《道法會元》Vol. 141

This scripture records the transmission ritual of the Daoist "Great Method of the Supreme Unity's Celestial Script and Solar Thunderbolts." First, the ritual master and disciples must perform ceremonial bows and engage in cunxiang (visualization meditation) according to established protocols. Next, they recite the "Guardian Spirit Incantation," which invokes the power of the Five Planets (Mercury, Jupiter, Mars, Venus, and Saturn) to dispel calamities and resolve difficulties while praying for national peace and prosperity. The incantation mentions that the practitioner's name will be recorded on the celestial jade tablets of the heavenly court, granting the ability to ascend through the void, roam the ten directions, command five-colored auspicious clouds, summon divine beings, and mobilize myriad spirits to protect the immortal path.

Following this, twenty-four strikes are made on the ritual drum, symbolizing communication between heaven and earth. The master then invokes the supreme Daoist deity "Supreme Lord of the Dao from the Three Primordial Qi of the Three Heavens Beyond Compare," while simultaneously summoning thirty-two assisting deities including celestial functionaries (heavenly administrators), golden boys and jade maidens, and the Five Thearchs' direct emissaries. Special invitations are extended to local earth gods and city gods to witness the ceremony, emphasizing that the purpose of this transmission ritual is to pass down Daoist methods for the salvation of all beings, with hopes that the numinous energy of immortals from all directions will be bestowed upon the participants.

Finally, the master leads the disciples in offering incense and prayers, reporting the proceedings in sequence to the most important Daoist deities: the Three Pure Ones (Jade Pure Celestial Worthy of Primordial Beginning, Supreme Pure Celestial Worthy of Numinous Treasure, and Grand Pure Celestial Worthy of the Dao and Its Virtue), the Jade Emperor, the Purple Tenuity Emperor, the Curved Array Celestial Sovereign Emperor, the Thunder Patriarch Heaven-Shaking Emperor, along with the Five Thearchs of the Five Directions and nine perfected lords governing thunder phenomena. Together these deities form the sacred system of Daoist thunder rituals. Through this solemn ceremony, the master formally transmits the thunder methods to the disciples.

This passage describes an elaborate Daoist Zhaijiao (purification ritual) ceremony, divided into three main sections:

First, it enumerates the pantheon of deities participating in the ritual assembly, including the Eleven Great Luminaries of the Shangqing (Highest Clarity) tradition, the Nine Emperor Stars of the Northern Dipper, the Twenty-Eight Lunar Mansions, and other celestial beings. Major Daoist divinities like the Three Officials (Celestial, Earthly, and Water Officials) and the Four Sages of the North Pole are also invoked. These deities govern various cosmic domains—heavenly, terrestrial, and aquatic realms—and collectively descend upon the ritual altar to receive offerings.

The text then presents the Daoist cosmogony, explaining the tradition's understanding of cosmic origins: before the differentiation of Taiji (Supreme Ultimate), the primordial chaos contained the "Three" (reflecting the Daoist cosmological principle from the Daode Jing: "The Dao begets One, One begets Two, Two begets Three"). After the division of Yin-Yang, cosmic harmony is achieved through "attaining the One" (echoing the Daode Jing's teaching: "Heaven attains the One and thereby becomes clear"). It emphasizes how the formless Dao invisibly governs all phenomena—above, it moves the sun, moon, and stars (the Seven Regulators); below, it oversees all living beings.

The concluding section contains the priest's (referred to as "we ministers") petition. The priest recounts his fortune in receiving authentic Daoist teachings at the Jade Grotto and Jasper Altar (sacred sites of cultivation), where he inherited an authentic lineage. Through practices like bathing in the Mystic Ford (ritual purification) and cultivating Fulu (talismans and registers), he has diligently pursued the Dao. Now with utmost reverence, he establishes this solemn altar, burning incense to communicate with the celestial realm, hoping its fragrance will ascend to the heavens as an offering to the deities. Representing the disciples (designated as "certain successor-disciple"), the priest confesses: though naturally dull-witted, through the guidance of masters and friends he has entered the gate of Daoism, vowing to forever uphold its teachings for the benefit of all beings.

The passage mentions "green memorials" (Qingci)—verdant petitions offered to celestial deities during rituals—and "twirling incense" (Nianxiang), a specific incense-handling technique in Daoist ceremonies. Through meticulous Keyi (liturgical procedures), the ritual facilitates communication between humans and deities, embodying the Daoist ideal of "delivering the world and benefiting humanity" through spiritual practice.

This passage depicts the highest level of Daoist ritual worship at the celestial court. It first describes the supreme deities Yuanshi Tianzun (primordial celestial venerable and foremost of the Three Pure Ones) and the Jade Emperor (supreme administrative deity) seated upon the Seven-Jewel Mystic Terrace in the Jade Purity Sacred Realm of Qingwei Heaven, surrounded by the Nine Sacred Sovereigns, celestial emperors, and stellar deities.

