《道法會元》Vol. 177

This scripture records the esoteric teachings of the Daoist Elemental Radiance Court, primarily expounding on cosmogony and the divine hierarchy. It begins by depicting the primordial state of the universe: undifferentiated primal elements (fundamental energies) coalesce at the center, giving birth to all things through the union of Yin and Yang (male-female polarity), while numinous emptiness encircles the pre-celestial True Qi (Xiantian Zhenqi). The Three Pure Ones (Sanqing) - the supreme triad of Jade Pure, Upper Pure, and Grand Pure deities - manifest through differentiation, forming the phenomenal world.

The text mentions how the "Mother Qi" (Xiantian maternal primordial energy) permeates the void, while the "Central Origin Sovereign" governs the cycles of life and death. The progenitor of all things is called the "Three Primordials" (blue, red, and white colored energies), whose ruler is the "Great Lord of Elemental Radiance," the chief deity of this celestial court. Flanking him are two assisting deities - "Clarity on the Left" and "Vastness on the Right" - representing the powers of lucidity and expansive illumination respectively, collectively maintaining cosmic order.

A special revelation notes that after Celestial Master Zhang Daoling's ascension, the Great Lord of Elemental Radiance descended with divine edicts from the "Hall of Luminous Transformation" beyond the Three Heavens, bestowing upon humanity the "One Seal and Two Talismans" (a ritual seal and two spiritual talismans) to safeguard the pristine Dao-nature scattered through the separation of the Three Primordials. The "Dissolving Knots Talisman" requires specific mudras (left hand forming the jade seal gesture) and incantations, with practitioners needing purified body and mind who recite the "Primordial Numinous Book" for a thousand days. The ritual must be performed facing east on one's birthdate to harmonize internal and external realms, facilitating communion with the divine.

This passage unveils core Daoist concepts regarding cosmogenesis, the pantheon system, and cultivation methods, emphasizing the return to pre-celestial Dao-nature through talismanic practices (Fulu) and deity visualization techniques.

This scripture documents a complete Daoist practice of talismanic cultivation, comprising three key components: the Jade Emperor Mudra, talisman application, and Thunder Method cultivation.

Practitioners must face east daily to inscribe sixty vermilion talismans (丹篆) on plain paper using cinnabar. The method involves holding the talisman in the right hand while forming the Jade Emperor Mudra (玉帝诀) with the left—a specific hand gesture—while silently reciting incantations to summon Shangqing (上清) realm deities like the "Divine Tianjin Jade Nectar Primordial Truth" (神靈天津玉液元眞). These invocations petition for "the eradication of thousands of impurities and malevolent forces" (千千去穢兇惡不存), beseeching demon kings to protect life by severing evil influences. Each chant concludes with the phrase "Urgently, urgently, by the decree of the Three Pure Ones' supreme realm" (急急如三清上境律令), signifying action under the Sanqing (三清) celestial mandate.

The practitioner then taps their teeth three times, quietly awaits the generation of saliva in the mouth, and places the talisman on the Shenting acupoint (神廷穴) atop the tongue. Inhaling azure Qi (青色炁)—primordial energy—through the nose, they blend it with the oral fluids before swallowing. After another three tooth-taps, they silently recite mantras like "Divine water nourishes the White Tiger" (神水養白虎), referring to the Daoist practice of using internal fluids to nourish the lungs (symbolized as the White Tiger in internal alchemy). The daily session concludes with ten recitations of the "Ling Shu" (《灵书》) scripture in a quiet chamber.

The text notes two crucial acupoints: "Xuan Ying beneath the tongue" (舌下曰玄膺) and "Shen Ting above the tongue" (舌上曰神廷). Talismans should measure half a square inch, sealed with wax into pellets for ingestion. One pellet is swallowed daily in cyclical repetition.

