《無上祕要》Vol. 27

Wushang Biyao (The Supreme Secret Essentials), Scroll 35, Part 3

Petition for Receiving Initiation and the Rite of the Preliminary Night Vigil

All ceremonies for performing the rites of the Dao must follow the newly prescribed imperial ritual. The required periods of purification vary according to the level of the transmission: one day for the Ten Precepts, three days for the Five Thousand Words (the Daode Jing), five days for the Three Sovereigns, five days for the True Writs, and nine days for the Highest Clarity.

First bathe and purify yourself. Prepare incense and lamps, then go before the master, bow three times, knock your head to the ground, and kneel with your body upright to receive the prescribed wording of the petition.

Petition of Submission (Template)

In such-and-such prefecture, county, township, and village, the man or woman receiving the transmission—

• If receiving the Ten Precepts, the Five Thousand Words, or the Three Sovereigns, call yourself “a pure and faithful disciple, so-and-so, aged such-and-such.”
• If receiving the True Writs, call yourself “a Dongshen disciple, so-and-so, aged such-and-such.”
• If receiving the Highest Clarity, call yourself “a Dongxuan disciple, so-and-so, aged such-and-such.”
• If receiving the True Writs or Highest Clarity directly, without proceeding through the levels in order, still call yourself “a pure and faithful disciple, so-and-so, aged such-and-such.”
• If recipients from all five levels receive transmission together, write, for example, “so-and-so, a certain number of pure and faithful disciples; so-and-so, a certain number of Dongshen disciples; so-and-so, a certain number of Dongxuan disciples,” and so on.

The main text conveys the following:

We, so-and-so, bow our heads and beg for the Dao. Today’s passing light has already gone; we are ever afraid that our slight vital breath will suddenly be exhausted, leaving us in the same benighted state, without awakening. We cannot escape the long night; our lonely spirits suffer and find no means of deliverance. We humbly have heard that the Heavenly Worthy, the Great Sage, expounded—

• Those receiving the Ten Precepts may write: “the Ten Precepts and the fourteen practices for upholding the person.”
• Those receiving the Five Thousand Words may write: “the Daode Jing of five thousand words.”
• Those receiving the Three Sovereigns may write: “the talismanic diagrams and jade characters of the Three Sovereigns of Dongshen.”
• Those receiving the True Writs may write: “the talismanic diagrams and jade characters of the True Writs of Lingbao.”
• Those receiving the Highest Clarity may write: “the talismanic diagrams and jade characters of the Highest Clarity of Dongzhen.”
• Those receiving all five levels together may list all five teachings above. The wording is concise and the contents essential; nothing is too fine to be delivered. We embodied beings devote ourselves sincerely and earnestly seek to honor them. Whether we receive them in the morning and die by evening, we shall have no lasting regret or blame. We, so-and-so, have therefore done all we can to prepare our offerings in accordance with the rites. Bowing our heads, we respectfully submit this petition for your consideration. We beg only that our request be fulfilled. We respectfully submit this petition.

Submitted in the year of such-and-such, on such-and-such a day and month, under the cyclical designation of the Grand Year.

Next: The Secret Invocation for Entering the Ritual Hall

The invocation’s general meaning is: Summon the Four High Meritorious Officers, the Dragon and Tiger Envoys, the Zhengyi life-giving Qi, and the Attendant Pure Maidens. When I make my petition at night, may the Open and Bright Youth and the Maiden of the Highest Mystery come with me into the Yellow Chamber, convey my petition fully, and ensure that it is all heard above.

Plain Language Interpretation

(The following is from the Jinlu Jing.)

1. The Method of Entering Stillness and Visualizing the “Three Masters”

First step: Visualize the Scripture Master

First, visualize in your mind the direction where the Scripture Master is. Bow sincerely three times and pray: “May the Scripture Master soon attain the Dao and become an immortal; may I, too, attain the Dao and be delivered to transcendence.”

Second step: Visualize the Register Master

Next, visualize the direction where the Register Master is. Bow sincerely three times and pray: “May the Register Master ascend and become an immortal, and open the way to deliver me, so that my ancestors of seven generations may soon ascend to Heaven, and I may attain the true Dao and enter the formless.”

