《無上祕要》Vol. 45

Wushang Miyao, Scroll 54, “Yellow Register Retreat” Section, “Establishing the Altar” (Plain-language interpretation)

This passage comes from the “Simple Text on Numinous Immortals” section of the Lower Origin Yellow Register (a type of retreat ritual for delivering the souls of the dead and absolving sins). The scripture stipulates that an altar should first be set up in the center of the courtyard. Its space is arranged by the east, west, south, north, four corners, above, and below, making ten gates in all. The central area of the altar measures two zhang and four chi in both length and width. Name plaques (inscribed with gate names and directions) must be hung on all four sides and at each location, marking the position of every gate; the arrangements above and below should be orderly.

Once the ten gates are in place, four more are established outside them: the Heavenly Gate, Earthly Household, Sun Gate, and Moon Gate. One gate is opened at each of the four corners, making four gates in all. Each measures three zhang and two chi in length and width, and together they are called the Four Boundary Main Gates. Plaques naming the Eight Trigrams (Bagua) are hung on the main gates, with the upper and lower arrangements kept in order. One ritual master (a Daoist who presides over the liturgy) performs the rites at the center of the altar.

Plaque specifications

A plaque is hung at each of the ten gates. Each plaque is three cun and two fen wide and two cun and four fen long (the measurements in the scripture may reflect the units used at the time and should be compared with other passages in the work). The plaque and lettering colors vary by direction:

The poles used to hang the plaques at the ten gates are nine chi long, and the arrangement must conform to the Heavenly ritual form (the prescribed format for the liturgy).

After the plaques for the ten gates are in place, Eight Trigrams plaques are set up at the main gates. Their width and length are the same as those of the plaques for the ten gates. The plaques for the ten directions are as follows:

• East (Zhen Palace): The plaque reads “Qi of the Grotto’s Azure in Zhen Palace,” in azure lettering on a yellow plaque.
• South (Li Palace): The plaque reads “Qi of the Grotto’s Yang in Li Palace,” in vermilion lettering on a white plaque.
• West (Dui Palace): The plaque reads “Qi of Lesser Yin in Dui Palace,” in white lettering on an azure plaque.
• North (Kan Palace): The plaque reads “Qi of the Grotto’s Yin in Kan Palace,” in black lettering on a vermilion plaque.
• Southeast (Xun Palace): The plaque reads “Qi of Brahma Practice in Xun Palace.”
• Southwest (Kun Palace): The plaque reads “Qi of Brahma Yang in Kun Palace.”
• Northwest (Qian Palace): The plaque reads “Qi of Brahma Penetration in Qian Palace.”

(The scripture does not specify the plaque and lettering colors individually for the southeast, southwest, and northwest; these should be supplied by comparison with other entries in this section of the scroll or with related texts.)

Note: This entry concerns the layout and furnishings of an altar for the Daoist Yellow Register Retreat, matching directions, gate names, and Qi names with colors to symbolize the connection between Heaven and Earth and the Three Realms in the ten directions. Actual performance of the rites should follow the liturgical text in use and the teacher’s lineage. When converting the measurements into modern chi, compare them with relevant Dunhuang manuscripts and Ming-dynasty Daoist Canon manuscripts.

Northeast: Inscribe “Qi of the Brahma Origin of the Gen Palace” on the lintel plaque. Gen is the northeast position among the Eight Trigrams (Bagua), and “Qi of the Brahma Origin” refers to the sacred potency of that direction. At all four corners, write in yellow on black plaques. Place a marker nine chi long at the top, following the format shown in the liturgical instructions.

Once the lamps and plaques are properly arranged, light nine lamps in each of the “Ten Directions,” for a total of ninety, and place them outside the “Central Gate” of the ritual assembly. At gates associated with Tai Sui, the annual cycle, the greater and lesser tombs, and prohibitions tied to one’s birth year, light as many lamps as the host can provide. They must burn brightly all night and must not be allowed to go out.

Incense: Set up one incense table at each gate, ten tables in all. Assign one incense attendant to tend them, keeping the incense smoke unbroken to summon the Qi of the gods.

Dragon talismans: Cast ten dragons from the finest gold to guard the Ten Directions and deliver sinful souls beyond suffering, placing one in each direction.

Birth-year silk offerings: The host must provide silk patterned according to their birth year. Kings, princesses, and others of their rank use purple patterns in accordance with the annual system, following the model of the celestial signs. Commoners use the proper color for the direction associated with their birth-year sign. Place the silk at the center to deliver souls across the span of their allotted years.

Silk offerings for the Ten Directions: Prepare patterned silk as tokens for the Ten Directions: ninety chi of blue-green patterned silk for the east (or nine chi); thirty chi of deep-red patterned silk for the south (or three chi); seventy chi of white patterned silk for the west (or seven chi); fifty chi of black patterned silk for the north (or five chi); and, for each of the four corner directions, one hundred and twenty chi of yellow patterned silk (or twelve chi). Provide thirty-two chi of blue-green patterned silk for above and thirty-two chi of yellow patterned silk for below. Arrange each offering according to the proper color of its direction to deliver the souls trapped in the long night. The Son of Heaven measures silk in pi, princes and nobles in zhang, and commoners in chi; the measures decrease according to rank, in full accordance with the prescribed regulations.

Appointing ritual officers: Once all arrangements are complete, appoint one ritual master to perform the liturgy at the center, with four fellow practitioners positioned according to their rank. Also appoint one ritual supervisor, one duty officer, one incense attendant, and one lamp attendant. At the Central Gate, they accompany the master in bowing on the host’s behalf, petitioning for the remission of sins and helping one another attain deliverance.