The latter section details Thunder Method (雷法) cultivation: upon hearing the first thunderclap, face east to visualize the Primordial Heavenly Lord (元始天尊) channeling thunder Qi (雷炁), then swallow it with purified water. After three years of wearing these talismans, lay practitioners must establish an altar at dawn during the Tianzhong Festival (天中节, Dragon Boat Festival). The altar faces northeast, furnished with seasonal fruits, ceremonial "dark wine" (玄酒), five-colored silks, and five aromatic spices as offerings. Yellow silk talismans—measuring 4.5 inches—are prepared, inscribed with cinnabar Square Emblem (方象符) and Circular Vision (圆景符) designs.

Finally, practitioners silently recite the "Wood Youth Incantation" (《木郎咒》) one hundred times. At high noon, both talismans are cast into northeastern water sources before returning to meditate on the four directional deities in stillness. This summons numinous manifestations and opens profound mystical states. The incantation describes cosmic energy dynamics—phrases like "Qian Heaven's flowing radiance" (乾天流輝) depict celestial luminosity, while "Kan-Li's mystic communion" (坎離玄通) signifies the alchemical union of water (Kan) and fire (Li).

This passage details the Daoist ritual methods and precautions for summoning dragons to pray for rain.

The opening verses such as "Mu Lang Taiyi" are invocations praising divine titles. The scripture states that typically one must cultivate for three years before making offerings to the deities of the four directions, requiring the recitation of spiritual texts ten thousand times. However, if practitioners can devoutly recite the sacred texts ten thousand times within six months to a year, they need not wait the full three years and may conduct the ritual during the appropriate festival. This accommodation is made because forcing rapid progress might disturb one's Shen (spirit), hence the standard thousand-day cultivation period ensures gradual advancement.

The "mystic wine" used in rituals refers to pure water, while "directional colors" means laying out silk fabrics in the five directional hues. The "five incenses" include green wood incense (called "five-node green incense" by immortals). If no water source is available, one may cast Fulu (talismans) into a northeast well, but only in locations with clean water. Talisman casting must avoid yang-energy peak hours and be conducted privately without outsiders' knowledge.

The dragon-summoning talisman preparation method: Use an iron plate measuring one chi five cun long, five cun wide, and five fen thick, inscribed with cinnabar sigils. While drawing the talisman, form the Jade Emperor mudra (a hand seal), recite the Primordial Spiritual Texts, and channel the Three Lights' (sun, moon, stars) energy into the talisman. The back should bear the prefecture/county name, date, and the officiating priest's title and name. When casting, maintain the Jade Emperor mudra, hold the Cinnabar Heaven seal in the right hand, pace the Seven Stars Gangbu (a ritual footwork pattern), and recite the dragon-summoning incantation a hundred times toward water to summon clouds and rain.

The incantation petitions for black clouds to gather, the Great Unity deity's descent, and jade auroras to manifest, concluding with "Urgently as the Supreme Lord commands." When pacing the Seven Stars Gangbu, begin from Kuixing and complete the sequence before retracing steps in reverse. Maintain pure mental focus throughout—missteps are forbidden. For instance, those with yang-bright destiny cannot step on central Kuixing; like Yang Siming (born in Gengyin year) who must avoid the third step during Gangbu, instead bringing feet together at Yijing position while forming the destiny mudra with the left hand. Later practitioners misunderstanding these rules and casually teaching "avoid the third step" commit serious errors.

This passage meticulously records the complete rain-summoning liturgy in Daoist practice, including temporal requirements, ritual implements, Gangbu footwork, and incantation texts, emphasizing strict adherence to established protocols without arbitrary modifications.

This scripture primarily explains how to harness the celestial energies of heaven and earth (the radiance of the Three Lights) by observing the movements of the sun, moon, and stars, along with related cultivation methods and rain-summoning rituals.

Methods for Obtaining Solar and Lunar Qi:

The sun moves one degree each day (calculated by the twelve earthly branches), while the moon shifts two lunar mansions every five days. By precisely calculating their positions, one can determine the optimal timing. For instance, when the moon is between the Xu and Wei constellations (in the direction of Aquarius), one should face north to absorb its energy. When the sun reaches the Liu constellation, one should face south toward the Leo constellation to gather its essence. However, it is crucial to remember that celestial bodies never cease their motion—like riding a chariot or boat that moves constantly—while the earth’s orientation remains unchanged.

