《上清靈寶大法(一)》Vol. 55

When beginning to sit or stand in the purification chamber, the quiet room where Zhaijiao (purification rituals) are performed, or in the Hall of Focused Contemplation, first settle the mind and spirit. Visualize yourself transformed into the attendants standing at the left and right of the Celestial Worthy of Primordial Beginning, while forming the Yuqing hand seal with your fingers. Close your eyes and direct your tongue to spray breath toward both sides. Visualize two perfected beings appearing: dressed in blue, wearing crowns, and carrying bamboo documents and ornaments, they stand on either side of you and assist with the Zhaijiao proceedings.

From then on, visualize the two perfected beings at your left and right separately handling every action and every thought. First picture the myriad gods and the officers and generals of the ritual bureau under its jurisdiction, arrayed in order above and below the altar, awaiting commands and ready to carry proclamations, dispatches, and talismanic orders. Then form hand seals with both hands and visualize relay stations in the four directions arranged beneath the altar, like the vermilion-gated courtyards of human government offices. At each station, strongmen and clerks wait with yellow command flags, ready to deliver talismanic dispatches and convey orders. Once commissioned, they ride through the mists and upon the stars, speeding on their way. Visualize all other missions carried out in the same manner.

The four relay stations are called the Golden Dragon Relay, the Jiaolong Relay, the Wind-and-Fire Relay, and the Golden Horse Relay.

Raising the Curtain

The Ninefold Pure Emperors dwell in emptiness, above ten thousand layers of Dao-Qi. During a ritual, one must not look directly up at the Emperors as they ascend to their seats. This is like the court of a human emperor: when the emperor enters the hall, eight fans are used to screen him from view. Only once he is seated are the fans opened and the officials ushered into the hall. For this reason, the curtains are first lowered at the beginning of the ritual, while one visualizes the Emperors ascending into the hall. The curtains may be raised only after the ritual document has been read aloud.

During the ritual, the ritual master prepares the full ceremonial retinue and proceeds to the Earth Gate. Visualize auspicious light enveloping the altar hall and reaching in all directions. Then kneel facing the Heaven Gate and present the petition, stating the matter for which assistance is sought. Visualize the great gods of Heaven and the perfected ones and exalted perfected ones of the ten directions arriving before the imperial seat of the Ninefold Pure Ones, accompanied and guarded by countless carriages and horses. They descend upon the ritual site and ascend into the hall. Next, an altar official steps forward and reads the document aloud. Within, the ritual master employs visualization to present the petition and pay homage. The curtains are then raised in sequence. The ritual master offers incense, burns a talisman, and approaches the Jade Steps; then, joining the assembly, enters the altar area to perform the liturgy.

The Golden Bell and Jade Chime

The rite of the Golden Bell and Jade Chime is used to summon the Yin and Yang spirits within the high-ranking ritual master and bring them into harmony with Heaven and Earth. It also dispels impure Qi, gathers the perfected spirits, and conveys petitions to the ten directions.

The spirits in the hidden and manifest realms pursue and gather souls, and regulate their vital energies, so that they may find safe passage and avoid needless depletion. Since these affairs are overseen by spirits, the opening of an altar must begin with the striking of bells and chimes to summon and assemble them.

The bell and chime sound in alternation so that Yin and Yang energies may interact and unite, refining Yin into Yang. The officiant must be single-minded and sincere, free of deluded thoughts and inner distraction, in order to summon the spirits. The “worship of the Golden Bell and Jade Chime” spoken of today is much the same.

The Yang spirit Lu Huizhi, whose courtesy name is Yanling, is eight feet tall. He wears a three-beam crown and robes patterned with blazing flames, and holds a sword in his right hand. He oversees the shrines of the human world and can purify the filth between Heaven and Earth and drive away the spirits of plants and trees.

The Yin spirit Lu Tong, whose courtesy name is Yongfu, is eight feet tall. He wears a three-beam crown and plain, wide-sleeved robes, and holds a sword. He dwells amid black clouds and oversees the offices of the underworld and its prisons. He too can clear away the filth of the human world, and can bring the beatings and interrogations of the underworld to an end.

A commentary explains: The bell is rounded at the top and slopes slightly downward; its sound is clear and far-reaching. A dragon coils around its crown, and the golden mallet used to strike it is also Yang. The chime is rounded at the bottom and curves slightly upward; its sound is low and resonant. A tiger crouches on its stand, and the mallet used to strike it is also Yin. After primordial chaos divided, humanity appeared between Heaven and Earth. When human voices accord with the sounds of Heaven and Earth, they form the rhythm of the Three Powers—Heaven, Earth, and humanity. For this reason, Daoist ritual uses the bell and chime.

