《太上正一閱籙儀》

The seventh section of Taishang Zhengyi Yuelu Yi (The Supreme Orthodox Unity Scripture-Reading Ritual), compiled by Master Guangcheng (Du Guangting):

For Zhengyi (Orthodox Unity) lineage priests who cultivate through Fulu (talismans and registers), certain sacred dates hold special significance: the Jiazi and Gengshen days of the sexagenary cycle, one's birth zodiac day, the Three Origin Festivals (Upper Origin on 1/15, Middle Origin on 7/15, Lower Origin on 10/15), the Three Assemblies (Upper Assembly on 1/7, Middle Assembly on 7/7, Lower Assembly on 10/5), the Five La Fast Days, the Eight Solar Terms (including Beginning of Spring), and the transitions between lunar months. During these times, the Qi (vital energy) of heaven and earth renews itself—Yang energy ascends while Yin recedes. Celestial deities and earthly spirits descend to the human realm, and Taiyi (the Supreme Unity), one of Daoism's highest divinities, examines mortal merits and faults to determine life destinies and blessings.

[Ritual Preparations]

Prior purification through fasting and ablutions is required. During Mao (5-7am) or You (5-7pm) hours:

• Arrange an incense altar with 24, 16, 12, or 8 offerings of wine and fruits
• Unfurl and display all received Fulu on the altar table
• Don clean ritual vestments after thorough cleansing

[Ritual Procedure]

1. Chant the Entry Incantation before entering the meditation chamber

2. Offer incense sequentially:

• First to the Three Caverns (Sanqing) altar
• Then to the lineage patriarchs' altar
• Recite the Incense Offering Incantation

3. Visualize one's master's form through Cunxiang (mindful contemplation)

4. Strike the ritual drum 24 times

5. Recite the Furnace Opening Incantation to summon:

• The Five Numinous Lords and Merit Officials
• Dragon-Tiger Guardians and Incense-Bearing Envoys
• The Three Qi (heaven-earth-human) True Deities

[Memorial Petition]

"Your servant [self-designation] on this [specific sacred date], following the liturgy transmitted by Celestial Master (Tianshi) Zhang Daoling, hereby examines the Orthodox Unity Covenant Talismans borne upon my person. May the eight directional righteous Qi permeate my being, and may this petition swiftly reach the celestial courts."

[Three Prostrations]

To the Jade Emperor, Supreme Venerable Lord of the Limitless Dao

[Self-Identification]

"Your servant [name], of the Tai Xuan Capital's Orthodox Unity Balanced Qi lineage under Celestial Master [ordination lineage], Crimson Heaven Three-Five Step Guidances Primordial Life Perfected Person [ordination rank], reverently petitions: The Supreme Clarity Mysterious Origin Peerless Three Heavens Limitless Great Dao, Supreme Dao Lord, Supreme Laozi, and all exalted divinities..."

(Note: Subsequent enumerations of "Nine Elders of Immortal Metropolis" and "Twelve Hundred Official Lords" refer to high-ranking deities in the Daoist pantheon)

This passage is the invocation text used by Zhengyi (Celestial Master) Daoism during the "Scripture Inspection Ceremony" (Yuelu Yi). It primarily describes how a Daoist priest reports his spiritual progress to the deities after receiving the sacred registers (Fulu, the esoteric talismanic texts), while summoning the celestial officers recorded therein for personal protection.

The general meaning is as follows:

"Your subject (the priest's self-reference), originally an ordinary person, has been fortunate to receive the teachings of the Great Dao and was granted the secret Zhengyi registers by my master. These sacred texts contain the essential methods of cultivation across the Three and Five grades. Internally, they rectify body and mind while harmonizing Shen (spirit) and Qi; externally, they expel calamities and suppress evil forces. The registers document the methods of supreme immortals and numinous beings, including the precious formulas of Kuigang (the celestial dipper), along with numerous guardian generals and merit officers—each assigned specific duties to protect life, harmonize internal organs, purify meridians, ward off demonic intrusions, prevent misfortunes, eliminate the Three Corpses (Daoist concept of three malevolent spirits within the body) and Nine Worms (nine disease-causing factors), and elevate nine generations of ancestors to celestial liberation."