Obtaining the Qi of the Tian Gang Star:

When the He Kui star is in the Xu position, the Tian Gang star will invariably be in the Chen position. The exact timing and direction for absorbing its energy must be calculated based on the moon’s position. Yet, the text warns that just as one cannot directly draw fire from a candle, the energies of the sun, moon, and stars cannot be obtained through crude or simplistic methods.

The scripture mentions two essential incantations:

• The Yuyi Spell (sixteen characters) enables profound illumination.
• The Jielin Spell (twenty-four characters) summons the essence of jade.

Both spells are recorded in the upper scriptures and must not be carelessly disclosed. Additionally, there is a method involving the rotation of the four directions and reciting the seven-character Kui Miao incantation to invoke the radiance of the Northern Dipper—much like how an ancient fire-striking tool (fang sui) could draw forth fire and water. Those who master these techniques will naturally attain luminosity during cultivation, eliminating the need for laborious calculations or forced visualization.

Rain-Summoning Ritual:

A single-tier altar must be erected in the direction of the Year Star (e.g., the Gui position). At the four cardinal directions—Qian (NW), Kun (SW), Gen (NE), and Xun (SE)—depictions of corresponding deities should be drawn. Before each deity’s image, place a jar of pure water and inscribe four new bricks with the following talismans:

• "Thunder Light Fire Script" (雷光火文) — cast into the Qian (NW) jar
• "Kan Initiation" (坎肇) — cast into the Gen (NE) jar
• "Golden Radiance" (金华) — cast into the Kun (SW) jar
• "Thunder Light" (雷光) — cast into the Xun (SE) jar

This ritual, rooted in folk traditions, serves to invoke rain through precise celestial alignment and symbolic offerings.

This passage details the specific procedures and talismanic protocols for a Daoist rain-prayer ritual. Preparations require the same sincere devotion as regular ceremonies to ensure the supplications reach celestial awareness.

The ritual unfolds in three phases: At early night, memorials are burned to inform the deities of the drought conditions. By midnight, the presiding master practitioner enters the altar center alone, facing north in silent prayer. After prostrations, they sit upright and silently recite the rain-invocation mantra eighty-one times, visualizing azure dragons manifesting above their crown while clouds gather around. Following further obeisances, they withdraw from the altar—the entire rain-prayer cycle spans three days.

The rain-summoning incantation invokes oceanic deities (Cangbo the Azure Earl, Humu the Tiger Mother) and Five Phases energies (Metal, Fire, Wood, Earth), beseeching the assembly of wind, rain, thunder and lightning to stir the Celestial Worthy of Jade Clarity (Yuqing) realm, compelling true dragons to manifest rainfall. The closing formula "Urgently enacted according to the Primordial Sovereign's decree" represents standard Daoist talismanic notation for immediate efficacy.

Regarding altar configuration: The sacred space should resemble the Chinese character "癸" with open corners, echoing the Shangqing (Highest Clarity) tradition's Nine Yang Altar design. Existing temple altars may be used without reconstruction. The three-day cycle requires dawn and dusk ceremonies, each concluding with a zhaijiao purification rite and casting of dragon-summoning talismans.

Practitioners enter the altar from the Xun position (southeast) proceeding to Qian (northwest), following protocols for celestial audience. Four directional deities adorn the corners:

• Xujing Taihua Shen standing on a golden ao-turtle
• Dongyang Youling Shen assisted by a spotted qiu-dragon
• Yulei Haobo Shen astride a spirit turtle
• Huoguang Liujing Shen accompanied by flood dragons

All deities wear five-petaled cloud crowns, vermilion brocade robes, and mysterious-essence jade pendants, their countenances crystalline like frost-kettles. Five-colored whisks lightly sweep their effigies to activate numinous radiance.