The ritual master enters through the Earth Gate, usually the gate to the north or the Kan direction. He proceeds to the center, circling left around the incense and lamps, then goes to the west and faces east, offering incense three times. Next he goes southeast and offers incense three times, then to the south for three offerings, southwest for three, and west for three. (The liturgy may continue with further directions here, but the source text ends at the west.)

Plain-Language Interpretation

1. The order for offering incense to the Ten Directions

First proceed to the northwest and offer incense three times, then proceed to the north and offer incense three times. Next proceed to the northeast and offer incense three times, then return to the upper realm and offer incense three times, and then return to the lower realm and offer incense three times. When the offerings to the Ten Directions are complete, return to the west and stand facing east.

The disciples also enter through the Earth Gate and pass into the Central Gate. Turning left, they follow the master in offering incense three times to the Ten Directions. When the offerings are complete, they return inside the Central Gate and stand facing east.

2. The incense invocation (the master stands at the center)

Standing at the center, the master clicks his teeth twenty-four times and recites:

“Incense officials and messengers, Lords of the Azure Dragon and White Tiger on either side, incense-bearing dragons and mounted attendants, golden youths who attend the incense, jade maidens who convey messages, and the thirty-six Divine Talisman Officers of the Five Emperors: may the true officials of the local lands and regions where we are quickly come forth, fully arrayed. I am now burning incense and performing the Way with due reverence. May the true Qi of the Most High from the Ten Directions enter our bodies, so that what I petition may be swiftly conveyed directly before the august presence of the Jade Emperor, the Most High, the Supreme and Boundless Great Dao, the Most Perfect One.”

Petition to the celestial officials and their troops:

“We respectfully summon the troops of the Celestial Immortals, Earthly Immortals, Flying Immortals, Perfected Ones, Spirit Beings, the sun and moon, the constellations, the Nine Palaces, the Five Emperors, the Three Rivers and Four Seas, the Five Peaks and Four Waterways—nine hundred million riders from each host. May the thirty-two officials who supervise and attend the purification rite, the golden youths who attend the incense, the jade maidens who scatter flowers, the thirty-two Divine Talisman Officers of the Five Emperors, the messengers who convey petitions and report affairs, the flying dragons and mounted attendants, and all the others descend together and oversee the ritual hall.

“For the sake of our fellow practitioner, [name], may the souls of the nine generations of ancestors on both sides of the family be delivered and released from the darkness of the long night. [Name] now approaches this purification rite with sincere faith and devotion, entrusting himself to the great sages of the Ten Directions and the boundless worlds who have attained the Way, to the Most Perfect Lords and Elders, and to the spiritual officials of the Ten Directions. Now, therefore, he burns incense and devotes himself to the virtue of the revered master and the great assembly of sages, the Most Perfect Ones. After attaining the Way, may he ascend into formlessness and unite with the Dao in its true state.”

3. Offering incense three times to the Ten Directions

The master and disciples turn left together and offer incense three times to the Ten Directions, beginning in the east and proceeding around to the lower realm, following the procedure described above. They return to the west and stand facing east. Leaning toward the master, they recite:

“With the first offering of incense, may the nine generations of ancestors on both sides of the family of our fellow practitioner, [name], be delivered, together with the souls of the dead in the Jade Repository of the Ninefold Darkness, the realm of the long night. May their hostile karmic entanglements, former bodies, and roots of sin be opened…” (The ritual invocation continues below.)

Note

This is the incense invocation section of a Zhaijiao purification ritual. First, incense is offered to the Ten Directions according to their orientation. The master stands at the center and recites the invocation, summoning the incense officials, the Jade Emperor, and the various celestial officials and troops to descend and oversee the ritual. The invocation also states the purpose of the merit: to deliver the disciples’ nine generations of ancestors and release them from the long night. Finally, the master and disciples turn left together to offer incense three more times to the Ten Directions and recite the blessing for the first offering. The passage follows a set formula centered on burning incense, making petitions, and dedicating merit.

A Plain-Language Interpretation of Wushang Biyao (The Supreme Secret Essentials)

First Section (First Offering of Incense)

To deliver the dead and establish a ritual altar, incense is burned and reverence is offered to the ten directions—east, south, west, north, southeast, southwest, northeast, northwest, above, and below—with prayers and thanks. May the nine generations of ancestors—great-great-grandparents, great-grandparents, grandparents, parents, and those before them—be freed from the sufferings of the underworld and ascend to heaven. Thus incense is offered, and body, spirit, and life are entrusted to the Great Dao (the Way).

We, your servants, bow until our foreheads touch the ground and entrust our lives to the Three Supreme Venerable Ones (Taishang Sanzun), the highest deities in Daoism, usually identified as the Celestial Worthy of Primordial Beginning of Jade Purity, the Celestial Worthy of Numinous Treasure of Highest Purity, and the Celestial Worthy of the Dao and its Virtue of Great Purity. May the merit of this rite be dedicated to our nine generations of ancestors, freeing them from the Ten Sufferings and Eight Calamities—the various punishments and ordeals of the underworld—so that they may leave the dark depths of the long night, see the light, ascend to heaven, receive food and clothing naturally, and abide forever in the realm of Wuwei (non-action). Thus incense is offered, and we take refuge in the perfect De (Virtue/Power) of the great assembly of holy teachers and sages (the patriarchs and realized adepts of past generations). Having attained the Dao, may they ascend into the formless and unite with the Dao in realization.

Second Section (Second Offering of Incense)

After the first offering of incense, the ritual master and disciples turn three times to the left together and offer incense to the ten directions. Beginning in the east, they circle once around the lower realm, perform the rite as before, then return to face west and turn toward the east. They recite:

We, your servants, now act on behalf of our fellow practitioner, So-and-so, to deliver their nine generations of ancestors from the Jade Repository of the Nine Netherworlds, the underworld hidden within nine layers of darkness, and the Palace of the Long Night, where the dead sink into endless night. We seek to resolve the troubles of the dead, their enmities, and the roots of sins from past lives. Through merit, we open the way for their deliverance, establish a purification altar, burn incense, and offer reverence and thanks to the ten directions. May the nine generations of So-and-so’s ancestors be drawn out of sorrow and suffering and ascend to heaven. We entrust body, spirit, and life to the Great Dao.

