《太上洞神三皇儀》

This scripture records the ritual procedures and required offerings for receiving the "Three Sovereigns' Dharma Credentials" (法信) in the Daoist "Supreme Cavern-Spirit Three Sovereigns Liturgy" (太上洞神三皇仪).

The ceremony begins with the presiding master facing east to light incense, performing specific ritual steps including incense handling (捻香) and summoning celestial officials (出官). A memorial (表章) is then recited, which typically states:

A Zhengyi (正一, Orthodox Unity) Daoist priest (or male/female practitioner) from a specified location (county, district, village) humbly declares their mortal status, having been fortunate to receive Daoist teachings. They now prepare the necessary offerings for the zhaijiao (斋醮, purification ritual), sincerely beseeching the ancient Three Sovereigns (伏羲, 神农, 黄帝) to transmit the Way of immortality, hoping to attain transcendence.

Next, a detailed list of 21 offerings is provided:

• 40 feet of white silk, 3 taels of gold, 3 taels of silver
• 2 taels of cinnabar, 5 pecks of rice, 2 bundles of firewood
• 9 hand towels, 9 knives, 1 basin and 1 plate for ritual cleansing
• 40 feet of yellow silk, 6 pairs of gold rings
• 30 feet of deep-red silk fabric, 1 pair of silver rings
• 5 catties of cinnabar, 40 feet of purple damask
• 5 taels of blue-green silk thread, 80 feet of yellow cloth
• 100 sheets of yellow paper, 1 pair of yellow brushes
• 1 gold knife
• Five-directional colored silks totaling 39 feet (9 feet of azure for the east, 3 feet of red for the south, 7 feet of white for the west, 5 feet of black for the north, and 12 feet of yellow for the center), all patterned

The text reiterates that these are mandatory credentials (法信) for receiving the Three Sovereigns' lineage transmission. It also records the initiate’s detailed background—native place, Daoist affiliation, age—as well as the name of their supervising Daoist official (道官).

(Note: "治炁" refers to the Daoist Qi cultivation lineage system, while "三皇天文符图契" denotes the mystical diagrams and talismans believed to have been passed down from the Three Sovereigns era, said to possess extraordinary spiritual power.)

This is a formal petition from a Daoist disciple requesting transmission of the Sanhuang Neiwen (Three Sovereigns' Esoteric Scripture). The main content can be understood as follows:

I, a practicing Daoist (identifying as a Tai Xuan Du Zhengyi Pingqi lineage Celestial Master [Tianshi] ordained priest from such-and-such parish), now humbly present myself before the Mountain Abode Perfected Being [Zhenren]. Though of mediocre aptitude, I have been fortunate to be born in an era of enlightened governance that allowed me to take up the Daoist vocation. By nature I am detached from worldly affairs – since youth I've never coveted mundane pleasures, devoting myself wholeheartedly to self-cultivation with a preference for mountain retreats. In earlier years I received secret immortal methods and talismanic registers [Fulu], and though not yet able to fully withdraw from society, my practice has already brought calamity-dispelling and fortune-increasing results.

Now certain male and female devotees (specifically naming their prefecture, district, village and personal names) have come before me. These sincere Dao-seekers shun worldly glory, concentrating solely on cultivation through herb-gathering and Qi absorption [Daoist yangsheng practices], having reached the stage worthy of scripture transmission. They petition me to impart the Sanhuang Neiwen, and I dare not withhold such profound Daoist methods, having resolved to transmit it to them.

After receiving this transmission, they must strictly observe the precepts and maintain secrecy. Mastery of these methods will enable them to: command myriad spirits (including flood dragons and demonic entities), obtain the Golden Elixir [Jindan] and immortality herbs (referring to Neidan practice), generate authentic Qi spontaneously, fulfill intentions effortlessly, and ultimately achieve the state of Perfected Being [Zhenren].

Finally, I beseech the Three Officials of Heaven, Earth and Water, the Five Sacred Peaks and Four Rivers' deities, and all spirits of the Four Seas and Eight Directions to bear witness and bless this practitioner. May all transgressions committed before receiving the Sanhuang Neiwen be pardoned.