The final section explains shen-outbound cultivation (soul projection techniques): Practitioners first refine qi (vital energy) through meditation until breath stabilizes in upright seated posture facing the current auspicious direction. Breath-counting follows bead-tallying method—four pulse beats constitute one respiration cycle for gradual training. Beginners guide qi flow: when breath quickens, intention leads it from nose-tip to third eye, then to the Baihui crown point. Cultivation maintains naturalness without strain. Talismanic application requires synchronization with Three Luminaries (sun-moon-stars) manifestations when worn.

This scripture outlines a complete Daoist Neidan (internal alchemy) method for visualizing and communing with deities, divided into two distinct cultivation phases:

The first stage focuses on breath cultivation: Practitioners must guide their intention along a specific pathway—moving from the brow point to the tip of the nose for nine cycles—coordinated with precise breathing counts (three inhalations through the nose, four at the brow, two at the fontanel). Each session requires eighty-one complete cycles, maintained consistently for forty-nine days. Subsequently, one increases the practice by eighty-one breaths daily until achieving stable respiration throughout day and night. This foundational discipline may demand three to five days, or even a hundred days of continuous practice to fully master the state of "single-breath stillness."

The second stage involves deity visualization and spirit projection: After establishing the foundational skills, one begins visualizing protective deities. With closed eyes, the practitioner visualizes the Four Directional Guardians—Azure Dragon (Mengzhang) to the left, White Tiger (Jianbing) to the right, Vermilion Phoenix (Lingguang) in front, and Dark Warrior (Zhiming) behind—supplemented by lions and white cranes near the elbows. Further visualization includes summoning celestial bodies (sun, moon, stars) and divine generals like Heavenly Warriors (Tianding lishi) and elite guards (langli huben) emerging from different body parts to form an impenetrable protective formation.

The final visualization concerns the ritual submission of memorials: One imagines riding a crimson-feathered chariot, escorted by celestial messengers (gongcao), ascending northwest while bearing the memorial. The journey passes through the Six Heavens of Desire, Eighteen Heavens of Form, and Four Formless Heavens before reaching the Four Heavens of Seed People. A crucial instruction emphasizes maintaining unwavering focus when traversing celestial realms—regardless of wondrous or terrifying visions—by steadfastly following the five-colored Yellow Path straight to the Heavenly Gate. The entire process demands single-minded concentration, undisturbed by external phenomena.

This passage primarily explains the specific operational methods of using talismans (fulu) and Thunder Rites (Leifa) in Daoism, along with the functions of related deities. Let me break it down section by section:

Regarding talisman usage, specific hand gestures must coordinate with incantations. For instance, when drawing the "Spiritual Essence Stabilization Talisman," one must first recite the Three Lights Incantation, followed by the True Warrior (Zhenwu) Incantation to channel the Northern True Qi (primordial energy) into the talisman. When using the "Outer Chamber Seal of the Primordial Youth Mansion," all five authentic talismans require the Supreme Bright Hall Hand Seal technique: the left hand forms a specific mudra with the middle finger pressing the transverse palm crease while the thumb coordinates with the second, fourth, and fifth fingers.

The text mentions four principal deities in the Thunder Rite system: Celestial Thunder Lord Xuijing Taihua (governing celestial phenomena), Fire Thunder Lord Dongyang Youling (governing flames), Wind Thunder Lord Yulei Haobo (governing clouds and winds), and Water Thunder Lord Huoguang Liujing (governing rainfall). These four deities collectively operate the Qi of Heaven and Earth, capable of exorcising evil and harmonizing Yin-Yang. Although different spatiotemporal contexts may refer to "Five Thunders" with varying classifications, they fundamentally represent the same divine thunder power.

In practical application, rain-seeking and sunshine-praying ceremonies follow similar procedures, but snow invocations must be conducted during the Chen (7-9am), Wu (11am-1pm), and Shen (3-5pm) time periods. The silent meditation incantation goes: "Golden Essence Supreme Ultimate, Jade Radiance Scattering Light, Driving Thunder Moving Legions, Wind-Fire Misty Fusion. Vast Master Fire Master, Descend Snow from Great Void, Supreme Clarity Supreme Ultimate, Highest Truth Enforce Command." This chant aims to summon the energies of golden essence and jade radiance, mobilizing the coordinated operation of wind, thunder, water, and fire.