Third step: Visualize the Deliverance Master

Next, visualize the direction where the Deliverance Master is. Bow sincerely three times and pray: “May the Deliverance Master ascend to the higher realms and become a high-ranking immortal, and open the way to deliver me from the Five Paths and Eight Calamities. May my name be entered in the Immortal Register, and may I become a true immortal forever.”

(The following is from the Yulu Jing.)

2. The Method of Opening the Incense Burner (Burning Incense and Making an Invocation)

At the command of the Three Heavens Most High, the Three Qi of the Mysterious Origin, and the Supreme Lord Lao, summon and dispatch the Three-Five Merit Officers (divine officials who record merits and transgressions), the left and right official messengers, the left and right incense bearers, the courier dragon-riding officials, the incense-attending golden youths and jade maidens, and thirty-six of each of the Five Emperors’ true talismans. Let them emerge from the passes and announce to the local Earth Deity and the true officials and deities of this district: “We are now burning incense and making a solemn invocation. May the true Qi of the Supreme One from the Ten Directions enter the body of [name], and may the matter being petitioned for be conveyed swiftly and directly before the throne of the Supreme One, the Great Dao without limit, and the Jade Emperor of the Vast Heaven.”

(The following is from the Mingzhen Ke.)

3. The Method of Presenting a Petition (Submitting and Declaring a Request)

We, [name], a disciple of the Supreme Lord’s Lingbao, the Three Caverns without equal, and [names of others], masters of [mountain], respectfully address the Three Treasures of the Supreme Lord and the utmost truth of the Ten Directions. Through karmic ties from former lives, we were born in an age touched by the transformation of the Dao, and were awakened and rescued by the Mysterious Truth, entering the roots of faith. Our former masters transmitted to us, under oath, the precious scriptures of the Three Caverns. We have made offerings, shown reverence, and cultivated through purification and rectitude. On the day we received the teachings, we were bound to do our utmost, despite our limited abilities, to uphold and spread the teachings of the Dao, guiding all beings so that those who had not heard might hear, and those who had not seen might see. May the breath of the Primordial Beginning spread throughout the Ten Directions, and may the compassionate grace of the Supreme Lord reach all, both the hidden and the manifest. We dare not fail to report to you anything concerning those who turn toward the Dao. Respectfully submitted.

(The following is from the Jinlu Jing.)

4. The Declaration (Words Spoken When Seeking Transmission)

We, [name] and others, have endured hardship and exhaustion in our petitions, and have applied ourselves with earnest zeal. We now bring our tokens of faith and seek transmission:

• If receiving the Ten Precepts, say: “The Ten Precepts and the Fourteen Articles for Maintaining One’s Conduct.”
• If receiving the Five Thousand Words, say: “The Daode Scripture of Five Thousand Words.”
• If receiving the Three Sovereigns, say: “The talismans, charts, and jade characters of the Three Sovereigns of the Cavern of the Spirit.”

(“Declaration” here means a brief statement, made in person or as part of a formal petition, identifying the teaching or scripture and precepts one seeks to receive.)

A Plain-Language Interpretation of The Most Sublime Secret Essentials

Titles for Receiving Scriptures and Purification Rites

If what is received is the Numinous Treasure True Writings, the transmission may be called “the talismans, diagrams, and jade characters of the Numinous Treasure True Writings.”

If the method received belongs to the Highest Clarity tradition, it may be called “the talismans, diagrams, and jade characters of the Cavern of Truth, Highest Clarity.”

If the Five Grades—scriptures and methods of different ranks—are all transmitted on the same occasion, the methods of the first five grades may be recorded together in one volume and honored throughout one’s life as the most precious treasure within oneself. One must observe the precepts in accordance with the proper rules, maintain purity, burn incense, and perform the ritual practice. Beginning at dawn the following day, follow the established protocols of ritual conduct, appoint the ritual officers, proclaim the liturgical rules and prohibitions, and have all those studying the Dao submit to the teachings of the method.