Devotees reverently pay homage to the Great Dao (Daodejing) and these sacred beings through this meritorious rite, praying for the current emperor's blessings—that his achievements may rival the legendary Yellow Emperor (Huangdi) and his virtue continue the legacy of sage-kings from the Shang and Zhou dynasties. They seek enduring prosperity for the nation and the people's alignment with the Dao. Simultaneously, they invoke blessings for all officials, praying for unification under heaven and universal peace. Through incense offerings and prostrations, they aspire to unite with the Dao upon attaining realization.

The second section portrays the rising incense smoke ascending to the Upper Purity Realm of Yu Yu Heaven, presented to the Jade Dawn Great Lord (an epithet of Lingbao Tianzun, the second of the Three Pure Ones) and his assembly of perfected beings. Through these meritorious acts, practitioners seek to elevate deceased ancestors from suffering, enabling their ascent to immortal realms where they may dwell eternally in palaces of seven jewels and the sacred domains of the Three Pure Ones.

The passage concludes by reaffirming the majestic virtue of these celestial venerables who reside in golden towers and jade capitals across the nine heavenly layers, delivering teachings according to beings' varying capacities. The ritual culminates with devotees performing the sacred "threefold incense offering," completing this solemn rite of blessing.

This scripture reveals the pinnacle of Daoist liturgy (Keyi), integrating multiple religious dimensions: blessings for the living ruler, salvation for ancestors, and devotion to supreme deities. The "threefold incense offering" constitutes a standard procedure in major Daoist ceremonies, with three incense sticks respectively offered to the Three Pure Ones. The passage exemplifies the integration of political cosmology, soteriology, and mystical devotion in high Daoist ritual.

This scripture describes the prayer and confession texts used in a Daoist zhaijiao (purification ritual). During the ceremony, devotees light incense as an offering to the highest Daoist deity Taishang Laojun (Lord Lao the Most High, also known as the deified Laozi who is honored as Daode Tianzun among the Sanqing or Three Pure Ones) and all celestial immortals.

The curling incense smoke ascends to the celestial realm, presented as offerings to Taishang Laojun dwelling in the Great Purity Paradise of the Great Scarlet Heaven, and to all divine beings residing in the Nine Immortals' Celestial Palace of Purple Extremity and Mysterious Firmament. These include immortals who attained the Dao through sacred mountains, the rulers of grotto-heavens and blessed lands, as well as all celestial beings participating in this ritual assembly. With body and mind surrendered to the Great Dao, devotees prostrate before the Three Supreme Venerables (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun) and all sages of the ten directions.

They pray these meritorious deeds may bless the disciples transmitting the teachings and all their relatives through five generations of marriage ties and nine degrees of kinship, granting longevity, peace and enduring blessings to their families. Special prayers are offered for a particular cultivation disciple, wishing them success in Daoist practice to attain the state of wuwei (non-action) and liberation from worldly bondage. May their name be recorded in the celestial jade registers (immortals' roster) and be ranked among the highest immortal grades.

The ceremony then proceeds to the confession segment. Devotees sincerely repent before the Limitless Great Dao of the Ten Directions and Lingbao Tianzun. The scripture mentions that the transmission of cloud-seal spirit writings (esoteric Daoist scripts) and jade-casket secret formulas (precious Daoist methods) requires strict ritual protocols. These methods can both assist state governance and benefit common people. Practitioners who receive authentic transmission may preserve life and prolong years; advanced cultivators can even harness primordial qi to roam the Great Void.

They confess all transgressions committed from past to present: being bound by the three poisons (greed, hatred, and delusion) and defiled by the six dusts (sensory distractions of form, sound, smell, taste, touch, and thought); harming others either intentionally or unintentionally; violating the natural operations of Heaven-Earth and the Five Phases; transgressing against benevolence and righteousness; indulging in pleasures without restraint; harming living creatures; disrespecting deities; breaking the five precepts (basic Daoist commandments); false speech, theft and other offenses. They fear these sins may be recorded in the Northern Administration (underworld courts) and Southern Palace (stellar palace governing lifespans), under the surveillance of stellar deities.

This scripture passage describes a practitioner's process of confessing transgressions to the divine, seeking forgiveness and guidance. The cultivator acknowledges past wrongdoings and expresses the wish to reform through taking refuge in the Three Treasures of Daoism (the Dao, scriptures, and teachers), studying sacred texts to begin anew.

With utmost sincerity, the practitioner petitions the celestial deities and sacred mountains' spirits: to receive Heaven's grace-light (divine power) and Dao-Qi (primordial energy), that guardian deities may assist in sustained spiritual practice, ensuring all spirits comply with cosmic law. They beseech the eradication of all karmic obstacles and negative ties, that misfortunes may sink into the earth while blessings permeate the ten directions.