It's crucial to note that such profound ritual methods can only be effectively performed by genuinely realized practitioners—ordinary people cannot achieve results. The ceremonies emphasize "accumulating virtuous merit to resonate with Heaven," meaning only through cultivating virtue can one truly commune with cosmic forces.

This scripture details the specific procedures for performing Daoist rituals to pray for clear skies. When beseeching fair weather, one must enter the purification chamber (Jing) during three designated time periods: the Mao hour (5-7 AM), Si hour (9-11 AM), and Wei hour (1-3 PM) to recite incantations. The chant essentially invokes golden sunlight to disperse dark clouds, calls upon the auspicious blessings of the Ziwei Star (an important Daoist stellar deity), and petitions for the cessation of continuous rain. The incantation further commands the Rain Deity and Thunder God to withdraw, allowing the sun's Yang Qi to regain its vigor.

The text records two distinct chants—one for praying for snow and another for clear skies—both to be silently recited eighty-one times. During the ritual, specific hand mudras (Nianjue) must be employed: beginning at the Xu position (base of the little finger), one sequentially presses the acupoints corresponding to the constellations Kui, Wei, Xu, Xing, Bi, Yu, and Piao while simultaneously channeling Gang Qi (a special energy cultivated in Daoist practice). Particular emphasis is placed on the Jade Emperor Mudra (a hand seal technique): the middle segment of the left middle finger is pressed while simultaneously inscribing the Dispersing Knots Talisman (Sanjie Fu) and the Dragon Summoning Talisman (Zhaolong Fu).

During the ritual, the left thumb must trace lines across specific palm positions (Qian, Xun, Kun, and Gen) to complete the ceremonial step known as "Rotating the Four Dimensions to Block Ghostly Paths." Simultaneously, the practitioner silently recites the names of the Seven Stars (Big Dipper), inhales Gang Qi through the nose, and directs it through the hand mudras.

The latter portion of the scripture describes the hierarchical system of water-controlling deities: the Spring Palace houses 12,000 hidden deities recorded in the scriptures who govern water domains, along with 30,000 Flying Dragon Officials from the Dipper Department (a major Daoist pantheon), 200,000 Penglai Water Envoys, and Thunder Battalion Soldiers. According to regulations, each ritual performance entitles the practitioner to assistance from 100 divine soldiers of the Dipper Department and 200 from the Penglai Thunder Battalion. These celestial forces aid in summoning clouds, controlling winds, managing aquatic creatures, and mediating between the Yin and Yang realms. Officially ordained Daoist priests (those who have received formal registration) may command corresponding numbers of divine soldiers from these departments as prescribed by protocol.

This scripture primarily discusses the use and transmission of ritual seals (Daoist implements) in Daoism. It first mentions preparing offerings on specific festivals to venerate deities such as Xiexian (thunder generals), Fuguang Lüling (thunder messengers), and Jinjing (elemental spirits of the Five Phases).

A key focus is the "Purple Radiance Crimson Heaven Seal" (Ziguang Dantian Yin), a ritual seal used by thunder officials governing rainfall. The seal bears esoteric talismanic scripts capable of summoning dragon deities and subduing demonic forces. For common practitioners, peach wood may substitute precious metals or jade in crafting the seal, which should measure approximately 2.5 inches and be engraved on Bing-Ding days (auspicious fire-element dates). Activation requires reciting specific incantations like "Peach Guest Solar Radiance, Willow Star Essence" while channeling Gangqi (cultivated energy) into the seal.

The text notes variations of this seal, such as the "Thunderlight Fire Script Seal" (Leiguang Huowen Yin), alongside similar implements like the "Eastern Peak Great Unity Seal" (Dongyue Taiyi Yin) and "Penglai Purple Radiance Lady Seal" (Penglai Ziguang Furen Yin), but emphasizes exclusive focus on the "Purple Radiance Crimson Heaven Seal" here.