(The general meaning of the invocation:) May the assembled Venerable Ones of the Most High and the spiritual might of the Three Treasures look upon us, together with the presiding master of the purification rite and the perfected beings attending the scripture. May the petitions presented here be conveyed by command to the officials of the Three Realms, the local earth deity, and the true officials of this community. May they protect and purify the residence of [name], dispel malign influences and impurity, and grant success in all undertakings. As stated in this petition, at dawn the following day we shall perform the ritual practice according to the rules, and then continue with further petitions.

Hymns to Wisdom (Three Poems)

First

Wisdom surpasses the original nonbeing and shines brightly through the ten directions. It forms an empty expanse rising in the mysterious heavens, where the various heavens draw in its fragrant flow. Its wondrousness is beyond thought: what is empty responds to what is real. Ultimately, “existence within existence” is not existence, while “nonexistence within nonexistence” leaves nothing uncontained.

Second

Wisdom constantly beholds itself; this is what a student of the Dao should put first. It enters the boundless and mysterious realm, where the natural order records my spirit and form. The Heavenly Worthy is always there to protect me, and even the demon king preserves me. My body shines with the radiance of adamantine, and I rise beyond as an immortal of the Most High.

Third

Wisdom gives rise to the roots of the precepts; the true Dao takes the precepts as its foundation. From them the Three Treasures are established, and lofty immortals honor and practice them. Aboard this vessel of deathlessness, one crosses the Great Expanse with ease. When the precepts are proclaimed, all the heavens bow their heads.

(From the Precepts of Jade Clarity.)

Paying Homage to All Heavenly Worthies

With sincere hearts, we pay homage to the Heavenly Worthy of Jade Dawn, the Mysterious One of the North.

With sincere hearts, we pay homage to the Heavenly Worthy, Supreme Sage Who Transports Immortals, of the Northeast.

With sincere hearts, we pay homage to the Heavenly Worthy, August Sovereign of Jade Treasure, of the East.

With sincere hearts, we pay homage to the Heavenly Worthy Who Cherishes Life and Delivers from Death, of the Southeast.

With sincere hearts, we pay homage to the Heavenly Worthy of Mysterious Truth and Myriad Blessings, of the South.

With sincere hearts, we pay homage to the Heavenly Worthy, August Sovereign of Great Numinous Void, of the Southwest.

With sincere hearts, we pay homage to the Heavenly Worthy of Supreme Wonder and Ultimate Perfection, of the West.

With sincere hearts, we pay homage to the Heavenly Worthy of Immeasurable Great Splendor, of the Northwest.

With sincere hearts, we pay homage to the Heavenly Worthy, August Illuminator of Jade Void, above.

With sincere hearts, we pay homage to the Heavenly Worthy, True August One of the Cavern of Spirit, below.

Note: “Five Grades,” “ritual conduct,” “Precepts of Jade Clarity,” and “pay homage” are common terms in Daoist scripture transmission and Zhaijiao (purification ritual) liturgies. “Talismans, diagrams, and jade characters” refers to the talismans and registers, diagrams and formulae, and jade-script texts found in Daoist methods. Paying homage to the Heavenly Worthies of the ten directions follows a fixed order in the ritual hall, honoring deities of the eight directions and above and below.

Refuge and Source

With sincere devotion, I take refuge in the exalted Jade Emperor of the past.

With sincere devotion, I take refuge in the Primordial Heavenly Worthy of the present.

With sincere devotion, I take refuge in the Taiji Heavenly Worthy of the future.

With sincere devotion, I take refuge in the Jade Capital’s Mysterious Terrace and the Upper Palace of Purple Tenuity, the celestial palaces revered in Daoism and the dwelling places of honored deities.

With sincere devotion, I take refuge in all perfected immortals and the holy assembly of those who have attained the Dao.

(The above is from the Jinlu Jing.)

Teaching the Dharma and Receiving the Precepts

Next, the ritual master sits upright facing west and teaches the Dharma, while the assembly kneels below and listens.

The Heavenly Worthy said to the Lord of the Most High Dao: “Now the sounds of the Dharma should be proclaimed far and wide to awaken sentient beings; to relieve men and women of calamities and afflictions, invite blessings and extend their lives, and uproot the sources of suffering; to enable the living to see the Dao and escape the Eight Difficulties, and the dead to dwell in peace, as though eating and drinking in heaven, and soon to be reborn among humankind in the position of a Wheel-Turning Sage King. All who cultivate through purification rites and seek the Dao should single-mindedly request and receive the Ten Precepts. Listen attentively and do not forget them; keep your thoughts focused and silent, and realize the natural order. Do not let stray thoughts disturb your body and spirit. Those who can do this may listen in stillness.”