We, your servants, bow until our foreheads touch the ground and entrust our lives to the Three Supreme Venerable Ones. May the merit of this rite be dedicated to emperors, rulers of states, officials and common people; to teachers who have received the Dao and its teachings, and to parents and honored kin; to fellow members of the same tradition; and to worthy Daoist men who withdraw to the mountains and forests to cultivate the Dao. May each attain the Dao and dwell in peace through Wuwei. Thus incense is offered, and we take refuge in the perfect De of the great assembly of holy teachers and sages. Having attained the Dao, may they ascend into the formless and unite with the Dao in realization.

Third Section (Third Offering of Incense)

After the third offering of incense, the ritual master and disciples likewise turn three times to the left together and offer incense to the ten directions. Beginning in the east, they circle once around the lower realm and perform the rite as before, then return to face west and turn toward the east. They recite:

We, your servants, now act on behalf of our fellow practitioner, So-and-so, to deliver their nine generations of ancestors from the Jade Repository of the Nine Netherworlds and the Palace of the Long Night. We seek to resolve the troubles of the dead, their enmities, and the roots of sins from past lives. Through merit, we open the way for their deliverance, establish a purification altar, burn incense, and offer reverence and thanks to the ten directions. May the nine generations of So-and-so’s ancestors be drawn out of sorrow and suffering and ascend to heaven. We also pray that So-and-so may soon be delivered and attain immortality, along with their household and clan, nine degrees of kin and in-laws, the officials and people of the state, and fellow students and teachers. May this grace extend to the disciples, and even to all the people under heaven, and to every living creature that flies, crawls, or breathes—those already born and those not yet born—so that all may receive its benefit.

(The closing sentence follows the same pattern as the preceding sections. It would generally be understood to invoke the Three Supreme Venerable Ones, dedicate the merit, and take refuge in the holy teachers; the text as transmitted here appears to omit its full wording.)

Note: This text belongs to the incense offering and vow-making liturgy within Daoist Zhaijiao (purification ritual) and Keyi (liturgy). It was commonly used in rites to deliver ancestors and offer universal salvation to the dead. “Turning left three times and offering incense to the ten directions” refers to a prescribed sequence of circumambulation and incense offerings. “Fellow practitioner, So-and-so” means the person who follows the same tradition as the ritual master and is receiving deliverance or prayers for blessing.

(Continuing the preceding ritual) May all beings escape the “Ten Sufferings,” the “Eight Adversities,” the calamities of the Five Poisons, floods and fires, a thousand kinds of misfortune, the baleful influences of bandits and ghosts, punishments, and every other affliction. Therefore, today we burn incense and turn toward the revered Master, the Great Assembly of Sages, and the Virtue of the Utmost Truth. Having attained the Dao, we rise into the formless and unite with the truth of the Dao. The three incense offerings are now complete.

Giving Thanks to the Ten Directions

The disciples together face east and perform nine prostrations. The revered Master kneels and declares:

“The ancestors of the ninth generation of fellow practitioner So-and-so committed many kinds of evil in their lifetimes. Bound in the prison of the Ninefold Darkness and Eternal Night, their souls are examined and beaten; pain coils through them, their bodies are broken and withered, and their suffering is unbearable. They remain sunk in misery for ten thousand kalpas, with no release until the end of time. Now, in accordance with the rites for deliverance in the Covenant True King’s Jade Casket and the Upper Palace of Nüqing, we offer ninety chi, or nine chi, of blue-patterned silk, together with one golden dragon, and take refuge in

The Limitless Supreme Lord of the Dao and its Numinous Treasure of the East, the Lord of the Nine Qi, and the spirit officials of the eastern region, to ransom the ancestors of the ninth generation of this family from the roots of their sins and the enmities they have incurred. May the officials who reckon destinies in the Three Realms, by order of the Central Palace of Nüqing, erase their records of sin and deliver their destitute souls. May their bodies enter the light and ascend to heaven, where clothing and food arise naturally, and may they soon reach the blessed gateway to renewed life. May So-and-so attain the Dao, become perfected, and join in union with the spirits.” When the declaration is complete, the bonds are loosed; the practitioner bows and strikes the forehead ninety times each.

Next, the disciples turn together to the left, face southeast, and perform twelve prostrations. They kneel and declare:

“The ancestors of the ninth generation of fellow practitioner So-and-so committed many kinds of evil in their lifetimes. Bound in the prison of the Ninefold Darkness and Eternal Night, their souls are examined and beaten; pain coils through them, their bodies are broken and withered, and their suffering is unbearable. They remain sunk in misery for ten thousand kalpas, with no release until the end of time. Now, in accordance with the rites for deliverance in the Covenant True King’s Jade Casket and the Central Palace of Nüqing, we offer one hundred and twenty chi, or twelve chi, of yellow-patterned silk, together with one golden dragon, and take refuge in

The Limitless Supreme Lord of the Dao and its Numinous Treasure of the Southeast, the Lord of Brahma Qi, and the spirit officials of the southeastern region, to ransom the ancestors of the ninth generation of this family from the roots of their sins and the enmities they have incurred. May the officials who reckon destinies in the Three Realms, by order of the Central Palace of Nüqing, erase their records of sin and deliver their destitute souls. May their bodies enter the light and ascend to heaven, where clothing and food arise naturally, and may they soon reach the blessed gateway to renewed life. May So-and-so attain the Dao, become perfected, and join in union with the spirits.” When the declaration is complete, the bonds are loosed; the practitioner bows and strikes the forehead one hundred and twenty times each.