It then traces the origins of Fulu (talismanic registers) to the "Three Primes and Eight Convergences" (Sanyuan Bahui)—primordial cosmic energies—condensing into "Soaring Mystical Ancestral Qi" (Feixuan Zuqi) that formed cloud-script characters. Contemporary talismanic diagrams, such as the Three Pure Spirit Sections and Seven Pearl Embryos, derive from ancient transcendents like the Supreme Authentic Sovereign (Huangren Taizhen), who modeled them after celestial and terrestrial patterns. These talismans serve diverse purposes, from stabilizing cosmic order to summoning numinous beings, yet their efficacy today often falters due to transmission errors—miswritten strokes akin to distorting the character for "earth" (地) into "soil" (土) plus "ten" (十). The text concludes by urging meticulous instruction to disciples to preserve authentic lineages and prevent corruptions.

This scripture discusses the strict regulations for transmitting Daoist teachings and conferring ritual ranks (bestowing religious offices), along with criticisms of prevalent misconduct.

It first emphasizes that candidates for transmission must possess minds as pure as still water and empty space, with genuine spiritual understanding. The conferral ceremony requires an oath-taking ritual: a golden ring is broken in half and talismanic contracts are torn apart, with each party keeping one half as proof of authenticity. If teachings are recklessly given to unqualified individuals, it not only fails to connect with divine forces but also risks revealing celestial secrets. Such transgressions are recorded by the Three Officials (heavenly, earthly, and water deities) and punished by mysterious spiritual powers (Xuanling).

The text criticizes contemporary practitioners who disregard ancient protocols, casually transmitting teachings after accepting monetary gifts. What they teach amounts to petty magical techniques bordering on shamanistic heresy, even audaciously allowing disciples to falsely claim celestial titles like "North Pole Judge" or "Golden Tower Minister." Such behavior constitutes the gravest sacrilege—as absurd as trying to bribe heaven with paper money and oil cakes while recklessly bestowing celestial offices. Unfortunately, this malpractice has become so widespread that genuine practitioners pursuing pure cultivation are denied authentic transmission, while those with wealth and influence easily obtain improper ranks, completely distorting the original intent of the ancestral masters' regulations.

The scripture then outlines the proper hierarchical system for Daoist offices:

• Beginners receive provisional ranks marked with the character "acting" (quan), requiring merit completion for full status
• Positions from "Left Wing Administrator of the Youthful Beginning Bureau" to "Outer Recorder of the Cinnabar Platform" belong to earthly immortal officials—only through genuine cultivation can one ascend to celestial offices
• Promotion requires accumulated merit: 5 virtuous deeds for junior ranks, 20 for intermediate, 30 for senior, and 70 complete virtuous deeds for the highest rank of "Heavenly Master Successor of Universal Transformation and Expansive Teaching"
• Major rituals must be reported to deities throughout the three realms and ancestral masters of previous generations

Throughout, the text stresses gradual cultivation, insisting that rank advancement must correspond to actual spiritual achievement. It sternly condemns those who profane the sacred by selling religious offices for profit.

This scripture elucidates several important Daoist ritual ceremonies and incantations. When reporting to the Jade Emperor and the Exorcism Bureau (a Daoist institution specializing in dispelling evil influences), one must first take an oath before the Three Officials of Heaven, Earth, and Water (the Daoist triad governing celestial, terrestrial, and aquatic realms). This involves abstaining from worldly desires, with the highest form of oath-taking being the blood pact (an ancient ritual of drinking or smearing blood on the lips), after which the transmission can be received.