During the ritual, the practitioner and disciples jointly address the Sacred Ones of Jade Capital Mountain (Daoism's highest paradise), declaring their awakening to worldly illusions' emptiness and resolution to abandon vulgar thoughts. They vow to focus on cultivation and virtue accumulation, subduing malevolent spirits while protecting humanity. Humbly requesting the Celestial Honored Ones to manifest compassion—like the sun, moon, clouds and thunder bestowing favor—they seek absolution for transgressions across multiple lifetimes and guidance toward renewal.

The practitioner concludes by pronouncing twelve great vows, including prayers for cosmic harmony, luminous celestial bodies, national prosperity, and universal wellbeing. As the ceremony concludes, they entreat the Incense-Official Messengers (celestial couriers) and Dragon-Tiger Guardians (protector deities) to convey this sincerity to the heavenly realms.

This passage exemplifies the complete Daoist ritual framework of repentance, refuge-taking, and vow-making, emphasizing how sincere reform and virtuous deeds attract divine protection and spiritual attainment.

This scripture passage describes the repentance and blessing segments within Daoist zhaijiao (purification rituals), consisting of two main parts:

The first part depicts the ritual performed before the incense burner, where the Daoist priest expresses his aspirations to the deities. Before the censer gather the hundred numinous beings (bai ling zhong zhen), naturally manifesting auspicious signs like golden nectar (jinye), cinnabar jade, and mushroom blossoms. The priest prays for his own attainment of the Dao and immortality, wishing all fellow practitioners may fulfill their aspirations. He invokes celestial youths and jade maidens from the ten directions to attend the incense smoke, swiftly conveying his sincere heart to the supreme Jade Emperor (Yuhuang Shangdi).

The second part details the repentance ritual oriented toward the eastern direction. The priest declares having heard of the mighty reputation of the eastern thunder deities, who govern the Zhen position (the eastern trigram in the Bagua) with the majesty of the Great Unity God (Taiyi). Now disciples, by virtue of accumulated merit from past lives, have encountered these profound mysteries. Yet they fear potential transgressions in practice: talisman-drawing (fulu) and incantations might not conform to standards; mudra gestures and ritual pacing (bugang) could violate the rules; or there might be negligence and impure thoughts during cultivation. They also confess possible sins like withholding food from others or fraudulent measurements.

Thus they vow under the three lights (sun, moon, and stars), joining nine generations of ancestors in solemn oath, submitting to their masters with utmost reverence through crawling on elbows and knees. Through lighting lamps, burning incense, constructing altars, performing rituals, and conducting purification ceremonies (zhaijiao), they repent before the Nine Qi Heavenly Lords of Eastern Anbaohualin and the Thunder Lord Jinhuazhenren. They petition to erase sins recorded in the black registers, inscribe their names in the green scrolls (recording virtuous deeds), and invite thunder deities to descend upon the lightning altar to aid cultivation. May they summon winds and rains, exorcise evil and demolish shrines, returning all things to the harmonious operation of the Great Dao (Dao).

This text presents the complete Daoist ritual sequence of repentance, oath-taking, and divine supplication, particularly emphasizing veneration for the eastern thunder pantheon. It embodies the Daoist ideal of "acting on heaven's behalf to transform the world, aiding the nation and saving the people" - the compassionate spirit of universal salvation.

This scripture describes a Daoist initiation ritual (a ceremony where disciples receive spiritual authority), where disciples under their master's guidance supplicate southern deities for absolution and protection while vowing to propagate the Daoist teachings.

The disciples learned that the southern deities govern the Crimson Heaven (the celestial realm of the south), overseeing the falling of baleful stars and suppressing demonic disturbances. Currently, there's a cultivation disciple who, though having long studied Daoist methods and worn ritual talismans (fulu), hasn't yet grasped the profound mysteries. He worries his mudra gestures and star-stepping (Daoist ritual hand seals and footwork) might be improper during ceremonies, or that he's been negligent in practice—perhaps even harboring sins like deceiving others or bullying the weak. Thus before the Three Officials (Celestial Official, Earth Official, and Water Official), he makes solemn vows, prostrates in devotion to the Precious Master (the Daoist lineage transmission system), and establishes an altar with lit lamps and burning incense to perform the zhaijiao purification ritual.

They petition deities including the Southern Lord of Three Qi (the fire department's chief deity of southern direction) and the True Lord of Thunderfire Wheel: May celestial grace absolve their transgressions, transferring their names from the Black Register of sins to the Cinnabar Scroll of merits. May divine light descend upon their bodies, with thunder generals (deities of the thunder department) assisting their ritual work. Thus they could summon rain with thunder in a single breath, or demolish unholy shrines and vanquish demons in an instant. All living beings rely on the deities' creative power—after passing trials and dispelling demonic obstructions, they ultimately unite with the Supreme One (the origin of Dao), transcending form to return to spontaneity.

