with ascension requiring the sublime blossoms of mutual generation between being and non-being. Immortal youths hold spiritual talismans (fulu), while the Great One deity (Taiyi, the North Star divinity) presents immortal scriptures. The sarira (relics of spiritual attainment) glow with golden light as dragon chariots suddenly arrive. The Celestial Venerable rides cloud-borne carriages, soaring through emptiness as fragrant flowers fall like snow. The practitioner bows before the Golden Palace (jinquè), roaming the Jade Capital (Yujing) of the immortal realms, where celestial beasts and colossal lions appear amidst forests of seven treasures.

The Jade Tone Liturgy scripture depicts the magnificent celestial realm of Daoism and its cultivation rituals. The opening imagery of soaring dragons and calling phoenixes portrays the auspicious signs of the immortal world. As divine winds caress miraculous blossoms and fragrant scents permeate robes, it suggests ordinary mortals cannot comprehend such wonders without spiritual affinity.

The text then describes immortals traversing the void in nine-dragon chariots, commanding the eight celestial spheres while making the six directions (heaven-earth and four cardinal points) appear insignificant. Numerous perfected beings recite the Dongxuan Scripture as Lord Lao intones elegant hymns. Fragrant blossoms scatter with the wind while celestial music (Jade Tones) resonates through the Purple Empyrean (highest heaven), capable of delivering beings from the Five Sufferings (birth, aging, sickness, death, etc.) and resolving the Eight Calamities (various tribulations). This passage praises the teachings of the Numinous Treasure Celestial Worthy as a bridge of salvation, guiding all beings across the sea of suffering.

The latter section details how Ge Xuan (renowned Daoist of the Three Kingdoms period) transmitted the Shangqing Great Cavern Scripture to his disciple Zheng Siyuan at Mount Tiantai, instructing its preservation through generations. It particularly emphasizes that Daoist scriptures should not be hoarded privately but widely disseminated. The text also records how saints and perfected beings observed fasting rituals (zhai purification) and upheld the Dharma: circling the Seven Treasures Altar three times while reciting the Great Hymns of Emptiness, a ceremony known as "Pacing the Void" (Buxu) that generates immeasurable merit.

Finally, it specifies the ritual procedure: during the three-day, nine-audience fasting period, ten Buxu hymns must be chanted at each audience. Before circumambulating the altar, participants first bow to the Supreme Lord, maintaining perfect synchronization from the first verse to the last. These details reveal the solemnity and precision of Daoist zhaijiao purification rituals.

This passage describes the chanting and ritual prostration sequence in Daoist Zhaijiao (purification rituals). During the ceremony, Daoist priests chant in a specific melodic style called "good tones" (shansheng), performing a bow after each completed section. The entire ritual is divided into three daily services (morning, noon, and evening), comprising ten chants in total.

The detailed procedure is as follows: The first chant begins with "Prostrating to pay homage to the Supreme" (worshiping Laozi), concluding with all participants singing the final line in unison and performing the ritual bow. The second chant, "Circling steps treading the cloud net," describes traversing the sacred Mount Xuandu (a Daoist immortal mountain), again ending with prostration. The third chant, "Looking up and down to preserve the Supreme," corresponds specifically to the morning service, with practitioners visualizing Laozi through alternating upward and downward movements. The remaining six chants are distributed between the noon and evening services, completing the full set of ten chants required for the ceremonial worship of Mount Yujing (the supreme Daoist celestial realm).

The scripture particularly emphasizes that omitting even one chant during altar prayers would demonstrate insufficient devotion, making it difficult to commune with the higher sages and perfected beings (advanced Daoist deities). The core of the ritual lies in visualizing the golden towers and jade palaces of the celestial realm along with the countenances of the holy perfected ones while circumambulating Mount Yujing—only through this practice can blessings be sought and souls of the deceased be liberated.