[Contextual Notes]

1. The Sanhuang Neiwen is a pivotal Daoist scripture traditionally attributed to the Three Sovereigns of antiquity.

2. References to "commanding myriad spirits" and "Golden Elixir immortality herbs" denote advanced stages of Daoist cultivation.

3. Such transmissions require rigorous qualification review and ceremonial protocols, reflecting the meticulousness of Daoist lineage transmission.

This scripture describes the format and content of the Daoist "Fulu conferral" (Shoulu) ritual. The general meaning is as follows:

I (a certain Daoist priest) reverently submit this memorial to the celestial court: Through the transmission of the Yin-Yang officials, merit officers (Gongcao), and twenty-four divine messengers, the petition of the devotee (name and birthplace) is presented to the Three Pure Ones (Sanqing, the highest Daoist deities). The devotee has piously come to a sacred mountain to request from a certain Perfected Being (Zhenren) the transmission of secret Daoist scriptures and talismans (Fulu) such as the "Inner Texts of the Three Sovereigns" (Sanhuang Neiwen).

These scriptures include the "Inner Text of the Heavenly Sovereign" (Tianhuang Neiwen), "Inner Text of the Earthly Sovereign" (Dihuang Neiwen), and others, which possess the divine power to command spirits and govern mountains and rivers. The devotee makes a solemn vow: the highest aspiration being ascension through attaining the Dao, the middle being longevity, and the lowest being official rank and wealth. When selecting an auspicious day and hour for the ceremony, clear weather is required with the Five Sacred Peaks' deities as witnesses.

The text particularly emphasizes: Violating these vows will result in the punishment of "the body entering wind blades" (referring to celestial punishment); recklessly transmitting these scriptures will cause seven generations of ancestors to face judgment by the Water Officials (Daoist concept of underworld punishment). Finally, it lists the transmitted scriptures, including the Heavenly Sovereign and Earthly Sovereign texts from the "Scripture of the Cavern of Spirit" (Dongshen Jing).

Notes:

1. "Fulu conferral" (Shoulu) is a crucial Daoist ritual equivalent to issuing "divine ordination certification"

2. "Three Sovereigns" (Sanhuang) refers to the Heavenly Sovereign, Earthly Sovereign, and Human Sovereign - early Daoist venerated deities

3. "Great Existence" (Dayou) refers to the most profound Daoist methods, while "Minor Existence" (Xiaoyou) indicates foundational practices

4. The recurring term "contract bond" (Juanqi) refers to unique Daoist covenant documents serving as credentials for agreements with deities

This passage records the solemn rituals and covenants surrounding the transmission of scriptures from the Daoist text Taishang Dongshen Sanhuang Yi (The Most High Cavern Spirit Three Sovereigns Liturgy). The main contents include:

First, it lists the fourteen scrolls of the Dongshen Jing (Cavern Spirit Scripture), including Dayou Lu Tu Renhuang Neiwen (Great Possession Register Chart of the Human Sovereign's Inner Text), Badi Miao Jing Jing (Scripture of the Eight Emperors' Marvelous Essence), Badi Xuanbian Jing (Scripture of the Eight Emperors' Mystical Transformations), Badi Shenhua Jing (Scripture of the Eight Emperors' Divine Transformations), as well as important classics like the Three Sovereigns' purification rituals, court ceremonies, and transmission rites.

It then details the solemn ceremony for transmitting these scriptures: When passing down these classics, one must swear oaths before sacred beings such as celestial deities (tianshen diqi), the sun, moon, and stars. During the transmission, numerous spirits (such as the twenty-five deities) descend to witness and protect the recipient's body and mind. Special emphasis is placed on the fact that these divine talismans (fulu) and sacred texts cannot be casually transmitted to others.