The western section mentions deities of the Golden Heaven (western celestial realm) overseeing divine dragons' transgressions, while the Jade Rabbit (lunar deity) commands the numinous power of mountains and waterways—sincere prayers will surely receive manifest responses.

Here stands a disciple practicing the Daoist arts, acutely aware of his insignificance like an ant, yet graced by the patriarchs' benevolence to hold the office of an immortal and receive the true transmission of Daoist methods. His heart trembles with trepidation, fearing he may have committed numerous faults in his cultivation: perhaps his talisman-drawing (fulu) and incantations failed to fully align with celestial mechanisms, his hand seals (jue) and star-stepping (gang) violated prescribed forms, or his practice grew lax and scattered, lacking single-minded devotion.

Dreading the possibility of breaching precepts through negligence—such as inadvertently defiling ritual implements or allowing livestock to trample offerings—he knows such transgressions are recorded by the divine registers. With the caution of one treading on thin ice, he chooses to make his vow beneath the witnessing radiance of the sun, moon, and stars, swearing upon the names of nine generations of ancestors. Prostrating in utmost reverence, he surrenders wholeheartedly to his master, yearning to advance in practice, propagate the Daoist ethos of clarity and non-action (wuwei), and eternally uphold the profound teachings of the Mysterious Origin (Xuanyuan Dao), acting as heaven's instrument to aid the world and benefit humanity.

To this end, he lights lamps and incense, erects an altar for the purification ritual (zhaijiao), and pledges with blood and wine. He devoutly petitions the Seven Qi Celestial Lords of the Western Seven-Treasure Golden Gate, the Primordial Destiny True Lord who commands the thunder forces, the immortals of the Haoling Corpse-Rending Platform, the Nine Heavens' Great Unity (Taiyi) Divine Lord, and all celestial beings. He implores heaven to absolve his sins, inscribe his name in the golden registers of immortality, bestow the sacred light of Kunlun, and dispatch thunder department generals to descend upon the altar, aiding his cultivation and ritual practice. May he summon wind and rain as effortlessly as breathing, disperse demons and dismantle shrines with a wave of his hand, vanquishing malevolent forces to manifest the Dao's radiance.

Finally, he prays that upon mastering the arts, he may transcend physical form and merge with the Divine Taiyi, the cosmic origin. May the True Martial Emperor of the North, sovereign of the Mysterious Heaven, punish the unfilial and rectify the wicked deeds of corrupt sorcerers. Grateful to be born in an era of peace, where he may cultivate the great methods among the ranks of immortals, the disciple reflects once more on his potential shortcomings: talismans and spells not yet perfected, star-steps and hand seals slightly misaligned, moments of slackness in practice, or lapses in focused visualization (cunsi).

This scripture depicts a Daoist practitioner deeply reflecting on potential transgressions during spiritual cultivation, humbly confessing before the deities while making solemn vows for reformation.

The practitioner first examines possible offenses: showing disrespect to the sun, moon, and stars; failing to honor heaven, earth, and parents; negligence in cultivation practices; or lack of focused intention. Troubled by the awareness that such faults are all recorded by the divine, the practitioner chooses to make a solemn vow beneath the three celestial lights (sunlight, moonlight, starlight), invoking nine generations of ancestors as witnesses.

Prostrating with utmost reverence (advancing on elbows and knees), the practitioner takes refuge in the Three Treasures of Daoism—the Treasure of the Dao (Daobao), the Treasure of Scriptures (Jingbao), and the Treasure of Masters (Shibao)—expressing a fervent aspiration to elevate spiritual practice. Through rituals such as lighting lamps, burning incense, constructing altars, performing purification ceremonies (Zhaijiao), and other liturgies, the practitioner seeks absolution from the Northern Water Sovereign, the Celestial Lord of the Five Qi (Dongyin Shuodan Yujue Tianzun), and the thunder deities, praying for the eradication of karmic obstacles.

Specific petitions are made to the divine: to transfer the practitioner’s name from the black registers of transgressions to the jade tablets of virtuous deeds; to dispatch thunder generals to aid cultivation; to empower ritual invocations with wind and rain, capable of dispelling evil and dismantling profane shrines; and to strike fear into demonic forces. The practitioner holds faith that through proper cultivation, ultimate union with the Supreme One (Taiyi) can be attained.

The latter section mentions the Central Yellow Deity (a significant Daoist divinity) who oversees the assessment of practitioners’ merits and faults. After receiving sacred texts from a master, the disciple worries about potential ritual errors—such as incorrect mudra gestures (qiejue) or missteps in star-stepping (bugang)—or offenses like defiling sacred objects. Thus, the practitioner renews solemn vows, reaffirming the resolve to reform and renew.