The Ten Precepts

First precept: Harbor no jealousy in your heart and form no hidden, harmful intentions. Restrain your speech and guard against wrongdoing; let your thoughts always accord with the Dharma.

Second precept: Uphold benevolence and do not kill. Take pity on and aid all living beings; extend compassion and care widely, bringing benefit to all.

Third precept: Uphold chastity and yield to what is right. Do not engage in sexual misconduct or theft. Keep benevolent thoughts and give of yourself to benefit others.

Fourth precept: Do not let sexual desire stir your heart. Keep your mind free of abandon; remain chaste and vigilant, and keep your conduct unsullied.

Fifth precept: Speak no harsh words, and do not use ornate or affected speech. Be upright and faithful within and without; do not commit offenses through speech.

Sixth precept: Give up alcohol and moderate your conduct. Bring your Qi and temperament into balance, preserve your spirit, and commit none of the many evils.

Seventh precept: Do not resent others for surpassing you, and do not contend for merit or fame. Be modest and yielding in all things; step back yourself to make way for others.

Eighth precept: Do not criticize the teachings of the scriptures or disparage the writings of the sages. Receive the Dharma in person, always as though standing before the divine.

Ninth precept: Do not stir up conflict through speech or pass judgment on the four groups—monastics, laypeople, and others—causing resentment between humans and deities or harming the spirit and Qi.

Tenth precept: In all your actions and undertakings, maintain an equal and single-minded heart. Let harmony prevail among people and deities, and conduct yourself this way at all times.

Celestial Visions During the Establishment of a Purification Rite and the Practice of the Dao

The Heavenly Worthy also said: “When a purification rite is established and the Dao is practiced, the four Heavenly Emperors all ride flying clouds and green canopied carriages, borne in jade chariots of the Eight Radiances. Perfected Ones and jade maidens lead the way holding flower banners, while phoenix songs follow behind. Heavenly zithers, white swans, and lions sing and roar in harmony. Burning incense and scattering flowers, they come floating through the sky.”

A Vernacular Interpretation

Opening

In the midst of the void, heavenly deities descend. They bow reverently, perform the ritual, and listen to the sound of the teaching. All spirits gather to pay their respects. How could anyone fail to follow the proper rules in such a solemn setting? First, one must receive and observe the Ten Precepts, then perform the ritual. One’s manner should be composed and one’s steps dignified; the mind should be still and the attention gathered. Whether sitting, lying down, rising, or moving about, one must never depart from the ritual code. The Heavenly King rejoices, and one’s name is entered among the Highest Clarity. This may be called attaining the Dao: it all rests within the space of a single mind.

(From the Scripture of the Great Precepts)

Next, Appoint the Ritual Officers

Thirty-Six Rules for Disciplining Violations

Each violation incurs ten prostrations:

• Arriving at the retreat hall with footwear in disarray
• Failing to chant “Good” in unison
• Wearing ritual robes or headwear improperly
• Letting one’s hair hang loose while seated on the ritual dais

Each violation incurs twenty prostrations:

• Sitting, rising, or exchanging bows without proper decorum
• Allowing the lamps to go out while serving as lamp attendant
• Failing to keep one’s thoughts on purity and emptiness, so that others notice one’s distraction
• Falling asleep while seated on the ritual dais

Each violation incurs thirty prostrations:

• Failing to take one’s place in time after the bell has stopped ringing
• Failing to pay respects to the master in time
• Performing prostrations without keeping pace with the others
• Allowing the incense to go out while serving as incense attendant

Each violation incurs forty prostrations:

• The lecturing ritual master failing to lead the responses
• Entering or leaving the retreat hall without paying respects to the Three Treasures: the Dao, the scriptures, and the master
• Reading the scriptures incorrectly or stumbling over the text
• Hurrying instead of walking with composure

Each violation incurs fifty prostrations:

• Failing to chant “Good” during the ceremonial hymns
• Leaving the retreat hall without informing one another
• Leaning while listening to the scriptures or sitting improperly
• Wearing ritual robes inside out

Each violation incurs sixty prostrations:

• Walking in procession out of order
• The lecturing ritual master ringing the bell too early or too late
• Mounting the altar out of order
• The ritual supervisor seeing a violation and failing to censure it, so that others call the supervisor to account

Note: This text sets out ritual rules for Daoist Zhaijiao (purification rites). “Prostrations” are a form of ritual discipline; the Ten Precepts are the basic precepts for Daoist priests; and the “Three Treasures” refers to the Dao, the scriptures, and the master.

The following is a modern plain-language interpretation of this passage from the Wushang Miyao (Supreme Secret Essentials).

Penalties of seventy prostrations

If one goes out wearing coarse cloth garments but a headscarf and cap used for ritual practice;

If one carelessly overturns the incense burner or puts out the lamps;

If one does not wash one’s hands before burning incense;

If one speaks with outsiders while attending to ritual matters;

Each of these offenses is punished with seventy prostrations.

Penalties of eighty prostrations

If one arrives only after the chanting of “Quiet Reflection” is over;

If, while standing in attendance beside the master’s seat, one fails to maintain a proper appearance and responds only when prompted;

If one talks about mundane affairs;

If one leaves and does not return;

Each of these offenses is punished with eighty prostrations.

Penalties of ninety prostrations

If one jokes or laughs before the ritual seat, the formal place for teaching the Dao or conducting a purification ritual;

If one speaks frivolously before the ritual seat, engaging in idle talk unsuitable to the occasion;

If one misses a scheduled gathering and does not attend;

If one raises one’s voice or speaks harshly during the period of purification;

Each of these offenses is punished with ninety prostrations.

(The above rules come from the Fuzhai Jing.)

Paying respects to the master after the liturgy

When the reading of the liturgy is complete, everyone makes two prostrations before the master.

Then the master kneels facing east and petitions the Immortal Officials, reciting:

“Disciples of the Most High Lingbao and the Three Caverns, such as Master So-and-so of Mount So-and-so, respectfully petition: the Heavenly Worthy of Primordial Beginning, who embodies emptiness, non-action, and naturalness; the Lord of the Dao, the Most High Sovereign, whose Dao is without limit; the Exalted Jade Emperor; the assembly of great perfected beings who have attained the Dao; the Venerable Elders and Emperors of the Thirty-Two Heavens; the Supreme Emperor of Jade Void; the Great Jade Emperor; the Eastern Florescence, Southern Pole, Western Numinous, and Northern Perfected Ones; the Seven Treasures, Dark Terrace, and Purple Tenuity Palace in the Golden Gate of the Jade Capital, Metropolis of Mystery; and the Lord of the Numinous Treasure, the Perfected and Luminous Emperor—because of our past-life karmic affinities, we were born into an age transformed by the Dao. The mysterious and perfect have opened the way and drawn us forth, enabling us to enter the roots of faith. Our former master transmitted the Three Treasures through a covenant: we uphold the divine scriptures, make offerings, honor them, and place meritorious action first. We now respectfully present the transmission of the rites to So-and-so and the others…”

The names in the text should be changed according to the rites being transmitted.

For those receiving the Ten Precepts, one may say, “the Ten Precepts and the Fourteen Practices for Conducting Oneself.”

For those receiving the Five Thousand Words on the Dao and De, one may say, “the Scripture of the Five Thousand Words on the Dao and De.”

For those receiving the Three Sovereigns of the Cavern of Spirit, one may say, “the talismanic diagrams and jade characters of the Three Sovereigns of the Cavern of Spirit.”

For those receiving the Numinous Treasure’s Perfect Writ, one may say, “the talismanic diagrams and jade characters of the Numinous Treasure’s Perfect Writ.”

For those receiving the Highest Clarity, one may say, “the talismanic diagrams and jade characters of the Highest Clarity of the Cavern of Perfection.”

If recipients of all five grades receive the rites together, the names of all five sets of teachings may be listed together.