The priest then summons various guardian deities recorded in the registers:

1. Generals and merit officers from the ranks of supreme immortals and numinous beings, responsible for exorcism, healing, and stabilizing the four directions.

2. Yin-Yang decree officers who harmonize cosmic forces and determine life-death records.

3. Yin-Yang healing merit officers and celestial physicians tasked with regulating the body and curing illnesses.

4. The One Hundred Fifty Generals commanding three layers of troops to surround and protect the priest.

5. Daily guardianship by 1,200 protectors including court officers and elite guards (Huben).

Finally, these deities perform their respective duties, encircling the priest's body to dispel all misfortunes—such as the Three Calamities and Nine Misfortunes, or the Five Punishments and Six Harms. The entire text exemplifies the Daoist practice of summoning divine protection through sacred registers, embodying the religious principle of "internal cultivation and external purification."

This scripture describes the Zhengyi (Orthodox Unity) Daoist ritual of reviewing the celestial registers (Yuelu), where celestial soldiers and divine generals are summoned. The "reviewing of registers" refers to inspecting the fulu (talismans and registers) bestowed upon Daoist priests—sacred implements containing the rosters of protective deities.

The summoning begins with various categories of celestial warriors: one hundred infantry charged with subduing violent rebels, heavenly troops assigned to capture treacherous spirits, and sixty divine officers each specializing in subduing malignant influences—those who vanquish perverse qi (vital energy), malevolent shen (spirits), malicious ghosts, and toxic substances. These divine generals assist priests in eliminating all worldly calamities including epidemics, demonic entities, evil deities, plagues, and venomous creatures.

Next come the courier deities responsible for swiftly delivering memorials to the celestial court, enabling priests' petitions to reach the heavens without delay.

The ritual then proceeds to summon guardian forces from different ranks of talismanic registers in hierarchical order:

1. The Single General Register's merit-officer generals, messengers, and jade maidens who aid priests in protecting the nation and eliminating threats

2. The Ten Generals Register's commanders and talismanic officers who assist in punishing evil and promoting virtue

3. The One Hundred Fifty Generals Register's superior transcendents and exalted numina who expel malevolent influences from all directions

4. The Three Generals Register's divine youths and jade maidens who support health cultivation and longevity

5. The Hundred Ghosts Register's bodyguard generals who capture and execute the mountain and water demons harming humanity

6. The Primordial Crimson Register of Chaotic Destiny's jade youths and maidens who eradicate blood-consuming evil spirits

7. The Superior Transcendent's Hundred Ghosts Register's various authentic officials who continue subduing all categories of spectral entities

Through summoning celestial forces of differing ranks and specialized functions, the ritual constructs a comprehensive protective system to safeguard practitioners and dispel all forms of calamitous influences and demonic obstructions.

This scripture describes the "Scripture Inspection Ritual" (Yuelu Yi) performed by the Zhengyi (Orthodox Unity) tradition of Daoism, also known as the Celestial Master (Tianshi) school. During this ritual, the master summons various divine generals and soldiers from different talismanic registers (Fulu - Daoist mystical texts used to invoke deities) for purposes of protection, exorcism, and disaster prevention.

The first section invokes divine generals from the "Register of Regional Commanders" including Great Generals, minor celestial officials (Gongcao), Jade Maidens and other deities. These spirits assist the master in subduing evil influences across the nine regions and twelve states, dispersing authentic Qi (vital energy), and safeguarding the practitioner's path to immortality.

The second passage mentions the Three Commander Generals and their troops from the "Register of the Five Dippers Constellation," who help the master set up celestial nets to block malicious spirits and supernatural creatures.

The "Register of Life Protection" described in the third section contains Perfected Beings (Zhenren) and Jade Maidens specifically devoted to guarding the master's life, ready to respond immediately when summoned.