When offering sacrifices to the Monthly and Daily Timekeeping Deities (deities overseeing specific months, days, and hours), conventional methods need not be followed, as these deities belong to the jurisdiction of the Yin Officials (underworld functionaries) and differ from the system of Celestial Immortal Officials. To perform this ritual, one must choose significant dates such as Gengshen or Jiazi days, or solar terms like the Spring Equinox, Summer Solstice, Autumn Equinox, and Winter Solstice. Offerings of vegetarian food, flowers, fruits, tea, and wine should be prepared in a quiet, undisturbed place spread with clean straw. Twelve sets of offerings are required, accompanied by incense burning and prayers, declaring one's adherence to the duties of the Five Elemental Bureaus (Daoist administrative offices of the Five Phases) and requesting the deities to facilitate communication between the upper and lower realms. After the prayers, the offerings are cast into flowing water, with each deity's offering sealed with the Five Bureaus' stamps. The ritual also involves burning the officiant's official documents and gold spirit money.

The method for sacrificing to the Dan Yuan (the core of internal alchemy cultivation) Perfected Being should be performed in a purified chamber during one's birth year. Prepare vegetarian food, fragrant flowers, tea, and wine—all personal favorites—divided into four portions. The practitioner sits in the host position, visualizing three officiants participating together. The incantation "Dan Yuan guards the spirit, inner and outer both true; left and right, three sevens, aiding my celestial completion" is recited, followed by burning gold spirit money and paper horses (ritual paper effigies of horses). One should constantly visualize these offerings positioned to their left and right.

For sacrifices to the Three Officials' Immortal Assembly, an auspicious day must be chosen—either during the equinoxes (Spring and Autumn) or solstices (Summer and Winter), or on Jiazi or Gengshen days. Before sunrise, prepare pure offerings of tea, fruits, fragrant flowers, and wine. A formal petition (a Daoist ritual document) should detail the exact year, month, day, and hour, following the prescribed liturgy (Daoist ceremonial regulations).

When sacrificing to the Five Bureaus' Seal Immortal Assembly, ancient methods must be observed: offerings of flowers, fruits, tea, and wine should be divided into five portions using large vessels. These rituals exemplify the Daoist emphasis on precise timing, purity of offerings, and the power of incantations and prayers.

This scripture outlines the regulations for using ritual seals and tokens during Daoist ordination (transmission of Daoist methods). The content is divided into two main sections:

The first section discusses precautions for transmitting the teachings: If time constraints prevent holding large-scale zhaijiao (purification rituals), at minimum one must offer clean flowers and water as tribute. According to the prohibitions in the Shangqing (Highest Clarity) scriptures, these secret methods are normally transmitted only once every forty thousand years, though for those with exceptional spiritual affinity this interval may be shortened to four thousand four hundred or forty-four years. Transmitting these teachings to unworthy recipients risks the calamity of revealing celestial secrets—caution brings blessings while leakage invites misfortune.

The second section details the specific ritual tokens required for transmitting the teachings of the Five Divine Ministries (Tianpeng, Tianyou, Yisheng, Zhenwu, and Zhengyi):

1. Transmission of the Tianpeng Yuanying Ministry requires golden fish and jade geese as offerings, though if resources are limited, plain red silk measuring either fifteen zhang or one zhang five chi may substitute

2. Transmission of the Tianyou Yuanjing Ministry requires jade fish and golden rings, with plain yellow and red silk measuring nine zhang or nine chi as alternatives

3. Transmission of the Yisheng Yuanzhao Ministry demands thirty zhang of cloud-pattern brocade, replaceable with plain purple silk

4. Transmission of the Zhenwu Yuanhe Ministry similarly requires thirty zhang of cloud-pattern brocade, also substitutable with plain purple silk

5. Transmission of the Zhengyi Yuansu Ministry requires golden fish (replaceable with silver rings) along with thirteen zhang of multicolored cloud-pattern brocade. It specifically emphasizes that even with precious tokens, transmission is forbidden to unqualified candidates

The text concludes by stipulating that after use, these covenant tokens must either be deposited in sacred mountains or given as alms to the poor. Masters who misuse them will face punishment from the Three Officials (the celestial lords of Heaven, Earth and Water). Those who transmit Daoist methods to heterodox shamons or profit-seeking practitioners will incur the same penalties.