This passage describes the prayer invocations and incantations used in Daoist Zhaijiao (purification rituals). Practitioners seek divine assistance through lighting lamps, burning incense, and constructing altars for ceremonial practice.

The text first petitions the Ten Great Taiyi Perfected Lords (high-ranking deities), including the Central Mystic Capital's Jade Dawn Primordial Qi Celestial Lord, beseeching heavenly grace and protection. The supplication asks these deities to absolve sins, record merits, and dispatch thunder department generals to descend upon the ritual platform. With divine approval, practitioners can summon thunder and rain within a single breath, instantly demolish unholy shrines, force demons into hiding, and bring benefit to all beings.

Following this comes the Guardian Spirit Incantation (protective mantra), depicting celestial beasts guarding the four directions: venomous creatures securing the heavenly gates, fierce steeds patrolling with swift strides, and toxic dragons baring fangs and claws. These celestial warriors examine immortal registers and apprehend malevolent spirits. The incantation emphasizes that any demon disobeying divine command will face severe punishment—either boiled by the Northern Dipper Lords or burned by Southern Mound's sacred flames. Golden Truth Qi will purge demonic miasmas, while flowing bell instruments capture wandering ghosts.

Finally, the practitioner declares their possession of celestial scriptures (sacred texts), affirming that through cultivation with jade-seal writings (divine characters), one can purify the turbid energies of the nine heavens. This restores clarity across the three realms of heaven, earth, and humanity, ultimately harmonizing with the natural Dao. The passage exemplifies the Daoist ritual practice of connecting celestial and human realms through incantations and visualization (meditative techniques).

This scripture describes the Daoist ritual of deity invocation performed by a master during religious ceremonies. The master first declares that any offense against the celestial beings will be known by Heaven, while praying for union with the Great Dao. The ceremony commences with twenty-four beats of the ritual drum serving as the formal signal.

The master summons both the internally cultivated deities (protective spirits like the Three-Five Merit Officials and Left-Right Officer Messengers) and thirty-six celestial functionaries including the Golden Boy and Jade Maiden messengers, along with the Duty Day Deity, instructing them to prepare for delivering messages to the celestial court. Local earth deities (Tudishen) and city gods (Chenghuang) are also invoked to assist in communication.

Declaring the performance of a covenant ceremony for devotees, the master petitions the Five Directional Thearchs (Wudi) and the Three Officials of Heaven-Earth-Water (Sanguan), praying that the righteous Qi from all directions may infuse his being, allowing the petitions to reach the supreme celestial deity—the Jade Emperor (Haotian Jade Emperor).

Thereupon, the master formally identifies himself by religious rank and leads all participating disciples in solemn supplication to Daoism's highest deities. The petition addresses: the Three Pure Ones (Yuanshi Tianzun, Taishang Daojun, Taishang Laojun), the Jade Emperor, the Great Emperor of Purple Tenuity (Ziwei Dadi), the Earth Queen (Houtu Huangdiqi), along with principal deities including the Five Directional Thearchs, stellar deities (Eleven Luminaries and Twenty-Eight Lunar Mansions), thunder department generals (Four Saints of the Northern Dipper), underworld deities (Fengdu Dadi), and sacred mountain deities (Five Marchmount True Lords)—encompassing the complete Daoist pantheon.

The master concludes by acknowledging the boundless nature of the Dao, expressing profound reverence. This passage fully manifests the sacred atmosphere of the "Deity Invitation" segment in Daoist zhaijiao rituals, embodying the core Daoist principle of "Heaven-Human resonance."

This scripture depicts the scene and invocations during a Daoist ceremony for summoning divine beings. Through ritual actions like incense burning and teeth knocking, priests sincerely pray for the descent of deities.

The text first describes the divine realm: the all-encompassing "True Palace" (zhenque, celestial abode) lies in profound stillness, where yin-yang and heaven-earth emerged from primordial chaos. The deities perceive all prayers, reaching across any distance. Priests transmit sincerity through incense smoke, carrying petitions throughout the three realms and ten directions; through teeth knocking they concentrate their spirit (shen) to commune with myriad sacred beings.

Next comes the scene of inviting the deities: the priests hope to witness the majestic arrival of gods riding cloud chariots with colorful ceremonial guards. Gazing skyward, their minds ascend to the azure heavens (biluo), kneeling reverently to welcome the descent of "Lofty Truths" (gaozhen, high-ranking deities).

The grand descent is then portrayed: the Nine Pure Heavenly Sovereigns (jiuqing shangdi, highest deities) arrive in jade palanquins, while the Ten Ultimate Lofty Truths (shiji gaozhen) descend in ceremonial formation. Like their gatherings in the Jade Capital (yujing, highest celestial realm), the deities arrange themselves according to their celestial ranks. Though the offerings are humble, the devotion is profound.