Plain-Language Commentary on the Supreme Secret Essentials

(1) Facing South

The master and disciple turn left together to face south. They make three prostrations, kneel upright, and say:

“We, fellow disciples of the same tradition, ask on behalf of So-and-so. The fundamental offenses committed by their ancestors over nine generations during their lifetimes have been recorded in the dwelling of the Ninefold Darkness and Eternal Night. Their souls endure the torments of interrogation and punishment; their infant forms are wasted and withered, and their suffering is unbearable. They have been sunk there through countless kalpas, with no release to the end of time.

“Now, in accordance with the ritual provisions for deliverance in the Jade Casket of the Covenant with the Perfected and the Nüqing Palace of the Sun, we prepare three thousand feet (or three feet) of red-patterned silk and one golden dragon. We commit ourselves to the Most High Heavenly Worthy of Numinous Treasure of the South, who is without limit, to the Lords of the Three Qi, and to all the spirit officials of the Southern Region. May they redeem and release the ancestral parents of So-and-so’s family through nine generations from the roots of sin and hostile karmic bonds. May the official in charge of reckoning in the Three Realms, at the Nüqing Palace of the Sun, erase their records of sin and open a passage for these destitute souls, so that they enter the light, ascend to Heaven, and find food and clothing freely provided. May they soon attain the blessed path to renewed life. May So-and-so attain the Dao, become a Perfected One, and unite with the gods.”

When they have finished speaking, they untie the knot, bow their heads, and strike their cheeks thirty times each.

(2) Facing Southwest

The master and disciple turn left together to face southwest. They make twelve prostrations, kneel upright, and say:

“We, fellow disciples of the same tradition, ask on behalf of So-and-so. The fundamental offenses committed by their ancestors over nine generations during their lifetimes have been recorded in the dwelling of the Ninefold Darkness and Eternal Night. Their souls endure the torments of interrogation and punishment; their infant forms are wasted and withered, and their suffering is unbearable. They have been sunk there through countless kalpas, with no release to the end of time.

“Now, in accordance with the ritual provisions for deliverance in the Jade Casket of the Covenant with the Perfected and the Nüqing Palace Below, we prepare one hundred and twenty feet (or twelve feet) of yellow-patterned silk and one golden dragon. We commit ourselves to the Most High Heavenly Worthy of Numinous Treasure of the Southwest, who is without limit, to the Lord of Brahma Qi, and to all the spirit officials of the Southwestern Region. May they redeem and release the ancestral parents of So-and-so’s family through nine generations from the roots of sin and hostile karmic bonds. May the Right Office of the Nüqing Palace Below, which reckons accounts in the Three Realms, erase their records of sin and open a passage for these destitute souls, so that they enter the light, ascend to Heaven, and find food and clothing freely provided. May they soon attain the blessed path to renewed life. May So-and-so attain the Dao, become a Perfected One, and unite with the gods.”

When they have finished speaking, they bow their heads and strike their cheeks one hundred and twenty times each.

(3) Facing West

The master and disciple turn left together to face west. They make seven prostrations, kneel upright, and say:

“We, fellow disciples of the same tradition, ask on behalf of So-and-so. The fundamental offenses committed by their ancestors over nine generations during their lifetimes have been recorded in the dwelling of the Ninefold Darkness and Eternal Night. Their souls endure the torments of interrogation and punishment; their infant forms are wasted and withered, and their suffering is unbearable. They have been sunk there through countless kalpas, with no release to the end of time.

“Now, in accordance with the Jade Casket of the Covenant with the Perfected… (the ritual provisions for deliverance and offerings are largely the same as in the preceding passage)… We commit ourselves to the Most High Heavenly Worthy of Numinous Treasure of the West, who is without limit, and to all the spirit officials of the Western Region. May they redeem and release the ancestral parents of So-and-so’s family through nine generations from the roots of sin and hostile karmic bonds, erase their records of sin, and open a passage for these destitute souls, so that they enter the light, ascend to Heaven, and find food and clothing freely provided. May they soon attain the blessed path to renewed life. May So-and-so attain the Dao, become a Perfected One, and unite with the gods.”

Brief Explanations of Terms

Plain-Language Interpretation

First section (the Western Yin Official’s liturgical text):

The nine generations of ancestors of the disciple (so-and-so) committed all manner of evil deeds while alive and accumulated grave sins. Their souls are imprisoned in the Office of the Ninefold Darkness and Endless Night, where they are interrogated and scourged. Every kind of suffering clings to them; their bodies are wasted and ruined, and their misery is beyond words. They sink through countless kalpas, with no day of release ever to come. Today, in accordance with the covenant, and following the regulations in the True Jade Coffer for the Yin Official’s liturgy of the Lady Azure’s Right Palace, we prepare seventy chi (or seven chi) of white-patterned silk and one golden dragon, and devoutly entrust ourselves to—

The Western Limitless Most High Heavenly Worthy of Numinous Treasure, the Heavenly Lord of Seven Qi, and the various spirit officials of the West. We beseech them to redeem the hostile debts and roots of sin of the nine generations of ancestors in the family of (so-and-so). May the officials who reckon destinies in the Three Realms, together with the Yin Official of the Lady Azure’s Right Palace, erase their records of sin and release these destitute souls, so that they may enter the light, ascend to heaven, and enjoy food and clothing spontaneously provided. May they be reborn soon and enter the gate of good fortune and celebration. May (so-and-so) attain the Dao, become perfected, and unite with the spirits.

When the rites are complete, bow the head and strike the forehead seventy times each.