The ritual requires the recipient (named as "so-and-so") to prepare ritual offerings (zhaiji xin), observe purification fasts (dui zhai), and use cinnabar (sha dan) as a pledge for the covenant. The recipient must be sincere and wholehearted, without any duplicity. A grave oath is sworn: If one commits acts of filial impiety, inhumanity, disloyalty, or dishonesty, or speaks contrary to one's thoughts, betrays the master, or divulges the true essence of Daoist methods, calamities will befall them and extend to their descendants.

Finally, it records the specific format for transmitting the Sanhuang Jing Quan (Three Sovereigns Scripture Certificate), an important Daoist classic: The document must clearly state the date (such as the jiazi day of a certain year's great month), location (specific district, county, township), and detailed information about the transmitting master and receiving disciple. During transmission, the scripture scrolls must be spread out on a board, with the master marking them using vermilion ink, while the disciple reverently holds the scrolls.

The entire process reflects the sacredness and solemnity of transmitting Daoist scriptures, emphasizing the mutual trust and responsibility between master and disciple, as well as the cautious attitude toward esoteric transmission of the classics.

This passage describes the specific procedures of the Daoist "Transmission of the Three Sovereigns Ritual" (shou sanhuang yi), the ceremony for transmitting the Three Sovereigns scriptures:

First, master and disciple jointly inscribe a talisman. After completion, the master instructs the disciple to grasp the knife handle with the blade pointing at the character "tong" (同) on the talisman paper. Together they perform the "breaking the covenant" (po quan) ritual to remove obstacles. The completed talisman is then rolled and placed on the altar table.

The character engraving ceremony follows:

1. When engraving the left side, the master calls out the secret taboo name (mihui) of the Celestial Sovereign (Tianhuang, one of the Three Sovereigns), which the disciple repeats

2. For the right side, the master calls the Earthly Sovereign's (Dihuang) secret name

3. Finally for the center, the Human Sovereign's (Renhuang) secret name is invoked

After engraving, the talisman is secured with a metal ring, tied with thin cord, and placed on the altar (if no special altar is available, substitute cloth may be used)

The disciple then unfurls the Three Sovereigns scriptures while the master recites them in specific tonal patterns for transmission, with the disciple repeating (detailed pronunciation methods are recorded in the fourth scroll; after completion, scriptures return to the altar)

Subsequent transmissions proceed in order:

1. The incantation of the Three Yellow Maidens Generals (huangnü san jiangjun, protector deities), recited by the master while the disciple kneels and listens

2. The Three Sovereigns Generals' scriptures

3. The Nine Sovereigns Diagram (jiuhuang tu, sacred diagram) - the master fully recites its inscriptions

4. The secret taboo names

5. The inner essence incantation: "The Celestial Sovereign governs primordial qi, the Earthly Sovereign governs shen-spirit, the Human Sovereign governs life itself. May all divine beings protect my form, assist my ascension to immortality, and grant me audience with the Three Sovereigns" (after the disciple repeats this, the one-inch square talismanic covenant is stored in a pouch)

Finally, the pouch opening is sewn shut. The master transmits the Nine Heavens Troop-Dispatching Soaring Talisman (no chanting required - simply visualize the Three Sovereigns' names before storing in the pouch) and the Ascension Covenant (available in two versions for different cultivation needs).

Note: The "Three Sovereigns" (sanhuang) here refer to the Daoist supreme deities - Celestial, Earthly, and Human Sovereigns. "Secret taboo names" (mihui) are the deities' true names possessing special spiritual power, while "talismanic covenants" (fuquan) serve as sacred credentials for divine communication. The entire ritual combines specific movements, recitations, and visualization (cunxiang) to complete the transmission of sacred scriptures.