The passage concludes with the "Empty Cavern Numinous Verses," a mantra depicting celestial visions: radiant light illuminating all, the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity) expounding scriptures, auspicious clouds and spiritual creatures standing guard, and the liberation of departed souls. This mantra must be chanted aloud during the ritual, enabling practitioners to "fly-step into the mysterious" (rapidly enter transcendent states) and ultimately achieve "longevity matching the cosmic cycles" (timeless existence akin to heaven and earth).

Note: The "Master Zheng" mentioned likely refers to the important Daoist figure Zheng Yin, teacher of Ge Hong, renowned for his ritual expertise. This chanting tradition stresses strict adherence to canonical procedures, maintaining that only complete and devout performance of all steps can secure divine blessings.

This passage from Jade Tone Ritual Music contains multiple Daoist cultivation hymns, primarily expounding on the precepts practitioners should follow and their cultivation methods.

The first section emphasizes the importance of "observing precepts." The great Dao (the Way) takes emptiness as its fundamental mind, capable of embracing all things. Practitioners should maintain a mind as open as a valley, treating all beings equally. Just as the ocean becomes sovereign by accommodating countless rivers, those who uphold precepts not only preserve wisdom but also establish virtuous connections across generations. With single-minded devotion, they recite Mahayana scriptures to ultimately realize the true essence of Dao.

This is followed by three "Three Invocations" hymns:

The first hymn advises making the pursuit of Dao one's lifelong companion, treasuring scriptures like pearls and jade. Precepts restrain the six desires, while recitation dispels greed. Maintaining simplicity fills one with righteous Qi (vital energy), bringing mental tranquility. Even celestial demons will respect and protect such practitioners, granting them great blessings across lifetimes.

The second hymn describes the blessings of cultivation: it brings prosperity to family and nation while spreading Daoist teachings. Heaven and humanity unite in pursuing the Dao. Through mental cultivation, one establishes fields of merit, keeping the Dharma wheel turning. Seven generations of ancestors ascend to heaven, while the practitioner achieves daylight ascension.

The third hymn explains how the great Dao permeates the mysterious void—sincere recitation creates resonance. Through practice, one attains an immortal body, transcending the sufferings of the three realms and liberating from the five torments of hell. Ultimately, one returns to the supreme Dao with reverent worship.

The "Hall Opening Hymn" stresses diligent, devoted practice—earnestly offering incense to the supreme Daoist patriarchs. Through fragrant smoke, utmost sincerity reaches the Dao, seeking revelation to liberate seven generations of ancestors.

The "Fasting Hymn" identifies abstinence as cultivation's foundational practice. Diligent fasting leads to the golden palace of immortals. The great Dharma bridge is built to universally deliver beings. By repaying kindness and accumulating virtue, the Dao-mind naturally manifests, culminating in ascension to the Mystic Metropolis, with seven generations attaining liberation.

The final two "Learning Immortality Hymns" present major and minor cultivation approaches:

Major immortality practice requires severing worldly distractions to maintain mental focus. Coming and going disturbances agitate the spirit. Only by extinguishing delusions and preserving emptiness can one enter the realm of stillness. Seeking scriptures should feel like hunger and thirst; maintaining resolve must be as firm as metal and stone. Thus one ascends the mystic path, receiving talismanic registers (Fulu) from the five directional deities.

Minor immortality practice emphasizes gradual progress through continuous accumulation of virtuous thoughts. Though not as profound as the major approach, it forms an essential foundation for cultivation.

The key to attaining immortality through cultivation lies in seizing time for practice. First, one must strictly adhere to precepts to control desires and distracting thoughts. Maintain inner purity and tranquility, allowing the authentic Qi (the fundamental energy of Daoist cultivation) to naturally flourish. In this way, celestial sages will naturally come to guide you. If one does not believe in these principles of cultivation, what purpose does retreating to mountain forests serve?