The ritual involves presenting incense, tea, and wine while reconfirming the priests' dharma ranks (fawei, spiritual hierarchy). The presiding priest leads disciples in reporting to the Three Pure Supreme Ones (sanqing shangsheng - Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun), the Ten Ultimate Heavenly Sovereigns, and all deities.

The scripture mentions how Daoist classics (jade scripts and golden codes) contain secrets of immortality, while celestial realms (azure capitals and crimson palaces) preserve mysterious scriptures. The Great Emperor of Shangqing (Lingbao Tianzun) transmits esoteric texts, while the Northern Polar Spirit Lord (beiji lingjun) reveals cloud-seal celestial writings. These sacred powers heal illnesses, exorcise demons, pacify people, assist rulers above, and benefit humanity below.

Finally, the priests express gratitude for living in prosperous times and encountering the true Dao, acknowledging their diligent yet imperfect practice, and thanking the deities for overlooking minor faults. As "dharma-successor disciples" (sifa dizi), they sincerely repent transgressions and pray for divine protection.

This passage describes the complete procedure of the Daoist transmission ritual (Chuandu, the formal initiation ceremony for Daoist priests), which includes oath-taking, petitions, recitations, secondary offerings, and other key stages.

First, the seeker arrives bearing ritual gifts and documents to formally request discipleship. During the ceremony, solemn vows are made before the Three Officials (Celestial Official, Earthly Official, and Water Official) and nine generations of ancestors. When the auspicious moment for transmission arrives—just as disciples did when pledging to their masters in ancient times—the initiate points toward the green mountains and flowing waters to swear sacred oaths. The yellow covenant document containing these vows is then ritually torn in two as a physical testament.

The disciple's sincere devotion makes refusal impossible for the master, who consequently selects an auspicious date to establish the ritual altar (Zhaijiao). The master transmits previously obtained sacred texts and esoteric knowledge to the new disciple, with all intentions recorded in the Qingci (celestial petition document) that is reverently presented to the high deities (Gaozhen).

Next comes the recitation of the Qingci. After its proclamation, petitions are submitted to the Three Heavenly Sovereigns (the supreme Jade Pure, Upper Pure, and Grand Pure deities) and four high divinities: "Heaven and Earth nurture all creation, while the Dao encompasses both righteousness and corruption. Like the four seasons operating without appointment, Wuwei (non-action) effortlessly sustains all beings." The disciple expresses gratitude for parental care and Heaven-Earth's protective virtue, acknowledging that while no merit for saving the world has yet been earned, the commitment to Daoist practice is resolute. The master, having examined the disciple's conduct, speech, and physiognomy to confirm compliance with monastic precepts, dares to establish the ritual altar according to immortal traditions, enabling the disciple to receive the spiritual lineage.

The ceremony proceeds with the secondary offering (Yaxian), presenting further petitions to the Great Emperor of the North Star, perfected immortals of the Dharma lineage, the Three Caverns' numinous officials, and all sacred beings of the Exorcism Bureau. Though the disciple's innate qualities may resemble the useless catalpa wood (as Zhuangzi described), such sincere devotion deserves divine protection—may Dao-Qi (primordial energy) and true spiritual currents perpetually accompany the initiate, with numinous officers guarding the cultivation path. Henceforth when healing the sick or exorcising evil, may every action flow effortlessly and every prayer receive response.

This scripture describes the Daoist priest's invocation ritual and prayer content when performing the "Demon-Slaying" ceremony. The priest first declares his original intention to save all beings, petitioning the Dharma Lord of the Celestial Capital (a Daoist guardian deity) to authorize the execution of the Orthodox Unity (Zhengyi) demon-slaying method.

The priest confesses his own imperfections but affirms his disciples' karmic connection with the Daoist teachings, beseeching the protection of countless celestial soldiers and divine generals. These divine warriors can respond instantly when summoned, exterminating evil spirits and subduing demonic creatures, offering support in both public and private matters. With a single breath, they can awe ghosts and deities; when they act, heavenly troops rush to serve. Such spiritual power can bring stability to the state above and safeguard the people below—praying for rain to end droughts, dispelling floods, commanding wind, clouds, thunder, and rain, subduing fierce beasts and venomous creatures, and even granting blessings to the smallest living beings.

Next, the priest meticulously invokes numerous deities from within his body and the celestial realms: including the Five Body True Officials, the Great Emperor of the Subtle and Primordial Void, the Seven Primordial True Officials, and other divine ranks, along with thirty-two celestial soldiers and generals, flying immortal emissaries, and more. Each of these deities has specific responsibilities—for instance, the Brain-Nourishing Lord sustains the spirit (Shen), the Soul-Returning Lord governs the vital life force, and the Five Directional Heavenly Lords (Green, Red, White, Black, and Yellow) correspond to the movements of the Five Phases (Wood, Fire, Metal, Water, and Earth).