The fourth section's "Register for Dispelling Six Calamities" features supreme deities like the Great Unity Lord and the Celestial Emperor, who assist in expelling various monsters, eliminating disasters, and subduing countless ghosts.

The "Register of Nine Phoenixes for Eliminating Impurities" in the fifth passage contains celestial officials and generals with titles like "Evil-Slaying" and "Demon-Destroying," responsible for cleansing unregistered malevolent spirits.

The sixth section's "Complete Seal Register" includes celestial officers and immortal masters capable of eliminating myriad evil influences and protecting people from disasters.

The "Canopy Great Register" mentioned in the seventh passage features Five Cloud Warriors and other divine generals specialized in executing rebels and eliminating treacherous individuals.

The eighth section's "Register of Nine Heaven Soldiers" contains celestial troops who guard the master's residence and stand ready for deployment.

Finally, the "Register of Nine Palaces for Warding Off Calamities" described in the ninth section includes superior immortals and celestial cavalry who assist both the state and individuals in emergencies, responding immediately when summoned.

These contents reflect the Zhengyi tradition's practice of invoking celestial armies through talismanic registers for protection and cultivation, showcasing Daoism's rich pantheon and ritual systems.

This scripture describes the scene in the Zhengyi (Orthodox Unity) tradition of Daoism, specifically the Celestial Master (Tianshi) lineage, where priests invoke various guardian deities during the "Scripture Inspection Ritual." Here's a modern interpretation:

We now present the "Supreme Orthodox Unity Eight Trigrams Body Protection Register" (Fulu). May the Five Directions Ghost-Summoning Generals, Left and Right Attendants, and celestial officers recorded within deploy one soldier for every inch of space and establish garrisons in every sector—armed with swords and halberds—to eradicate all malevolent spirits and demonic entities.

Next, we present the "Supreme Orthodox Unity Three-Five Summoning Register." May the Three Primes Generals, Five Dippers Officers, Five Planets Officers, and Divine Messengers recorded within draw down the power of the stars to encircle and protect the disciple like a string of pearls, subduing all baleful deities and evil-doers.

Now we present the "Supreme Orthodox Unity Dragon-Tiger Demon-Slaying Register." May the Officers-General, Divine Messengers, Jade Maidens, and Jade Youths recorded within swiftly respond to the disciple's every thought to ward off specters and evil influences.

We then present the "Supreme Orthodox Unity Mystical Warding Register." May the Mysterious Elder Generals, Five Canopy Generals, Supreme Generals, and Officer-Messengers recorded within suppress malevolent celestial and terrestrial deities (mountain and river spirits), ensuring specters and demons can never harm humanity.

(The subsequent sections follow a similar structure, each presenting a different functional register—a ritual document listing divine officers—to summon corresponding celestial armies for specific tasks: suppressing evil qi, safeguarding body and mind, slaying river demons, concealment practices, and life preservation.)

Finally, we summon all divisions of generals and their troops, particularly the fifty chief commanders including the "Supreme Orthodox Unity Mysterious Elder Five Marquises Generals." These deities each oversee distinct duties: some mobilize stellar forces, others specialize in vanquishing aquatic demons, while some harmonize the Five Viscera—together forming a complete celestial defense system.

This passage exemplifies the characteristics of Daoist register (Fulu) systems: different registers correspond to specialized teams of divine officers, invoked by priests through ritual to achieve exorcism, protection, and cultivation goals. Titles like "Officer" (Gongcao) and "Jade Youth" (Yutong) reflect Daoism's unique celestial bureaucracy, mirroring a heavenly civil-military hierarchy.

This scripture depicts a Daoist ritual summoning celestial generals and heavenly troops to provide protection. It enumerates numerous heavenly generals with distinct titles (such as the Great General of the Cosmic Circuit and the Great General of Canopy Heaven), each commanding one hundred thousand celestial soldiers. These divine generals originate from different directions, including the Five-Colored Generals (green, red, yellow, white, and black) leading troops under the command of the Central High Emperor (Gaohuang), an important Daoist deity.