During incense-burning rituals, practitioners often encounter various obstacles. The Great Dao (the fundamental truth of the universe) is in fact overflowing with compassion, using liturgical teachings (Keyi) to deliver all beings, enabling everyone to repent for their transgressions. The sins of the world fill the underworld (the administrative realm of the dead), and evil deeds have long been known to Heaven. Only sincere repentance can secure the protection of true deities, while focused prayer can invoke the response of sages. Devoutly worship the Three Treasures (Dao, scriptures, and masters), praying for longevity. Burn the written prayers to send them to the celestial realm, reporting one's name before the Jade Emperor.

The Mountain Tablet (prayer inscriptions on jade plaques) states: Ascend the sacred Purple Mountain to pray to the divine, where celestial maidens shake ritual bells to produce pure sounds, and immortal youths burn incense while playing music. Report one's name through the nine layers of the underworld and up to the threefold celestial realms. This grants eternal life, ultimately achieving higher immortal ranks.

The Water Tablet teaches: The Celestial Worthy (the highest deity) left behind precepts, while the Supreme Elder Lord transmitted true scriptures. Cultivation requires diligence and single-minded focus, with merit rooted in spiritual refinement. Sincerely invoke the Three Treasures, burning incense to inform all deities. Cast the prayer into the Water Palace (abode of aquatic spirits), allowing merits to ascend to Heaven. The Celestial Worthy bequeathed great methods to universally deliver beings in the underworld. When purification rituals (Zhaijiao) reach completion, use the Dragon Tablet (jade slips shaped like dragons) to inform the water deities, liberating seven generations of ancestors and inviting boundless blessings.

The Earth Tablet explains: After completing purification rituals, use talismanic decrees (divine commands) to inform the spirits at the altar. Inscribe sincere intentions on jade discs, transmitting messages via golden dragons. Devoutly revere the Central Celestial Immortal Court and surrender to the Yellow Court (core of the Dantian). Thus, one finds peace in both life and death, ultimately beholding the Celestial Worthy. The Red Brilliance era (a Daoist cosmic cycle) opens a new epoch, with Yang energy penetrating the upper realms. Practicing ten thousand times in jade mountains and crystalline palaces, the Great Dao naturally manifests. Without the Yellow Register scriptures (essential Daoist texts), how could the roots of suffering be eradicated? Repeated recitation of cavern-chapter scriptures summons five-colored auspicious clouds. Purify the mind to unlock profound mysteries, aligning with celestial cycles to enter the central heavens. Offer true sincerity to the void, perfecting oneself through subtle cultivation. The Sun Palace radiates harmonious energy, while celestial incense carries prayers upward. The merits of the Earth Tablet are beyond imagination, bestowing limitless blessings.

The Primordial Celestial Worthy (supreme deity) transmitted liturgical teachings, while exalted immortals expounded the mysteries of the Dongxuan tradition. Cinnabar scriptures glow radiantly, their jade characters concentrating spiritual power. Devoutly invoke the Nine Heavens' deities, communicating with all spirits through purification rituals. Reporting one's name to the Earth Palace (abode of terrestrial spirits) enables ascension to the Jade Pure realm (highest heaven).

The concluding Wisdom Verse emphasizes: Cultivation requires wisdom's guidance. Through devout worship and diligent practice, one ultimately achieves unity with the Dao in its authentic state.

Wisdom originates from the primordial source, its radiant brilliance surpassing all realms of existence. Amidst the void stand wondrous celestial clouds, as divine beings partake of this flowing fragrance. Its mysteries surpass imagination, where the resonance of emptiness connects with reality. What appears to exist does not truly exist; what seems void is not entirely void.

The path of wisdom first requires self-observation—this is the foundational practice of Dao cultivation. Roaming freely in these unfathomable realms, one naturally consolidates their original spirit (Shen). The Celestial Worthy (Tianzun, the supreme Daoist deity) offers constant protection, and even demon kings become guarantors. A vajra-like dharma body shines with luminous brilliance, transcending the highest states of attainment.