Finally, the priest expresses his grand aspiration: that his accumulated virtuous deeds may be recorded, his transgressions pardoned, and that he may one day ascend to the ranks of the immortals (the Jade Capital and Purple Mansion being celestial paradises), eternally bathed in the grace of the Dao (Dao). This passage illustrates the characteristic Daoist practice of "internal cultivation and external ritual"—emphasizing both inner refinement and the summoning of divine forces to aid in worldly salvation.

This scripture passage depicts a Daoist ritual master summoning celestial guardians during a religious ceremony. The "Purple Palace Jade Terrace" mentioned refers to heavenly abodes, while titles like "Merit Official for Delivering the World and Leading Immortals" designate various Daoist deities, each accompanied by nine hundred million celestial troops. These divine emissaries wear cyan robes embroidered with five colors, fasten talismanic registers (Fulu) patterned with lilies at their waists, carry hundred-fold refined golden bronze swords, don spirit-connecting jeweled crowns, and hold jade tablets as they stand in orderly formation around the ritual master.

Some bear ceremonial canopies with triple-hair golden covers, others hold banners to lead the procession, while those at the rear grasp ritual staffs for protection. Guardian deities like the Great Yang Tiger Spirit and Shaking Yin Beam Spirit stand to the left and right respectively, with divine soldiers such as Wolf Officials and Tiger Warriors each performing their duties. Incense-bearing dragon-tiger envoys and celestial warriors number in the billions, all arrayed solemnly to protect the ritual space. These divine beings safeguard the altar area and welcome the descent of immortal presences.

The ritual master humbly declares his fortune in receiving teachings from an enlightened master, having been transmitted the methods of the Northern Pole Numinous Lord and the profound scriptures of Southern Chang's Numinous Treasure (Lingbao), with protection from the Ten Directions' Great Unity deities and Eight Heaven Warriors. He modestly identifies as an ordinary person, blessed by the Dao's grace to rescue the distressed through altar rituals when performing ceremonies. Now that sincere requests have been made, it is proper to commence the ritual platform and proclaim the teachings. Finally, he petitions the internal merit officials within his body to convey these supplications to the celestial courts, after which all deities shall return to their respective palaces upon the ritual's conclusion. This passage comprehensively presents key ceremonial stages of a Daoist ritual: deity summoning, altar protection, and celestial petition.

The master guides the disciple to turn left toward the ritual altar table. The disciple bows again, then advances on their knees to prepare for taking the vow. Kneeling before the master’s table, the disciple receives the transmission of precepts:

The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the highest Daoist deity) once instructed Lord Lao (Taishang Laojun, a key Daoist divinity) that any devoted follower with virtuous intent, who vows to pursue the supreme natural Dao (the Way) and enters the Daoist path with single-minded cultivation, must first receive the Ten Precepts and the inscribed iron tally (a credential for Daoist initiation). Only then may they become a true disciple of cultivation, registered among the immortals. Those who practice with courageous diligence, accumulating merit equal to heaven’s height, will soar through celestial realms, commanding the chariots of divine immortals. In the mortal world, they will transcend afflictions and suffering, their bodies radiating light, their hearts pure and upright. They will summon divine generals and subdue malevolent forces. Through continuous accumulation of virtue, they will ascend to immortality.

If one’s virtue (De) grows steadily, unwavering in perseverance, practicing generosity, relieving suffering, aiding the poor, embodying compassion, enduring hardship, maintaining dietary precepts (Zhai), and revering the Dao—cultivating diligently morning and night—they will transcend the Three Realms (desire, form, and formlessness) and become a perfected being of Highest Clarity (Shangqing Zhenren).

Next, the master leads the disciple in reciting the precept verses and proclaims the Ten Precepts:

1. Do not kill living beings or make sacrificial offerings to demons and heretical paths.

2. Do not steal or harm others’ property.

3. Do not lust after beauty or engage in licentious acts.

4. Do not indulge in excessive drinking or gluttony.

5. Do not lie or use deceitful speech, creating karmic offenses with words.

6. Do not exploit the common people out of arrogance or high status.

7. Do not disrespect teachers, oppose the true path, or offend sages and worthies.

8. Do not harbor anger or resentment, recklessly discuss secret scriptures, or practice arts for selfish gain while deceiving the heart.

9. Do not disobey the master’s instructions or transmit Daoist methods to unworthy individuals.

10. Do not deceive in public or private matters, violating heaven’s will and the precepts of the true path.

The master concludes with this instruction: After receiving these Ten Precepts, the inscribed iron tally, and the sacred texts of orthodox methods, you must uphold them wholeheartedly without forgetfulness. Maintain a mind of compassion and impartiality, embodying integrity and gentleness. When witnessing people suffering from calamities or misfortunes, extend aid without distinction—whether rich or poor, noble or humble, human or creature, insect or fish—treat all equally. Better to die upholding goodness than to live through wickedness. Persevere in cultivation without regression, and you will accomplish the Dao’s work.