The scripture meticulously records the numbers of various celestial troops: one hundred thousand garrison soldiers from the Central Palace, four hundred thousand gate garrison soldiers, four million central grand troops. It further describes special forces led by the Five Directional Lao Jun (an honorific title for Daoist adepts), such as the ninety thousand armored reverse-scale troops of the Eastern Hu Lao Jun and the one hundred thousand fire camp cavalry officers of the Southern Yue Lao Jun.

Finally, it mentions the Five Directional Heavenly Pillar Lords of Destiny (corresponding to the Five Phases: the Green Beginning Lord of Jia-Yi representing Wood, the Red Beginning Lord of Bing-Ding representing Fire, etc.), each leading twelve hundred chariots and cavalry. These divine troops serve to "guard the practitioner's front, rear, left and right, eliminating malignance and vanquishing evil." This "Register Inspection Ceremony" (Yuelu Yi) constitutes an important Zhengyi (Orthodox Unity) school ritual, where summoning celestial warriors enhances spiritual power and safeguards the orthodox Dao.

This scripture describes the solemn ritual scene in Zhengyi (Orthodox Unity) Daoism when priests summon celestial generals and divine troops during the Fulu (talismans and registers) inspection ceremony. The passage unfolds in three main sections:

The first section invokes demon-subduing military forces:

• The King of Hundred Ghosts leads twelve thousand soldiers, with six hundred thousand troops mobilized
• The high-ranking priest (chief altar master) summons divine generals including the Cavalry Great General, Lang Officials, and Tiger Warriors
• The Three Officials' (Heaven, Earth, Water) lieutenants each command twelve hundred soldiers
• Various specialized divine officers like Heavenly Stable Armored Soldiers and Heavenly Strongmen perform distinct functions:

Some capture Qi (vital energy), others seize Shen (spirit), suppress evil entities, capture ghosts, subdue jingguai (essence monsters), or neutralize poisons

Specialized troops numbering twelve thousand each dismantle evil shrines

These celestial warriors wield ritual implements specifically for vanquishing malevolent forces, eliminating supernatural threats, and protecting the priest—responding immediately when summoned

The second section calls upon longevity-granting immortals:

• Fifteen Chaos Perfected Beings and Red Register Merit Officers regulate vital energy and heal illnesses
• Fifteen Left and Right Official Messengers facilitate communication between yin and yang realms
• Fifteen Yin-Yang Judgment Officers harmonize cosmic forces and oversee life-death registers
• Fifteen Yin-Yang Officials and Heavenly Physicians administer herbal medicine and acupuncture treatments

The final section summons fortune administrators:

• Fifteen Evil-Capturing Merit Officers specialize in subduing malignant entities
• Fifteen Life-Registering Officers extend lifespan
• Fifteen Rank-Granting Officers bestow official promotions
• Fifteen Disaster-Pacifying, Demon-Slaying, and Justice-Rectifying Officers respectively handle calamities, exorcisms, and wrongful cases
• Finally, fifteen Wenchang Life-Sovereign Lords erase death records, stabilize the Dantian (energy center), and dispel misfortunes

All these deities originate from the "Supreme Three Heavens" (Daoism's highest celestial realm), descending to the ritual altar under the command of the Big Dipper Lords (including the Dipper Outline Great General and Dipper Ladle Great General). The entire passage vividly portrays the majestic "summoning deities and dispatching generals" ceremony central to Daoist ritual practice.

This scripture describes the scene of summoning celestial generals and protectors in the Daoist "Chuguan" (Officer Dispatch) ritual. The term "Chuguan" refers to the ceremony where Daoist priests invoke heavenly deities to descend and provide protection. The various general titles mentioned here are all guardian deities from the Shenxiao (Thunder Method) tradition of Daoism.