When a dragon rises, it can summon clouds; when a tiger roars, it can stir up wind. When wind and clouds meet, all the sages arrive. When bell and chime sound in alternation, the many spirits descend together.

The bell is nine inches in diameter and one foot high, symbolizing Yin contained within the Yang number. The chime is one foot in diameter and nine inches high, symbolizing Yang held within the Yin number. A jade striker sets the bell vibrating, drawing on Yin to make its sound clear and far-reaching. A golden mallet strikes the chime, drawing on Yang to make its sound harmonious and pleasing.

At the opening of an altar, first strike the Golden Bell twenty-five times to gather Yang energy. Then strike the Jade Chime thirty times to gather Yin energy. Next, alternate the bell and chime for thirty-six strikes to bring Yin and Yang into harmony, while inwardly envisioning and manifesting the spirits in advance. After reciting the incantation that summons Yin and Yang and opens the way to the true realm and spirit world, strike the Golden Bell six times. The Yang position is on the right; at this point, the true Qi of the Cave Tiger in the golden clouds fills the position of the Yin Ancestor. Then strike the Jade Chime nine times. The Yin position returns to the left, and the dry Dragon’s true Qi in the jade wind arises in the position of Yang Wood. Strike the Golden Bell six more times, and the Yang position returns to the right.

When reading ritual documents aloud, strike the bell after every other sentence. During the Great Offering of Thanks, strike it once after every sentence. The wording of the ritual salutations follows this rhythm. When bowing, wait for the bell to sound before bowing; when rising from a bow, follow the rhythm of the bell as well.

The resonant tones of the chime—a jade chime used in Daoist rites—are connected with the ritual movements of the spirits as they ascend and descend. When ritual texts are being read aloud, the chime’s sound should not be muffled, lest it become mixed with and interfere with the recitation of these specialized documents.

When the ritual master dispatches officials—summoning and sending divine functionaries during a rite—he does not strike the chime, so as not to disturb the mind and spirit. When the Daoist assembly arrives before the altar, they first strike the bell; this is called the “left compass.” When the ritual officer arrives before the hall, the chime is struck in response; this is called the “right square.”

In every rite, the bell is struck before the chime, thereby coordinating the ceremonial movements of the assembly. The tones of the bell and chime thus correspond respectively to the “left compass” and the “right square.”

The instructions say: The ritual master silently sets the divine wind in motion and gathers auspicious Qi. With eyes closed, he employs his ears, nose, and tongue, letting a harmonious wind flow forth and join with the divine wind. Sacred Qi appears like rippling water and colored patterns. At this point, first strike the golden bell on the left thirty-six times to summon the mighty divine troops; then strike the jade chime on the right twenty-four times to gather the true spirits; finally, beat the ritual drum twelve times to report to the Supreme Emperor. Silently recite the incantation:

“The principal spirits stand within; the mighty troops array themselves without. The paired lights enter the eyes, and the mouth emits numinous radiance. The Seven Stars crown the head, and the Mysterious Syllabary lies beneath the feet. Ten thousand kinds of vital essence and baleful vapor are dispelled; a thousand kinds of demons and evil spirits perish of themselves. Urgently, in accordance with the statutes!”

Next, summon two deities, burn the talismans for summoning the Yin and Yang deities, and recite the incantation that calls them. During the summons, the golden bell and jade chime within the body must sound. At the same time, visualize the two deities within the body; only then can they be gathered.

The instructions say: The Yang deity is located at the ritual master’s right hand. The Three Yang deities are officials of the Three Heavenly Gates. To summon them, first guide the Qi to the chamber at the crown of the head, the Dantian of the inner palace, and then to the Jade Palace. Qi of three colors—blue-green, red, and jade—interweaves and condenses, rising from the Palace of the Brain to form a cloud in the shape of a lingzhi fungus, where it meets the Qi of the Cinnabar Empyrean. Within the clouds and mist appear flying luan birds wheeling and cinnabar phoenixes dancing and singing. They form ranks and ascend together to the side of the Heavenly Altar.

Next, guide the Qi so that the true within the true manifests. It rises from the Mudball Palace above, passes through the clouds and mist of the Cinnabar Empyrean, and pays homage to the Supreme Worthy Void Emperor, a revered Daoist deity. After visualizing this scene, the ritual master shakes the golden bell, completing the number of the Yang-Nine Qi. He then listens with his left ear to the sounds in the void, as though the clang of a bell were coming from the Cinnabar Empyrean and resonating with the ritual altar. The altar’s hidden, subtle bell tone then rings in response and carries into the distance.