Wisdom gives rise to the root of precepts, for true Daoist practice is grounded in discipline. Through this, the Three Treasures—Dao, Scripture, and Master—flourish, as transmitted and revered by immortal sages. Riding this indestructible dharma vessel, one instantly reaches the realm of Great Being. When precepts are proclaimed, all celestial beings bow in reverence.

The "Ode to Bathing in the Eastern Well" describes: The waters of the Heavenly River pour into the Eastern Well (a constellation), while the waters of Shijing Mountain contain maternal essence. Harmonious radiance brushes against spiritual light, and mysterious reflections illuminate the heights. The Primordial Celestial Worthy (Yuanshi Tianzun) lifts the veils of darkness, as celestial beings follow the moon's cycles. Bathing upon the Orchid Pond, divine dragons bear ropes to draw sacred water. Golden boys sprinkle fragrant holy water, while jade maidens circulate the light of the Five Stars. Crowns and sashes gleam with jade essence, cultivating the forms of the Five Immortals. The body emits fragrance, drawing ten thousand spirits to descend, riding the light to ascend to lofty realms.

The "Chant of Clear Water for Soul Liberation" states: The exalted Dao De Tianzun, whose virtuous cultivation is complete, descends to guide sentient beings, as masters naturally support one another. With compassion, bestowing dharma water to cleanse delusion and ignorance, eternally liberating them to the shore of the Three Pure Ones (Yuqing, Shangqing, Taiqing), forever leaving behind the mire of the Five Turbidities (kalpa-turbidity, view-turbidity, affliction-turbidity, being-turbidity, lifespan-turbidity).

The "Ode to the Six Innate Penetrations" explains: The innate perfected spirits possessing six penetrations reveal to virtuous individuals the principle of shamelessness. The secret mantras of the Celestial Worthy are now proclaimed. Devotees each take refuge, prostrating before the Supreme Ultimate.

The "Ode of Rebirth" (used in refinement rituals) states: The cycle of life and death turns like the seasons, yet the ancient cedar tree remains unchanged through the ages. With tranquil mind, uphold the path of utmost truth, following celestial mechanisms to escape the net of delusion. Constantly recite the jade verses of true texts—their mysterious tones pierce the heavens. Eternally partaking in endless blessings, why concern oneself with the passage of years?

The "Ode of Metal and Wood" describes: The Fusang Tree (where the sun rises) initiates spiritual movement, as metal and wood engender fresh verdant sprouts. Exquisite transformation flows through the Golden Mother (Xi Wangmu), blossoming in natural harmony. Divine Qi (vital energy) gathers in the primordial palace, while numinous objects glow with crimson radiance. Naturally attaining human form, one's name is inscribed among the immortals.

The "Three Verses of Zhuling Yellow Blossom and Taiyi" praises the deity Taiyi (a supreme Daoist divinity). Zhuling refers to the southern fire palace, Yellow Blossom symbolizes central earth virtue, and Taiyi is the name of the supreme divinity.

This scripture describes the celestial realms of Daoist deities and cultivation practices, divided into three main sections:

The first section depicts the abodes and functions of the Three Heavenly Worthies (the highest Daoist deities). The Vermilion Mansion represents the crimson celestial palace in the southern heavens, while the Flowing Fire Court of Cinnabar Heaven refers to the fiery celestial court. The Jade-Eyed Heavenly Worthy assists in refining the physical form. The Yellow Blossom Pool of Eastern Well is the golden-hued celestial pond in the eastern heavens, where the Yellow Blossom Heavenly Worthy purifies the soul. The Eastern Extremity Realm of Eternal Joy is the eastern paradise, where the Great Benevolent Savior from Suffering Heavenly Worthy delivers beings from affliction.