The specific content includes:

First, the summoning of the Three-Five Primordial Chaos Generals from the Red Heaven (the southern celestial realm). In Daoist cosmology, "Three-Five" represents the Three Powers (Heaven, Earth, and Humanity) and the Five Phases (Wuxing). This includes:

• Douyou Great General with nine left and right generals each, governing the "Left Virtue" (the body's left side) and the Dougang (the outline of the Northern Dipper's seven stars), responsible for forming the physical body, liver, and ethereal soul (Hun)
• Douxing Great General with nine left and right generals each, governing the "Right Virtue" (the body's right side), responsible for forming the torso, lungs, and corporeal soul (Po)

Next comes the summoning of:

• Douyi Great General system, governing the heart region, overseeing bodily formation, sinews, and spiritual illumination (Shenming)
• Douxi Great General system, governing the liver region, stabilizing the ethereal soul
• The Xuanji (Northern Dipper) Generals system, governing the lung region, stabilizing the spiritual soul
• The Central Yellow Director of Fate (Zhonghuang Siming) system, governing the spleen region, stabilizing vital essence (Jing-Shen), prolonging life, and achieving immortality

Each system consists of a main "Great General" with nine left and right deputy generals each, totaling nineteen divine officers forming the "Nine Divisions of Generals." The scripture repeatedly emphasizes that these divine generals each have specific duties, commanding that "none may disobey," "none may err in their roles," and "none may substitute," requiring strict adherence to the functional division among the deities.

This passage exemplifies the Daoist concept of "body deities" (Shen Shen), which holds that every part of the human body has corresponding resident deities. By summoning these deities, one can achieve health preservation and physical protection.

This scripture passage describes the Daoist ritual of summoning various celestial generals and officers to protect the practitioner. Here's a modern interpretation:

First, the text invokes the divine generals from the Supreme Immortal Capital (Shangxian Du) and the Central Palace of the Supreme Numinous Officials (Shanglingguan Zhonggong) - the highest celestial institutions:

1. The Executioner Officers, Tiger-Warrior Champions, Rogue-Inspecting Cavalry, Chief Archer Champions, and Three Officials' Chief Archer Champions - 240 of each - are summoned to guard the practitioner's dwelling. Their duties include apprehending malevolent rebels, subduing treacherous forces, and ensuring complete annihilation without leaving lingering threats.

Next, the ritual calls upon:

2. The Severing Chief Archer Officers - 240 for each cardinal direction - who stand ready in the four quarters, responding instantly when summoned.

Further invocations include:

3. The Qi-Harvesting Officers riding the Big Dipper (Kui) and Spirit-Capturing Officers riding the Dipper - five types of specialized officers (120 each) who subdue all manner of baleful influences, ghostly qi, demonic entities, and other malevolent spirits for the practitioner.

The ceremony continues with:

4. The Red-Talisman Officers riding the Solar Chariot and Ghost-Capturing Envoys riding the Lunar Chariot - 1.2 million of each - who eradicate rebellious forces, pursue demonic entities, and use crimson talismans (Chifu) to hunt down and completely destroy all threats.

Additional summons include:

5. The Swift-Horse Memorial-Delivering Officers and Life-Registry Adjusting Officers (100,000 each) who rapidly transmit petitions, erase death records, and inscribe the practitioner's name in the Jade Register (Yuli) for longevity.

The ritual also calls upon:

6. The Ninefold Yellow Path Will-Settling Officers and Mind-Stabilizing Officers - six types of mental cultivation officers (120,000 each) - who assist the practitioner in achieving spiritual awakening and comprehending profound mysteries.

Finally, the text invokes:

7. The Six-Yin Six-Yang Body-Completion Officers (120,000) who harmonize yin-yang energies, prolong life, perfect the Dao body, and facilitate communion with the divine.

8. The Eightfold Divine Vajra Champions and Chariot-Riding Envoys - four types of celestial warriors (7,200 each) - who campaign against evil forces.

This passage reveals the majestic scale of Daoist ritual protection, where an elaborate celestial bureaucracy with specialized divisions works in concert to safeguard the practitioner. Each category of divine officers performs distinct functions, collectively forming an impenetrable spiritual defense system.