This scripture outlines a complete Daoist ritual for transmitting fulu (talismanic registers), with the following key components:

The transmission begins with four sacred talismans:

1. The Azure Talisman of the East: Invokes deities like Gaohuang and Feihuang to protect the practitioner's physical form and spiritual essence (Shen)

2. The Crimson Talisman: Explains how accumulating virtue (De) enables transcendence of mortal limitations, allowing ascension to celestial realms through the Wood phase of the Five Phases

3. The Black Talisman: Emphasizes diligent cultivation of the Great Dao's true methods, establishing a covenant with the Celestial Master (Tianshi). Through "Three-in-One" practice (harmonizing Jing, Qi, and Shen), practitioners attain the "Supreme Unity" (Taiji) state to achieve immortality

The detailed ritual procedure follows:

1. Disciples perform obeisances to the four directions: First bowing northward to the Supreme Unity's Three Primes and Four Perfected Beings, then sequentially paying homage to various celestial emperors and their consorts in the east, south, and west

2. Each direction has specific protocols - nine bows eastward, veneration of the South Pole Emperor when facing south, etc.

3. The ceremony employs azure silk documents (qingzhang) to petition the celestial court, resembling memorials submitted to deities

4. The master guides disciples in circumambulating the "Great Radiance Gate" (Southern Heavenly Gate), concluding with returning northward to receive divine responses

The entire ritual strictly observes spatial orientations and ceremonial propriety, using these precise liturgical forms (Keyi) to commune with deities and obtain immortal registers. The "Three-in-One" cultivation method and "Supreme Unity" concept represent core Daoist practices - the former integrating essence, energy, and spirit; the latter symbolizing the primordial state of the Dao.

This passage describes a ritual sequence from the Daoist "Supreme Cavern-Spirit Three Sovereigns Ceremony," which includes the following key components:

The ceremony begins with the circumambulation of the altar: The ritual master leads disciples out through the Moon Gate (a designated ceremonial exit) and walks three circles around the altar while chanting the "Pacing the Void" verses (a distinctive form of Daoist ritual poetry). This step may be omitted if the full transmission ceremony isn't completed.

Next comes the covenant-breaking ritual: The master holds the ritual contract (a Daoist covenant document) while disciples carry knives and saws. Following the master's instructions, they sequentially break four types of covenants:

1. First breaking the Sun-Moon covenant (symbolizing the yin-yang contract), then the Heavenly Gate covenant (representing celestial agreements)

2. When breaking the eastern covenant, they must wrap azure silk threads around a golden dragon, place it on the contract's reverse side, enclose it in a purple-patterned pouch, and position it on the altar table

3. For the southern covenant, a jade tiger must accompany the procedure

4. The western covenant requires a mountain gold button as accompaniment

5. The northern covenant must be carried by a stone horse

After breaking these directional covenants, all ritual objects are placed on the altar table, followed by handling residential, mountain, and water-related matters as specified in subsequent scriptures.

The transmission of the sacred text's inner content follows: This 108-character eulogy recounts cosmic history from the Primordial Heavenly Venerable's creation of the world, through the Three Sovereigns period when humans coexisted with beasts, to the Yellow Emperor's era of selecting worthies and Cangjie's invention of writing. It emphasizes how these written covenants serve educational purposes, enhancing wisdom, with only those possessing benevolent virtue and sagely intelligence capable of comprehending the truths of Heaven, Earth, and Humanity. After recitation, the document is stored in a pouch and placed on the altar.

Next comes the transmission of the cinnabar text's inner content: This passage explains how the Three Sovereigns and Eight Emperors (venerated ancient sage-kings in Daoism) treasured these internal cultivation scriptures. Persistent practice can make one a "seed people" (Daoism's ideal realized beings), and when earthly fate concludes, enable feathery ascent to immortality. It stresses understanding the Dao of True Oneness and memorizing divine names. After transmission, this too is stored in a pouch.

Finally, the transmission of the Thirteen Talismans of Eight Powers and Five Victories occurs: These powerful talismans (fulu) grant extraordinary capabilities—knowing the "Eight Powers" ensures longevity, while the "Five Emperor Talismans" can summon celestial banquets (legendary heavenly cuisine) and command divine protection. Diligent cultivation of these talismanic methods leads to ascension. These thirteen talismans must be used in conjunction with the "five-eight" numerical configuration.

Through covenant dissolution, new agreement establishment, and secret transmission, this comprehensive ritual facilitates communication between practitioners and deities, granting both protection and essential cultivation knowledge.