This scripture describes the complete ritual process of a Daoist ordination ceremony (fahui), which consists of several key components:

The text first explains how practitioners participating in this ceremony can achieve liberation from five types of suffering, avoid rebirth in the three evil paths (hell, hungry ghosts, and animals), and receive protection from celestial deities while gaining reverence from myriad spirits. Earthbound deities will serve as guardians, beings from the Three Realms (Desire Realm, Form Realm, and Formless Realm) will come to welcome them, enabling seven generations of ancestors to ascend to heaven while the practitioner themselves transcends worldly existence.

The scripture then details the ordination procedure: The master priest (fashi) descends from the ritual platform to recite the talismanic documents (fuquan). After performing the incense purification ritual three times, the master confers upon the disciple the ritual manuals (face), imperial decrees (gaowen), and official documents (diewen). The disciple kneels to receive these documents, wearing them on the left side of the body before rising after performing the double bow ceremony.

The oath-taking ritual follows, where master and disciple jointly hold a brush to swear: "Above, we shall not betray heaven (lest the sun and moon lose their light); at center, we shall not betray our hearts (lest we suffer punishment by wind-blades); below, we shall not betray earth (lest plants cease to grow)." After signing the pledge, they jointly write the character "合" (union) on the covenant document before dividing the talismanic contract.

Master and disciple then cross hands while reciting the declaration, emphasizing devout practice, reverence for the Three Treasures (Dao, scriptures, and master), strict adherence to precepts, and cherishing sacred texts. Violating these vows would bring celestial punishment and divine retribution. The ritual concludes with the phrase "in true union with the covenant" (yu zhen hetong).

The ceremony culminates with the conferment of spiritual troops: The master summons numerous divine generals and celestial soldiers, including the Three-Five Merit Officials (sangong gongcao), the Six Ding and Six Jia spirits (liuding liujia), and one hundred twenty thunder department (leibu) generals, transferring these protector deities to the disciple for personal guardianship. These divine generals ensure the disciple's health and longevity, guarantee the fulfillment of all petitions, and empower the elimination of all malevolent forces.

Note: The term "Three-Five" refers to the Three Terraces star deities and Five Emperors; "Six Ding and Six Jia" are important Daoist guardian spirits; the "Thunder Department" constitutes the celestial bureaucracy governing thunder. The entire ceremony embodies the Daoist tradition of "covenant authority and register transmission" (mengwei shoulu), where sacred contracts grant practitioners divine protection and spiritual power.

This scripture documents the complete procedure of a Daoist Farewell-to-the-Immortals ritual. The officiating priest begins by acknowledging his understanding of the Dao's all-encompassing nature that embraces heaven, earth, and all creation. Though profoundly mysterious and difficult to fathom, the disciples (referring to practitioners participating in the ritual) have prepared the Threefold Offerings (wine, fruits, incense, etc.) with sincere devotion, conducting the ceremony reverently according to the transmitted liturgy (Keyi, the prescribed ritual sequence).

The disciples kneel respectfully before the jade-adorned altar (Yaoxi), presenting plain white petitions (Sujian) inscribed with heartfelt devotion, gazing upward at the deities with awe. The Threefold Offerings are completed with earnest prayers that need not be repeated. As the ritual lamps dim, the jade chime (Yuqing, a ritual instrument) falls silent, the coiled incense (Xiangzhuan) burns out, and the golden scripture (Jinke) is fully recited, the ceremony draws to its conclusion.

The priest now respectfully escorts the deities back to their celestial realms: the phoenix chariots and simurgh carriages (divine vehicles) return to the clear heavens, while dragon-drawn carriages and noble steeds retreat to immortal abodes. The true immortals of the water realm (aquatic deities) withdraw to their grotto palaces, and the sovereigns of both yin and yang realms return to their respective sacred shrines. Final prayers entreat the deities' continued grace, beseeching blessings for practitioners to attain the Dao and achieve perfection. Gazing at the cloud-wrapped heavens, the priest watches the jade carriage (divine vehicle) ascend, bidding farewell to the departing immortals with lingering reverence.

The ceremony concludes with the "Hymn of Farewell" and the "Returning the Brazier" ritual (closing the incense burner), followed by the burning of memorial documents (Liaowen), thereby completing the entire Farewell-to-the-Immortals liturgy. This passage originates from Volume 141 of the Daoist Canon compilation Daofa Huiyuan, preserving the complete sequence and invocations of this traditional Daoist deity-sending ceremony.