Purification, petition, and attendance

Everyone bathes and purifies themselves, burns incense and lights lamps, recites the scriptures, and performs the ritual observances. In accordance with the prescribed rites, they petition for the descent of the Celestial Immortals, Flying Immortals, Terrestrial Immortals, Perfected Ones, Spirit Beings, and Sages; the officials overseeing the purification rites among the Thirty-Two Heavens; the Incense-Attending Golden Youths and Flower-Scattering Jade Maidens; the thirty-two talisman officials of each of the Five Emperors; and the messengers, memorial officials, Flying Dragon mounted attendants, and others. All are invited to descend and oversee the ritual hall.

Notes to help with reading the original

“Penalty of seventy/eighty/ninety prostrations” means that, after committing an offense, one must make the prescribed number of prostrations before the master or at the ritual site. These are disciplinary rules for Daoist purification rites and transmission ceremonies.

“Chanting Quiet Reflection” refers to a ritual segment involving quiet recitation and reflection on one’s faults during a purification retreat.

“Reading the liturgy aloud” means reciting ritual texts, precepts, or the names of the teachings being transmitted.

The Three Caverns are the Three Caverns of Perfection, Mystery, and Spirit, a threefold classification of Daoist scriptures. Numinous Treasure and Highest Clarity are distinct systems of transmission.

“Transmission of the rites” refers to a formal ceremony for transmitting precepts, scriptures, and talismans.

The following is a modern plain-language interpretation of this passage from volume thirty-five of the Wushang Miyao (The Supreme Secret Essentials), arranged to follow the original structure as closely as possible, including the liturgical steps, hymns, and secret invocations.

Incense Vow and Dismissal

When reciting the incense vow, the heart and mouth should be in accord, and the voice and breath should rise and reach above. When the liturgy is complete, one must announce its conclusion and send the celestial officials back.

(From the Mingzhen Ke)

The Rite of Renewing the Incense Burner

Incense officials and messengers, the Lords of the Dragon and Tiger on the left and right, and all the spirit officials who attend the incense: may golden liquid, cinnabar essence, and mushroom blossoms naturally arise within this quiet chamber. May the assembled Perfected and myriad spirits gather here before this incense and flame. May we receive blessings, and may all under Heaven receive grace. Jade boys and jade maidens of the ten directions, attend the incense smoke, carry our words in their report, and deliver them directly before the Supreme One and the boundless Dao.

(From the Mingzhen Ke)

Hymn on Upholding the Precepts

The Dao takes “selflessness” as its guiding principle. Every good deed can become a field of merit. There is no fixed owner of meritorious works; the original vow rests in each person’s heart. Empty yourself to respond to all beings, and let your attention remain single and impartial. The Great Sage spreads the supreme teaching like rain descending from Heaven: nothing above goes untouched by its moistening, and because it always settles in low places, it forms deep pools. The sea is sovereign over the hundred rivers because it can contain them all, even the dragons among them. Preserve the wondrous workings of wisdom through ten thousand kalpas; how could they be confined to the span of one lifetime? Uphold the precepts without the slightest lapse, even for a moment, and form good bonds, life after life. With focused reflection, right mindfulness, and the aspiration of the Great Vehicle, one will ultimately embody the truth of the Dao.

(From the Immortal Lord’s Jing of Questions)

Secret Invocation for Leaving the Ritual Altar

The mysterious heights and the Great Yin: the eight windows open bright. Wherever one turns, an opening appears; the Maiden communicates with the spirits. When the rite is complete, all return to their places, and the myriad spirits settle into stillness.

(From the Golden Register Jing)

Notes for reading liturgical texts:

• Renewing the incense burner: A set of ritual actions for burning incense and making invocations again during a liturgy.
• Lords of the Dragon and Tiger, incense officials and messengers: Divine offices associated with incense and the protection of the altar.
• Announcing the conclusion and sending the celestial officials back: At the end of the rite, the celestial beings who attended the altar are sent back.
• Hymn on upholding the precepts: A verse used for observing precepts and making vows.
• Secret invocation for leaving the ritual altar: A mantra recited silently when leaving the altar. In essence, it asks that hidden realms and windows be opened for communication; once the communication is complete, the spirits may each return to stillness.