This passage documents the transmission ritual procedures from the Daoist scripture Taishang Dongshen Sanhuang Yi (Supreme Cavern-Spirit Three Sovereigns Liturgy), with its main content interpreted in modern language as follows:

The text first emphasizes that transmitting Daoist methods must be done with careful secrecy—when master and disciple cultivate together, there will be no transgressions. The specific ritual steps are:

1. Begin by inscribing the Three Sovereigns' (Celestial Sovereign, Earthly Sovereign, and Human Sovereign) inner taboo names on three wooden tablets, reciting them sequentially in upper, middle, and lower sections. After recitation, the tablets are stored in pouches and placed on the altar.

2. Next, transmit the inner taboo tablets of the "Three Ones" (referring to Jing [essence], Qi [vital energy], and Shen [spirit]), also divided into upper, middle, and lower tablets, following the same ritual procedure.

3. Confer the register (Daoist credential document) upon the initiate (child disciple), stressing the divine power of the incantations during recitation and requiring strict adherence to the precepts of Lord Lao (one of Daoism's highest deities).

4. Perform the ordination ceremony (initiation ritual), after which the recipient must personally recite the precepts and study the register.

5. Transmit the Nine Heavens Covenant (celestial credential) and the Nine Heavens Seal (sacred stamp). The seal must be bathed in Five-Fragrance Water (holy water made from five spices) and cleansed with cinnabar powder before being placed on the altar.

6. Confer the Bamboo Messenger Talisman (divine talisman inscribed on bamboo slips), which can command the 120 Yin-Yang Officials (spirits of the underworld and mortal realm) to subdue evil influences. The talisman is rolled up, placed in a bamboo tube, and sealed with red wax.

7. The final tablet text contains essential cultivation instructions: it describes the vision of purple Qi rising within the body during practice, emphasizing the principle of "withered exterior, flourishing interior" (outward simplicity with inner purity), and achieving longevity through refining Jing and Qi. During transmission, the disciple must tuck the tablet into their robe, bind it with blue silk, and have it stamped with the master's seal.

Throughout the ritual, the master must knock their teeth twelve times (a Daoist cultivation practice) while reciting invocations. These objects and ceremonies symbolize both the transmission of Daoist methods and their binding constraints.

This passage expounds the liturgical practices and cultivation essentials of the Daoist Three Sovereigns (Heavenly Sovereign, Earthly Sovereign, and Human Sovereign):

The Celestial August Lord governs life, the Earthly August Lord erases death records, and the Human August Lord absolves karmic misfortunes. The scripture emphasizes immediate compliance with these divine decrees ("urgently, urgently, in accordance with the law and ordinance").

After completing the ritual, the ceremonial robe should be folded and placed on the altar. When praying for a sick person, the talisman must be hung on the patient's door. If the illness persists after three or nine days, the ritual implements should be returned to the temple for renewed purification ceremonies (Zhaijiao).

The text then elucidates the core teachings of the Three Sovereigns scriptures:

1. Heavenly Sovereign's Inner Study: The "characters" in this scripture represent spiritual aspirations. Practitioners must observe celestial phenomena while attaining inner awakening, abandoning evil to embrace virtue. Cultivation focuses on internal diligence rather than external display. Those who awaken first guide subsequent seekers in an unbroken lineage, ultimately achieving unity with the Dao (the Way) and eternal life.

2. Earthly Sovereign's Inner Records: The "texts" here signify cultivation pathways. With clear inner resolve, one avoids confusion and attains supreme realization through universal salvation, following these sacred gateways.

3. Human Sovereign's Inner Texts: Practitioners must examine earthly patterns and emulate cosmic laws. Only with settled mind can one universally deliver beings, guiding all back to the mysterious Dao-gate. These achievements come through dedicated study.

The transmission concludes with essential precepts. This scripture belongs to the Supreme Dongzhen Three Sovereigns Liturgy, a foundational text in Daoist Three Sovereigns worship.