Second section (the Water Official’s liturgical text for the Palace of Great Yin in the Northwest):

The disciples proceed together to the left, face northwest, and bow twelve times. Then they kneel upright and say:

The nine generations of ancestors of fellow practitioner (so-and-so) committed grave evils while alive. Their sins are bound to the Office of the Ninefold Darkness and Endless Night, and their souls are interrogated and scourged. Every kind of suffering clings to them; their bodies are wasted and ruined, and their misery is beyond words. They sink through countless kalpas, with no release until the end of time. Today, in accordance with the covenant, and following the regulations in the True Jade Coffer for the Water Official’s liturgy of the Lady Azure’s Palace of Great Yin, we prepare one hundred and twenty chi (or twelve chi) of yellow-patterned silk and one golden dragon, and devoutly entrust ourselves to—

The Northwest Limitless Most High Heavenly Worthy of Numinous Treasure, the Heavenly Lord of Brahma Qi, and the various spirit officials of the Northwest. We beseech them to redeem the hostile debts and roots of sin of the nine generations of ancestors in the family of (so-and-so). May the officials who reckon destinies in the Three Realms, together with the Water Official of the Lady Azure’s Palace of Great Yin, erase their records of sin and release these destitute souls, so that they may enter the light, ascend to heaven, and enjoy food and clothing spontaneously provided. May they be reborn soon and enter the gate of good fortune and celebration. May (so-and-so) attain the Dao, become perfected, and unite with the spirits.

When the rites are complete, bow the head and strike the forehead one hundred and twenty times each.

Third section (the Fire Official’s liturgical text for the North):

The disciples proceed together to the left, face north, and bow five times. Then they kneel upright and say:

The nine generations of ancestors of fellow practitioner (so-and-so) committed grave evils while alive. Their sins are bound to the Office of the Ninefold Darkness and Endless Night, and their souls are interrogated and scourged. Every kind of suffering clings to them; their bodies are wasted and ruined, and their misery is beyond words. They sink through countless kalpas, with no release until the end of time. Today, in accordance with the covenant, and following the regulations in the True Jade Coffer for the Fire Official’s liturgy of the Lady Azure’s Palace of Great Yang, we prepare fifty chi (or five chi) of black-patterned silk and one golden dragon, and devoutly entrust ourselves to—

The Northern Limitless Most High Heavenly Worthy of Numinous Treasure, the Heavenly Lord of Five Qi, and the various spirit officials of the North…

(The rest of the ritual follows the same format; bow the head and strike the forehead fifty times each.)

Background:

This scripture passage is a liturgical text from a Daoist rite for “releasing and delivering the nine ancestors,” or delivering the souls of nine generations of ancestors. It belongs to the Zhaijiao rites of the Lingbao school. The ceremony proceeds in sequence through the four cardinal directions. Each direction corresponds to different Heavenly Officials, different colors of offering silk (white, yellow, black, and so on), and different lengths of offerings. The purpose is to redeem the ancestors’ sins in the underworld, free them from the suffering of the “Ninefold Darkness,” the deepest level of hell, and enable them to ascend.

Vernacular Interpretation

(Ritual for the Northeast)

Invite the spirit officers of the northeast to redeem the roots of sinful causes and harmful karmic ties for the nine generations of ancestors of the [specified] family. Invite the officials who reckon the fate of the Three Realms, the Fire Officials of the Taiyang Palace of Nüqing, and others to erase their records of sin and liberate the destitute souls, so that they may enter the light, ascend to heaven, and have food and clothing provided naturally. May they soon enter again the gate of blessings and good fortune. May [so-and-so] attain the Dao, become perfected, and unite with the spirits.

When the rite is complete, bow the head and slap the cheeks, fifty times each.

Next: The master and disciples proceed together to the left, make twelve bows facing northeast, then kneel upright and recite:

In accordance with the same rite, the nine generations of ancestors of [so-and-so] created grave sins during their lives. These sins have bound them in the realm of the Ninefold Darkness and Eternal Night. Their souls suffer interrogation and beating, enduring every kind of pain; their bodies are ruined and withered, and their suffering is unbearable. They remain sunk in misery for ten thousand kalpas, with no release until the end of time. Now, in accordance with the regulations of the True Covenant and the Jade Casket, under the left-palace officials of Nüqing, we prepare one hundred and twenty feet of yellow-patterned silk (or twelve feet) and one golden dragon, and invoke:

The Limitless Supreme Celestial Worthy of the Numinous Treasure of the northeast, the Celestial Lord of Brahma Qi, and the spirit officers of the northeast regions: redeem the harmful karmic ties and roots of sinful causes of the nine generations of ancestors of the [specified] family, and their reckonings by the officials of the Three Realms. We ask the left-palace officials of Nüqing to erase their records of sin and liberate the destitute souls, so that they may enter the light, ascend to heaven, and have food and clothing provided naturally. May they soon enter again the gate of rebirth into blessings and good fortune. May [so-and-so] attain the Dao, become perfected, and unite with the spirits.

When the rite is complete, bow the head and slap the cheeks, one hundred and twenty times each.

Next: The master and disciples proceed together to the left, make twelve bows toward the lower southeast, then kneel upright and recite:

In accordance with the same rite, the nine generations of ancestors of [so-and-so] created grave sins during their lives. These sins have bound them in the realm of the Ninefold Darkness and Eternal Night. Their souls suffer interrogation and beating, enduring every kind of pain; their bodies are ruined and withered, and their suffering is unbearable. They remain sunk in misery for ten thousand kalpas, with no release until the end of time. Now, in accordance with the regulations of the True Covenant and the Jade Casket, under the four offices of the lower palace of Nüqing, we prepare thirty-two feet of yellow-patterned silk and one golden dragon, and invoke:

The Limitless Supreme Celestial Worthy of the Numinous Treasure of the lower realm, the High Sovereign of the Nine Lands, the Four Offices and Five Emperors, the Twelve Immortal Lords, the Perfected Ones of the Nine Palaces, the Immortal Jade Maidens, and the spirit officers of the lower regions of the limitless world: redeem the harmful karmic ties and roots of sinful causes of the nine generations of ancestors of the [specified] family, and their reckonings by the officials of the Three Realms. We ask the four officials of the lower palace of Nüqing to erase their records of sin and liberate the destitute souls, so that they may enter the light, ascend to heaven, and have food and clothing provided naturally. May they soon enter again the gate of rebirth into blessings and good fortune. May [so-and-so] attain the Dao, become perfected, and unite with the spirits.