This scripture describes the invocation and prayer used in the Zhengyi (Orthodox Unity) Daoist "Scripture Inspection Ritual" (Yuelu Yi), where the celestial registers of divine generals are reviewed. The general meaning is as follows:

I reverently summon the celestial deities to descend—including the Red Official Direct Messengers (Chiguan Zhishi Gongcao, divine officers who record merits and faults), the Divine Capital Protectors (Shendu Hu), the Prison-Restraining Great Officials (Sheyu Dali), and the Evil-Subduing Envoers (Shexie Shizhe), each in pairs; along with one hundred twenty Immortal Daoist Masters (Xianren Daoshi) and Jade Maidens (Yunü, female divine beings); the Seven Guardian Spirits (Hushen Qishen) constantly by my side; fourteen Generals and Officers (Jiangjun Libing); two Healing Merit Officers (Zhibing Gongcao) and two Bodyguard Generals (Hushen Jiangjun); nine Military Officers and Clerks (Bingma Caoli); and two Bianque Officers (Bianque Li, divine healers) and two Celestial Healing Officers (Tianyi Li).

May these deities descend in solemn majesty to aid me in vanquishing evil, dispelling falsehood, averting death, and bringing vitality—protecting my spiritual practice. Though I am of humble origins, I have been fortunate to receive the precious registers (Baolu, esoteric Daoist texts) from my master, enabling me to cultivate my nature and life (Xingming Shuangxiu) for self-preservation.

The generals, merit officers, envoys, true officials, jade youths, and maidens recorded in the registers of the Highest Immortals and Spirits (Shangxian Shangling) that I carry—may each fulfill their duties, transmitting the true Dao (Zhendao) and spreading its teachings, aiding the nation and guiding the people. Should any malevolent individuals or harmful energies seek to harm me, may the deities immediately report them to the Celestial Court (Tiancao, the heavenly judiciary) without concealment. May the gods take shifts day and night, protecting me in an unending cycle of vigilance.

May the sacred powers of Heaven and Earth, the sun and moon, the mountains and rivers all grant their protection—driving away evil and commanding the reverence of all divinities. May my Qi (vital energy) and blood flow smoothly, my Five Viscera harmonized, and my True Qi (Zhenqi, primordial energy) fill my entire being, refining my body and spirit. When my merits are complete, may I ascend in broad daylight. I shall faithfully record the achievements of each deity.

Finally, I confess: My knowledge is shallow, and in inspecting the divine registers, I fear I have violated ritual propriety and committed many errors. I humbly beg the deities to pardon my ignorance and refrain from punishing me for these transgressions.

This scripture describes the complete ritual procedure of the "Yuelu" (inspection of the Fulu talismanic registers) ceremony as practiced in the Zhengyi (Orthodox Unity) tradition of Daoism:

The ceremony begins with three teeth-knocks, followed by kneeling recitation of the invocation: "This disciple has completed the inspection of the Fulu. May all previously summoned divine beings - the superior immortals, exalted spirits, Gongcao (Daoist guardian deities), messengers, generals, and officers - now return through the Gate of Myriad Wonders (referring to the body's mystical pass) to reside within this disciple. Let each divine presence return to its original position - those of the left returning left, those of the right returning right - settling peacefully within the golden halls and jade chambers (referring to the body's vital energy centers). May the Directing Officer Gongcao supervise this process to prevent any misplacement. Let them form concentric circles of protection, filling the space between heaven and earth without any transgression or disorder. When summoned again, may they arrive instantly as before."

The "Returning the Censer" phase follows (the concluding procedure of restoring the incense burner), invoking the Incense Official Messengers, the Left and Right Dragon-Tiger Lords, and the Attendant Incense Numinous Officers. The prayer requests that the site of the Yuelu ceremony within the disciple's quiet chamber spontaneously generate auspicious signs such as golden fluid (Jinye, an alchemical term for essential energy) and cinnabar-green mushroom blossoms (immortal herbs), enabling the gathering of hundreds of divine immortals before the censer. May all petitions directly reach the sacred presence of the Supreme Jade Emperor (one of Daoism's highest deities).

The ceremony concludes with three prostrations, chanting of the "Ode to Learning Immortality," recitation of the exit incantation (spoken when leaving the meditation chamber), marking the full completion of the ritual.