The second section presents a seven-character poem depicting celestial scenery: the movement of the Southern and Northern Dipper constellations amidst brilliant starlight and luminous moonlight. The Celestial Worthy of Primordial Beginning (the supreme Daoist deity) transmits Fulu (talismans and registers, Daoist ritual credentials), while the Dao Lord (high-ranking deity) opens the altar to expound the teachings. It mentions the mystical grotto-heaven of Lesser Existence (a celestial cave-dwelling) and the immortal herbs and peaches of Jade Capital Mountain (a sacred Daoist peak). The Nine-Dragon Tower gathers true saints, while the Terrace of Eight Immortals resonates with the Pacing the Void hymns (Daoist ritual music). Jade Maidens hold flowers and golden boys present incense burners as deities don magnificent cloud robes and moon-colored capes.

The third section contains a five-character poem describing an adept's ascension experience: riding an immortal chariot to reach the Purple Clarity Heaven (highest celestial realm), swift as lightning. From celestial heights, one beholds the Langfeng paradise. Only those who cultivate golden bones (a Daoist term for complete physical transformation) can fulfill their spiritual aspirations. The text portrays the heavens' radiant splendor, with the Three Palaces (upper, middle and lower Dantian) emitting divine light as practitioners attain the state of serene emptiness, roaming the celestial realms with fellow adepts. Finally, it emphasizes consolidating upright Qi to return to one's original nature, achieving the "Imperial Unity" (the supreme state of Daoist cultivation). Riding the whirlwind chariot (a celestial vehicle), one tours the eight directions of heaven, arriving at the palace of the Queen Mother of the West (supreme female immortal), where lotus blossoms flourish amidst dazzling jade radiance.

The "Jade Sound Liturgy" poetry depicts the mystical realm where Daoist practitioners transcend the mundane and ascend to immortal realms. The vision of the "Supreme Capital" (the highest Daoist paradise) is captivating: Three Pure Clouds (auspicious clouds of the immortal realm) encircle jade terraces, feathered youths (immortal attendants) ride radiant mists ascending and descending, while phoenixes perform celestial music amidst crimson groves. Here there is no distinction between day and night, only eternal spiritual radiance, making one suddenly realize the insignificance of other celestial realms.

In the Green Hua Grove, spiritual breezes caress jade branches, as the Three Lights (sun, moon, and stars) shine without seasonal distinction between winter and spring, filling heaven and earth with pure harmonious Qi. Looking back, practitioners can see the Northern Dipper Lord and Southern Dipper Lord subduing demons of the Six Heavens (six realms of desire) with the Flowing Gold Fire Bell (a Daoist ritual implement). This eternal blessing far surpasses what mortals consider longevity.

The poem describes practitioners riding the Eight Scenes Chariot (immortal vehicle) ascending through the Celestial Gate, paying homage to the Celestial Worthy of Primordial Beginning (supreme Daoist deity) in the Jade Dawn Courtyard. Using the pause in celestial music as metaphor, the Celestial Worthy reveals the profound truth of the "Xi-Yi" state (from the Daodejing: "What looks invisible is called Yi, what sounds inaudible is called Xi"), allowing practitioners to comprehend the origin of creation—how Yin-Yang energies generate all things. Those who master this pivot can transcend the constraints of creation.

It concludes with flower-scattering verses: The wondrous blossoms of the Great Canopy Heaven (highest of Daoism's thirty-six heavens) differ from earthly flowers; Kunlun's Turtle Terrace blooms perpetually through all seasons. These celestial flowers must be gathered by heavenly beings to offer at the layered city (celestial court), remaining unseen by ordinary mortals. Through these magnificent images, the entire piece manifests the transcendent state pursued by Daoist practitioners, transforming the profound experience of Neidan practice (cultivating Jing, Qi, and Shen within one's body as alchemical crucible) into a poetic journey through immortal realms.

The Jade Sound Liturgy scripture depicts the wondrous scenery of celestial realms while admonishing the importance of cultivating virtue and pursuing the Dao.