(If the following text contains a concluding phrase such as “bow the head and slap the cheeks,” its form should match the preceding passage.)

Plain-Language Commentary on The Supreme Secret Essentials

(Continued from the previous passage) The divine maidens of the Jade Purity Mystery Capital in the Three Realms each wield a ritual sword to sever the roots of sin. They convey the Heavenly Court’s commands throughout the heavens and descend into the Three Realms. The messengers bearing these commands check and register the heavenly offices and assign degrees of deliverance to departed souls.

The officiant (the person conducting the rite) rings a bell to summon the spirits, focuses the mind and makes a vow, then recites the liturgy, so that each person may attain deliverance within the appointed time.

Next, the master and disciples lie on their backs, with their faces turned upward, and first click their teeth together…

Yimao day: Yang energy nourishes the winding waters; for three days, dance and music are performed.

Bingchen day: The gates of the underworld are secured; centipedes are driven away; the Five Ghosts clear out evil influences, and demons are subdued.

Dingsi day: The names of all ghosts are struck from the record; disasters from water and fire are dispelled.

Wushen day: Toxic Qi is eliminated, and the Qi of the Dao descends.

Jiyou day: Frozen Qi returns to cold; drought winds do not arise.

Gengxu day: The divine way is not violated; the sun and moon remain in the heavens; demons and evil influences are destroyed.

Xinhai day: The Qi of the earth rises; the Five Grains yield abundant harvests; the Five Poisons die of their own accord.

Renzi day: The five crops flourish.

Guichou day: Heavenly Qi descends.

Jiayin day: Associated with pestilence.

Following passage

Shade flourishes; the sun and moon do not wander from their courses; baleful influences do not arise, nor do wind and fire. The earth does not grow dim beneath the sky; hot Qi does not spread. Cold and heat remain in due measure, and winds and rains are well balanced.

The Three-Eight Festival Days

Choosing festival days

Spring equinox: Yang energy opens and the myriad Qi flourish; hot Qi does not spread, and sorrow and worry are banished.

Summer solstice: The myriad Qi flourish; the Qi of the earth rises; the harmonious wind of the myriad Qi reaches high and far.

Autumn equinox: The Five Grains yield abundant harvests, and the Five Poisons die of their own accord.

Winter solstice: Qi retreats and Yin lies concealed; all things are sealed away and stored.

Days of Heavenly Assembly

The festival instructions are the same as above; do not act falsely or recklessly.

Jiazi day: Turn to the right thirty-six times and click the teeth together thirty-six times. Turn to the left thirty-six times, then hook and cross thirty-six times. This completes the practice.

Bingzi day: Turn to the right thirty-six times and click the teeth together thirty-six times. Turn to the left thirty-six times. Draw in Qi three times into the left Mystery Palace, three times into the right Mystery Palace, and three times into the Jade Youth’s Upper Palace at the center. This completes the practice.

Wuzi day: Form the Dragon Claw Seal and apply it to the left Mystery Palace nine times; then form the Dragon Claw Seal and apply it to the right Mystery Palace nine times, and to the Jade Youth’s Upper Palace at the center nine times. This completes the practice.

Note: The text uses Qi, a special Daoist written form of the term for vital energy. The “Three-Eight Festival Days” and “Days of Heavenly Assembly” are days chosen for cultivation and ritual performance. The ritual sword, Jade Youth’s Upper Palace, and the left and right Mystery Palaces are names for ritual implements and bodily acupoints used in Daoist liturgy.

This passage is a prayer used in a Daoist penitential ritual. It reads as follows:

[Prayer to the Gods in the Moon]

The sins committed by our ancestors and by us have brought calamities upon the souls of the dead, dragging them into the endless night of the Ninefold Darkness. Their souls are tortured and afflicted by every kind of suffering. They remain submerged for countless kalpas, with no release until the end of time. Therefore, we now burn incense and entrust ourselves to:

Lady of the Moon, Jade Maiden of the Perfect Orb, and all the immortals and gods of the Moon Palace: we beg you to pardon the burdens of the sins committed. May your heavenly light reach down and dispel the calamities of life and death; deliver our nine generations of ancestors; and release the imprisoned souls of the dead, so they may emerge into the light, ascend to Heaven, and have clothing and food provided naturally. May [the petitioner] attain the Dao in a perfected body, and ascend to share the Lady’s radiance in the natural order.

(At the end of the ritual) Bow the head and strike the cheeks seventy times each.

[Prayer to the Stars of the Heavens]

Next, the master and disciples turn left together toward the north and make nine prostrations. They give thanks to the stars of the heavens, kneel upright, and say:

The nine generations of ancestors of [the petitioner], who follows the same ritual, together with [the petitioner] himself, have accumulated bonds of sin through their deeds in life. The calamities and retribution of the souls of the dead are beyond description. They drift through the endless night of the Ninefold Darkness; their souls are examined and flogged, and every pain afflicts them. They remain submerged for countless kalpas, with no release until the end of time. Therefore, we now burn incense and entrust ourselves to:

The stars of the heavens; the Jade Pivot and Jade Balance; the great gods among the stars that span the heavens in three hundred and sixty-five degrees; the Ladies among the stars; and all the immortals and gods among the stars: we beg you to pardon the burdens of the sins committed. May your heavenly light reach down and dispel the calamities and retribution of life and death; deliver our nine generations of ancestors; and release the imprisoned souls of the dead into the light, so they may ascend to Heaven and have clothing and food provided naturally. May [the petitioner] attain the Dao, and ascend to share the stars’ radiance in the natural order.