The instructions say: The Yin deity is located at the ritual master’s left hand. The Three Yin officials are jade maidens of the Heavenly Gate of Brahma’s chants in the underworld. Within the human body, they correspond to the transformations of Jing, Qi, and Shen. To summon them, first visualize them rising and arraying themselves before the body. Then visualize the three Perfected Jade Maidens each dispersing blue-black Qi, which condenses into a thick mass resembling lotus flowers blooming in a pool…

Layer upon layer, clouds coil and mingle, while the qi of the cinnabar sky—the reddish clouds high above—envelops the Mysterious Altar. The light of the sun, moon, and stars can be seen faintly. Next, visualize the heavenly court. From both ears and from the left and right nostrils, qi of various colors emerges, gradually rising into the clouds and transforming into the forms of a dragon and a tiger. The dragon and tiger look back toward the luan and phoenix birds, cry out together, and descend as one.

The Dragon and Tiger Divine Lords take their places in two ranks, one above and one below, and begin striking the jade chime to harmonize the qi of the Nine Yangs. When they finish, they kneel and make an announcement to the Yin spirits. At this moment, the eyes open and close intermittently, gazing slightly upward toward the heavens. The chime seems to echo in the ears, its sound answering the Jade Altar below and resounding throughout the ten directions. Next, the sounds of Yin and Yang are sounded in turn. Only then do the clouds begin to disperse, and the sky clear, with no dust or haze to obscure it. One more strike opens Heaven and Earth: chaos breaks apart, and the landscape in all four directions comes clearly into view. A numinous wind rises, ushering in auspicious breezes; auspicious clouds gather and fly. Looking upward, one sees heavenly music performed in the nine heavens, the Three Realms rising together, and visitors from the ten directions arriving to pay their respects. At this moment, the qi of Heaven rises and the qi of Earth surges upward. Yin and Yang are distinguished, the ritual is complete, and the forms of Heaven and Earth are established.

Sounding the Bells and Chimes

The Taizhen Code (a set of Daoist ritual regulations) says: Whenever one serves the Supreme Way, expounds the scriptures, or establishes a Zhai and practices the Way, one must first strike the bells and chimes. This does more than alert those present. It can also reach the myriad spirits, immortals, perfected beings, and divine beings, bringing them together to promote the Daoist teachings and save living beings. Those present focus their minds and maintain the presence of the spirits, entering into resonance with the divinities. When striking, begin softly and grow louder, following the number of strokes prescribed by the ritual. Before taking up the mallet for the bell or chime, first recite this invocation:

“The rounded mallet sets the ritual instrument trembling, its sound reaching throughout the ten directions. Below, it penetrates the Long Night; above, it resounds through the Jade Chambers. The souls of the dead in the Nine Depths hear the sound and are freed from suffering; the Seven Generations of ancestors ascend to the halls of the immortals.”

Strike three times first, producing the sound of a sprouting shoot in response to the Yang number. The Yang number begins with one and is completed by nine. Then strike nine more times, ringing like jade. The three strokes sound up to the Three Heavens of Qingwei, Yuyu, and Dachi. Three further strokes answer the Three Realms of Desire, Form, and Formlessness; another three awaken the beings in the three paths of hell beings, hungry ghosts, and animals.

Then strike twenty-seven times in succession: nine strokes reach the Daoist Lords of the Nine Heavens, nine alert the Perfected Emperors of the Nine Palaces, and nine summon the suffering souls in the Nine Depths. Together, these make thirty-six strokes: above, they reach the emperors of the thirty-six heavens; in the middle, they answer the honored scriptures of the thirty-six divisions; below, they penetrate the three…

If the liturgy for the Sixteen Hells is not performed according to the prescribed rules, it will bring punishment from the underworld authorities and lead to two consequences: first, listeners will find it embarrassing; second, the ritual’s restraint and order will be disrupted. The Xuan Ke Lü says that this responsibility rests entirely with the dujiang, the person who presides over the ritual and leads the chanting of the scriptures. If the dujiang fails to chant while conducting the rite, an investigation will bring a penalty for the whole group: one jin of incense, equivalent to twenty prostrations.

Inviting the Light

The Zongzhi says: At noon on the day the altar is established, write two talismans for inviting the light. Wrap them in incense paper and place them on the incense table. Face south, holding a mirror in the left hand and a talisman in the right, with the talisman facing the mirror, and silently recite the incantation:

“Sun Soul, vermilion radiance, shine through concealment and reflect green light; returning rosy clouds, red child, mysterious flame, whirlwind form.”