The celestial palaces of heaven inspire divine longing: moonlight bathes the jade platforms, dew shimmers with crystalline purity, and immortal blossoms drift down from the skies, their radiant hues adorning the sacred grotto-heavens (Daoist abodes of immortals). Transcendent beings soar through the firmament astride divine luan birds (mythical phoenix-like creatures), gathering countless blossoms from the Penglai paradise to offer before sacred altars. In these celestial realms, springtime never fades and blessings flow without end.

Yet the scripture abruptly contrasts this with human existence: the mortal world stands diametrically opposed to these paradises. People obsess over transient pleasures while remaining oblivious to the sufferings of the birth-death cycle. Wandering through the Five Paths (referring to heavenly, human, animal, hungry ghost, and hellish realms) and enduring the Three Miseries (fiery, bloody, and bladed torments) all stem from failing to comprehend the Dao's true essence. The ignorant distrust orthodox teachings while remaining perpetually entangled in sin, whereas true sages understand desire-restraint, sever evil karmic ties, and through cultivation attain the state of "dual forgetting" (transcending both worldly concerns and ego).

The text particularly emphasizes several transgressions: jealousy constitutes the gravest calamity, while harboring malice while feigning purification rituals (Daoist rites for bodily and spiritual cleansing) proves especially lamentable. Many disregard karmic causality, focusing solely on immediate gains—this is not the true path. The genuinely wise understand that to transcend such calamities, one must take refuge in the Scripture of the Most High (a foundational Daoist text), for fortune and misfortune both stem from one's own actions.

The passage concludes by asserting that only through propagating orthodox teachings can the world be pacified, and only through persistent cultivation can ultimate truth be realized. Those who remain obstinately unawakened truly deserve compassion. Through contrasting celestial splendor with earthly suffering, this scripture exhorts people to turn toward the Dao, cultivate virtue, and abandon sinful ways.

This scripture consists of two parts: the first is poetic verses exhorting people to cultivate the Dao, while the second details Daoist ritual procedures for zhaijiao (purification rituals).

The first half employs vivid metaphors to admonish people: human life is like a flame in an oil lamp that will eventually extinguish. Our physical bodies are temporary aggregates of the four elements (earth, water, fire, and wind) governed by the five skandhas (form, sensation, perception, mental formations, and consciousness). One should devote oneself to Dao cultivation during the prime of life. If one doesn't believe this truth, why not retreat to mountain forests? The truly wise treasure scriptures and precepts as jewels, yet many realize this too late—only in old age do they clutch scriptures with regret. Thus, the author renounced worldly affairs in youth to wholeheartedly pursue the Dao.

The latter section meticulously records the zhaijiao ritual sequence: at dawn when offering fragrant congee to deities, one must recite invocations for the emperor's blessings. During offerings, practitioners sequentially pay homage to the Three Pure Ones (Sanqing)—the Celestial Worthy of Primordial Beginning, the Great Dao Lord of the Supreme Ultimate, and the Supreme Elder Lord. The ceremony requires reverent bows to the "Three Treasures" (Dao, scriptures, and masters), showing respect to the supreme Dao, the thirty-six sacred scriptures, and the lineage patriarchs who transmit the teachings.

After completing the offerings, practitioners repeatedly chant the sacred name "Boundless Celestial Worthy Who Bestows Blessings" and recite the "Incantation for Generating Merit." This mantra states: through diligent practice of the Great Dao's methods and sincere devotion that moves heaven, one can summon true Qi (vital energy) while dispelling demons—not only attaining personal realization but enabling seven generations of ancestors to ascend. Finally, offerings are distributed to all beings, embodying Daoism's spirit of universal salvation.

The entire liturgy demonstrates Daoist religious practice through zhaijiao rituals for seeking blessings, averting disasters, and delivering all beings. The character "he" (和) signifies congregational responses, while "zhi xin qi shou" (志心稽首) represents the most reverent form of Daoist prostration.