(At the end of the ritual) Bow the head and strike the cheeks three hundred and sixty-five times each.

[Giving Thanks to the Five Sacred Peaks]

Next, the master and disciples turn left together, face the Eastern Peak, and bow twice. Kneeling upright, they say:

The nine generations of ancestors of [the petitioner] who follows the same ritual committed grave and shameful acts of defiance while alive. They offended the immortals and numinous officials of the Eastern Peak, Mount Tai. Their sins bound them to the Ninefold Darkness; they were condemned to labor at the Eastern Peak and held in the underworld prisons of Mount Tai. Their souls are subjected to examination and punishment, and every pain afflicts them. They remain submerged for countless kalpas, with no release until the end of time. Therefore, we now burn incense and entrust ourselves to:

The immortals and all the numinous officials of the Eastern Peak, Mount Tai: we beg you to pardon the burdens of the sins committed, lift the ancestral crimes at the Eastern Peak, and release the prisoners. May they emerge into the light and ascend to Heaven, with clothing and food provided naturally. May [the petitioner] attain the Dao and unite in perfection with the Azure Emperor.

(At the end of the ritual) Bow the head and strike the cheeks twenty times each.

Next, the master and disciples turn left together, face the Southern Peak, and bow twice. Kneeling upright, they say:

(The prayer to the Southern Peak follows the same format as the one to the Eastern Peak.)

Notes:

• “Nine generations of ancestors” refers to nine generations of forebears.
• “Ninefold Darkness” refers to the deepest part of the underworld.
• “Bowing the head and striking the cheeks” are bodily actions performed in penitential rites.
• “Jade Pivot and Jade Balance” refers to ancient astronomical instruments; here, it denotes the stars of the Northern Dipper and other constellations.
• “Five Sacred Peaks” refers to Mount Tai in the east, Mount Heng in the south, Mount Hua in the west, Mount Heng in the north, and Mount Song in the center.

The nine generations of ancestors and parents of a fellow practitioner, a certain person (a name used in the ritual to refer to the person concerned), committed grave sins during their lifetimes, defying and offending the immortals and spirit officials of Mount Huo in the Southern Marchmount. Their sins were therefore recorded in the Nine Depths, and they were sentenced to hard labor and confined in the hell of Mount Huo, in the underworld of the Southern Marchmount. Their souls were interrogated and tormented there, enduring every kind of suffering, sinking for countless kalpas with no hope of release.

Now the person conducting the ritual burns incense and entrusts their life to the gods, beseeching the immortals and spirit officials of Mount Huo in the Southern Marchmount to show mercy and pardon the sins of the ancestors, forgiving the grave offenses they committed against the Southern Marchmount. The prayer asks that the prisoners be released, brought out of darkness into light, and raised to heaven, where food and clothing will come to them naturally in abundance. It also asks that the certain person attain the Dao and unite in truth with the Red Emperor, the southern celestial emperor revered in Daoism. When the prayer is complete, they bow their heads and strike their cheeks, twenty times each.

Next, the master and disciple turn left together, face the Western Marchmount, and bow twice. They then kneel upright and say:

The nine generations of ancestors and parents of a fellow practitioner, a certain person, committed grave sins during their lifetimes, defying and offending the immortals and spirit officials of Mount Hua in the Western Marchmount. Their sins were therefore recorded in the Nine Depths, and they were sentenced to hard labor and confined in the hell of Mount Hua, in the underworld of the Western Marchmount. Their souls were interrogated and tormented there, enduring every kind of suffering, sinking for countless kalpas with no hope of release.

Now the person conducting the ritual burns incense and entrusts their life to the gods, beseeching the immortals and spirit officials of Mount Hua in the Western Marchmount to show mercy and pardon the sins of the ancestors, forgiving the grave offenses they committed against the Western Marchmount. The prayer asks that the prisoners be released, brought out of darkness into light, and raised to heaven, where food and clothing will come to them naturally in abundance. It also asks that the certain person attain the Dao and unite in truth with the White Emperor, the western celestial emperor revered in Daoism. When the prayer is complete, they bow their heads and strike their cheeks, twenty times each.

Next, the master and disciple turn left together, face the Northern Marchmount, and bow twice. They then kneel upright and say:

The nine generations of ancestors and parents of a fellow practitioner, a certain person, committed grave sins during their lifetimes, defying and offending the immortals and spirit officials of Mount Heng in the Northern Marchmount. Their sins were therefore recorded in the Nine Depths, and they were sentenced to hard labor and confined in the hell of Mount Heng, in the underworld of the Northern Marchmount. Their souls were interrogated and tormented there, enduring every kind of suffering, sinking for countless kalpas with no hope of release.

Now the person conducting the ritual burns incense and entrusts their life to the gods, beseeching the immortals and spirit officials of Mount Heng in the Northern Marchmount to show mercy and pardon the sins of the ancestors, forgiving the grave offenses they committed against the Northern Marchmount. The prayer asks that the prisoners be released, brought out of darkness into light, and raised to heaven, where food and clothing will come to them naturally in abundance. It also asks that the certain person attain the Dao and unite in truth with the Black Emperor, the northern celestial emperor revered in Daoism. When the prayer is complete, they bow their heads and strike their cheeks, twenty times each.

Next, the master and disciple turn left together, face the Central Marchmount to the southwest, and bow twice. They then kneel upright and say.

This passage comes from a Daoist penitential liturgy. It records the ritual by which a ritual master and disciples confess their sins to the gods of Mount Song, the water deities, and the Three Treasures, and beg for forgiveness.