Use a yangsui, an ancient device for concentrating sunlight to make fire, to kindle a flame. Dip one talisman in oil and light it to make a torch. Blow a spark onto the incense, then light the candle before the Celestial Worthy of Primordial Beginning. From then on, the candle must burn continuously for three, five, or seven days, or even forty-nine days, without being put out, not even temporarily. When it is nearly consumed, use another candle to keep the flame going. If the sky is overcast, make fire with wood instead. Thus, the true fire gathered at noon can shine downward through the Nine Depths, the deepest regions of the underworld, while its radiance rises upward to illuminate the Three Stages, the Daoist triple realm of heaven, and the blessed precincts.

Dividing the Lamps

To offer salvation to the dead and pierce the darkness, the lamps used must first undergo the method of Wisdom Light. Only then can they draw in the wisdom light of the Three Lights—the sun, moon, and stars—and join it to the light of ordinary lamps, thereby summoning the spirits of the dead and bringing them salvation. Without this method, the lamps give off only ordinary light and cannot free the dead from their plight.

The Zongzhi says: At noon on the day of the main purification ritual, face south toward the sun, burn incense, and make a verbal petition. Then inhale and blow on the brush, and use cinnabar to write twelve Wisdom Light talismans on yellow paper nine cun long. Using the Jade Clarity hand seal, face east and gather Qi. Seal the talismans with wax and fashion them into small torches, ready for lighting the lamps.

To light the three altar lamps, first use a yangsui and wait until the sun reaches the south. Then direct it toward Huayang and recite the incantation to the Solar Radiance Spirit:

“Radiance! Solar Radiance Spirit! Divine light shines through the Three Pure Ones; Qi spreads through the mysterious void, and numinous smoke rises to the Purple Court. Riding wind and rosy clouds, you soar through the air, without form or trace. Urgently, in accordance with the laws!”

After reciting the incantation, use the yangsui to gather the sun’s pure Qi and light a lamp before the Celestial Worthy of Primordial Beginning.

The Zongzhi says: Once the rite has been set in motion at the Transformation Heaven Altar, the separation of heaven and earth enacted, heavenly music sounded, and the dragon and tiger, Yin and Yang, each formed their proper images, continue by chanting of layer upon layer of darkness, confinement and imprisonment, and shadowy obscurations that have yet to see the light. The senior ritual master leaves the ranks, goes before the Celestial Worthy of Primordial Beginning, offers incense, performs three bows, and silently…

After the Hymn to the Bright Lamp has been chanted, one person reads aloud the ritual text. The lamp attendant stands on the left, and the incense attendant on the right. The presiding Daoist, known as the High Merit Master, holds a talisman and a torch and, before the Celestial Worthy of Primordial Beginning, prays for the descent of precious light. Inwardly, he visualizes golden light like the bright sun: its rays pass through the precious talismanic script used in the ritual, giving off radiance in many colors.

He visualizes this radiance gathering around him and transforming into a great sun. Golden light bursts outward and inward, illuminating the entire altar. He then visualizes a golden-green rainbow emerging from the Upper Palace of Primordial Beginning and reaching up to the cinnabar clouds. A beam of light also shines from the crown of the Celestial Worthy and joins the rainbow. From the Worthy’s mouth pours golden light like the rising sun. It turns downward, illuminates the altar, then reaches the place before the Mysterious Realm and beneath the Vacuous Sovereign. The precious light streams beside them, as though the golden towers and vermilion gates were opening and dragons and tigers were coiling around one another. The Celestial Worthy then grants the petition. The radiance of the sun, moon, and stars flows into the precious light. The golden gates and vermilion palace suddenly open, and the precious light pours forth, illuminating the whole celestial altar.

Next, the High Merit Master uses the talisman to kindle the lamps: first the central lamp, then the others in turn, symbolizing “the One gives birth to the Two, the Two gives birth to the Three.” The lamp attendant then bows three times to the master, receives the flame, and lights the lamps. The incense attendant also bows three times, receives a talisman and torch, and goes to light the lamps in the Ten Directions. Once the lamps have been lit in their assigned sections, the three ritual masters each bow three times and return to their places. The High Merit Master gathers the remaining torches together, bows three times, and burns them in the censer before the Celestial Worthy of Primordial Beginning.

At this point, he visualizes the holy beings of the heavens together spreading auspicious light. Its radiance pierces the Ten Directions and illuminates everything within and beyond, above and below: mountains and forests, rivers and seas, official residences and homes, places of water and fire, prisons in the underworld and courts among the living, as well as the jails where the guilty are confined. The light reaches up to the Nine Heavens and shines down upon the Nine Provinces and the Nine Earths. Even the darkest places, burdened by grave sin, receive the precious light, and the darkness dissipates. All people and things within and around the site where the purification rite is established lie in its radiance. The worlds of the Ten Directions are thereby made bright and clear, and even the dimmest underworld prisons are filled with light.