This passage records the complete procedure and recitation texts for a Daoist zhaijiao (a ritual practice for blessings and calamity prevention).

First, it expounds on the immeasurable merits of establishing a purification ritual, specifically conducted to offer longevity blessings for the emperor, praying for his reign to endure eternally. The donor (the patron sponsoring the ceremony) accumulates fields of merit (a means to accumulate blessings) by making offerings to the Three Treasures (Dao, scriptures, and masters), with food almsgiving as the foremost practice. These offerings are presented to the Celestial Worthy (the highest Daoist deity) above, to the true sages in the middle realm, and to aid sentient beings below. Such acts of generosity bring joy to the living, elevate the deceased to heavenly realms, and ensure future rebirth in pure lands with abundant sustenance. Blessings converge upon the ritual sponsor like rivers flowing into the sea.

At the ceremony's conclusion, the assembly chants the sacred name of the Celestial Worthy in unison, praising his boundless, ocean-like virtues. The ritual is completed with the "Chant of Liberation" (a mantra for guiding departed souls), praying for the sponsor’s health, longevity, and official success. All virtuous deeds are recorded in the ledger of merits, aiding their path to Dao-realization.

Next follows the farewell to the deities: Visualizing the immortals ascending on five-colored cloud chariots, accompanied by celestial music from the highest heavens, as the fragrance of incense lingers over the altar (the sacred space for the ritual). The divine grace permeates heaven and earth, bestowing blessings upon mountains and rivers, enabling practitioners to ultimately soar freely to the Great Canopy Heaven (the highest Daoist celestial realm).

Lastly are the invocations for the priest’s ritual vestments: Cloud-walking shoes allow ascension to the ninefold heavens, roaming the Three Realms; the Seven-Star Crown (a ritual headpiece adorned with the Big Dipper motif) symbolizes the Mandate of Heaven, granting longevity to its wearer; the six-paneled immortal skirt resembles celestial attire, and tying it enables flight to the Jade Pond; the cloud sleeves, woven from divine mulberry silk, permit attendance at the jade banquet when worn. Each ritual garment embodies sacred power, connecting heaven and earth.

This passage describes three important ritual implements used in Daoist ceremonies and their symbolic meanings.

Regarding the "feathered robe" (yufu, the sacred garment worn by immortals): This is the attire of celestial beings from the upper realms, naturally woven from heavenly treasures, as light as six zhu (an ancient unit of weight denoting extreme lightness) and exquisitely refined. Wearing this robe aligns one with the radiance of the sun, moon, and stars. By donning it with reverence, one may wander freely in the immortal realms of eternal life.

Concerning the "worship altar" (baitan): The altar is constructed in three tiers, built with fine jade and arranged according to the Bagua (Eight Trigrams) directions. The ritual skirt spread upon it wards off defilement, while the hem of the sacred garment sweeps away dust. Ascending this altar now allows one to pay homage to the celestial abode of the Heavenly Emperor.

As for the "court tablet" (chaojian, a jade ceremonial tablet): Fashioned from flawless jade from the Jasper Terrace of the Queen Mother of the West (Xiwangmu) and meticulously carved, it is used to serve the Three Sovereigns (Fuxi, Shennong, and the Yellow Emperor). Holding this tablet rectifies body and mind, dispels wicked thoughts, and enables sincere communion with the heavens. By reverently grasping it, one may now bow before the jade steps of the Supreme Venerable Sovereign (Xuhuang, the highest Daoist deity).

This text comes from the concluding section of Yuyin Fashi (Jade Tones and Ritual Methods), primarily detailing the sacred origins and ritual significance of these three implements—the feathered robe, altar, and court tablet. Through their use, practitioners can communicate with the divine, purify body and mind, and achieve the purpose of worshipping the celestial realms.