For the deeds committed during the lives of the nine generations of ancestors of fellow practitioner (so-and-so) Jia, if any were evil, vile, rebellious, or offensive, then they incurred sins against the immortal spirits and divine officers of the Central Peak, Mount Song. Their sins were bound in the Nine Netherworlds; they were condemned to labor for the Central Peak and confined in the underworld prison of Mount Song. Their souls endured ordeals and torment, suffering every pain, sinking through myriad kalpas with no release until the end of time. Therefore, we now burn incense and devote ourselves to the immortal spirits and divine officers of the Central Peak, Mount Song, begging them to pardon the sins and burdens incurred through these deeds. For the grave offenses committed against the Central Peak, may the prisoners be released and pardoned, their bodies emerge into the light, ascend to Heaven, and receive food and clothing naturally. May Jia attain the Dao and unite in truth with the Yellow Emperor. Bow the head and strike the cheeks twenty times each.

Giving Thanks to the Water Officials

Next, the master and disciples turn to the left together and face north, bowing twelve times to give thanks to the Water Officials. Kneeling upright, they say:

For the grave, vile, and rebellious deeds committed during the lives of the nine generations of ancestors of fellow practitioner (so-and-so) Jia, they incurred sins against the Water Emperors of the Three Rivers, Four Seas, and Nine Rivers; the Twelve River Sources; the River Lords, River Masters, and River Clerks; and the divine officers of the Water Courts. Their sins were bound in the Nine Netherworlds; they were condemned to serve the Water Officials, obstructing the great river’s source, and confined in the cold night. Their souls suffered bitter torment, enduring every affliction and sinking through myriad kalpas with no release until the end of time. Therefore, we now burn incense and devote ourselves to the Water Emperors of the Three Rivers, Four Seas, and Nine Rivers, the Twelve River Sources, the River Lords, River Masters, and River Clerks, and the divine officers of the Water Courts. We beg them to pardon the sins and burdens incurred through these deeds. For the grave offenses committed against the Water Officials, may the prisoners be released and freed from their sentence in the cold land beside the great river; may their names be erased from the records, their bodies enter the light, and they ascend to Heaven, receiving food and clothing naturally. May Jia attain the Dao and unite in truth with the Water Officials. Bow the head and strike the cheeks one hundred and twenty times each.

Giving Thanks to the Three Treasures

Next, the master and disciples rise together and face north, bowing three more times to give thanks to the Three Treasures—the Dao, the Jing, and the Master, together with the scriptures and talismans they transmit—and to the divine scriptures, talismans, and charts. Kneeling upright, they say:

For the grave sins and wrongs committed by the nine generations of ancestors of fellow practitioner (so-and-so) Jia in their past and present lives, throughout life and death, and for all the sins they have accumulated across generations, the causes remain entangled and unresolved. Therefore, we now burn incense and devote ourselves to the precious, revered scriptures and talismans of the Thirty-Six Divisions of the Supreme and Limitless Perfected One, and to the golden youths and jade maidens who attend the scriptures. We beg them to pardon the offenses committed in life and death. May we use this merit to deliver the sinful souls of the nine generations of ancestors, freeing them from the Three Paths and Five Sufferings, and from the torments of the sword mountain and forest of blades.

As if emerging from the darkness of the “Cold Court by the Long River” during visualization or recitation, one enters the light and ascends to heaven. Food and clothing arise naturally; the body joins with the Dao (the Way) and accords with the Real. After the rites are complete, bow and strike the cheeks with the hands, performing each action 360 times.

After the rites, master and disciples walk together once around the incense burner to the left, then return to their places, facing east from the west side. Visualize inwardly and recite:

“Incense officers and messengers, Lords of the Azure Dragon and White Tiger at our left and right, dragon riders and clerks who bear the incense: may you enable us, who observe the purification fast, to receive naturally formed Golden Liquid, cinnabar essence, and the finest shoots of the numinous fungi. May the hundred spirits gather before this incense and flame, so that we may attain the Dao and become immortals, that our whole families may receive every blessing, and that the world may be graced. May the Golden Youths and Jade Maidens of the ten directions attend the incense smoke and carry my petition directly before the throne of the Supreme Great Dao of Limitless Height.”

The “Section on Numinous Immortals” in the Brief Texts of the Yellow Registers for the Lower Origin says: Once the rites for delivering souls from the roots of their sins, offering thanks, and other ceremonies are complete, one should, following the Jade Instructions, present a golden dragon. Write it in cinnabar on a jade tablet, wrap it in blue silk, and use it as a token for submitting a notice to the numinous immortals and elevating the Five Emperors. Seal it away in a cave in a sheer cliff, carrying out everything according to the established method.

The “Section on Numinous Immortals” in the Brief Texts of the Yellow Registers for the Lower Origin also says: Once the rites for submitting a notice to the Five Emperors are complete, write a jade tablet in cinnabar and prepare a golden dragon. Bind them to a stone with blue silk and sink them in the Three Rivers as a token for submitting a notice to the Water Emperor and elevating the dead. Follow the earlier text of the Jade Instructions.

The passages above come from the Brief Texts of the Yellow Registers of the Cavern Mystery.

“Cold Court by the Long River” is the name of a netherworld realm visualized in Daoist purification and deliverance rites. “Yellow Registers for the Lower Origin” belongs to the documentary tradition of Daoist purification rites. “Golden dragon,” “jade tablet,” “submitting a notice to the Five Emperors,” and “sinking [it] in the Three Rivers” refer to ritual practices for presenting documents of elevation to the celestial, terrestrial, and aquatic courts and to the Five Emperors. “Ceremonial procedure” refers to the steps of a liturgy. “Inward visualization” means envisioning the forms of deities and their realms in the mind.