After a short while, he visualizes the luminous Qi gathering at the center and hovering within the precious light above the celestial altar. Once the lamps have been lit and the ritual completed, he gathers the radiance with his nose and eyes, slowly drawing it in until it returns to his true body. He then guides it back to the Cinnabar Chamber and stores it in the Upper Mudball, the cultivation site within the crown of the head.

The Brief Text of the Three Primordials says: “The Register of the Mysterious Capital” records that the merit of lighting lamps can reach up to the heavens and shine down into the netherworld, illuminate the eight directions, augment the radiance of the sun, moon, and stars, dispel calamities across the Nine Lands, welcome back the wisdom-light of the Celestial Worthy, and deliver suffering souls from the netherworld…

Illumine the suffering of sentient beings and destroy the Iron City, a symbol of the torments of hell; bathed in light, they receive salvation. Then silently recite the Hymn for Extinguishing the Lamp, and one may grasp the principle of “one giving rise to three” and the method of returning to one’s destiny and coming back to the root. “One giving rise to three” refers to the lamp attendant and the incense attendant each holding a talisman, taking light from the presiding officiant (the Daoist who leads the ritual), and then lighting the lamps.

Incantation for the Jade Purity Transformation and Dispersion of Wisdom Light

The compassionate precious register (a Daoist talisman) flies from the Jade Casket amid clouds of rosy mist. The radiance of the splendid lamps spreads out, shining upon the deep and shadowy realm beneath the springs. Light fills the Three Realms (the heavens, the earthly realm, and the human world), its brilliance reaching across the ten directions of heaven. Layer upon layer of darkness is bathed in its illumination; its grace is boundless. Today is a day of great celebration. May all beings escape suffering and ascend to the path of immortality. The Dao gives rise to one Qi (the fundamental energy that forms all things), through which all things come into being. The august ordinances of the Celestial Worthy of Primordial Beginning bring transformation and generation to unfold naturally. By the urgent command of the Jade Purity Lord! (Three Lights mudra)

When the lamps have been lit, recite the Incantation for Contemplating the Lamps:

The Most High Lord Lao spreads the radiance of the splendid lamps through the ten directions, conveying sincerity by means of it. All the heavens open to the light, and even hell is illuminated. My own body, too, is clear and radiant; my five viscera shine with brilliance. The flames of light illumine the vast, boundless expanse of space, while my thoughts reach far to the Jade Capital (the palace in heaven).

Opening

The ritual principle states: During the opening ceremony, report to the Lord on High and the exalted Perfected (revered Daoist deities), declaring the sincerity of those observing the purification. After the ritual master steps forward to request water and purify the altar, he enters the Earthly Gate (the portal leading to the underworld in the ritual), silently recites a secret incantation, then goes before the main incense burner to offer three sticks of incense and burn the talisman for summoning the Perfected and calling the spirits. Using ritual arts, he invites the myriad Perfected and Sages to descend from the heavens and witness the sincerity of those performing the Zhaijiao purification ritual. He visualizes and applies the incantation in the same manner as in the three-day liturgy. He then requests the documents of authorization.

The ritual principle states: Once the opening ceremony is complete, the ritual master proceeds with the assembly to the teachers’ tent and offers incense. He bows again to the master, kneels to make his report, and silently calls upon the beneficent light of the teacher and the Perfected. He asks the master to descend and witness the Zhaijiao proceedings, and to send down the memorials, talismans and proclamations, and covenant documents required for formal submission, so they may be announced throughout the Three Realms and the ten directions.

Formal Submission of Memorials

The ritual principle states: Before submitting formal memorials and documents, one must first summon the spirits and transform one’s own form. After burning incense, stand in the center, form the Ten Heavens mudra with both hands, and raise it to the forehead. Snap the fingers, face directly forward, and draw in a breath; send the breath out to either side, visualizing yourself transformed into the Primordial Lord on High, while silently reciting the incantation for transforming the body:

Primordial, most numinous spirit, ninefold and richly blue-green; appearing at court, concealing the form, infused and refined to shine with radiance. Command the Six Directions and carry me aloft; may the seven spirits be arrayed and preserve my life forever. By the urgent command of the Lord on High, Primordial Beginning!

Form the Three Palaces mudra and snap the fingers. Then take the water bowl, draw in a breath of upright Qi, and blow it into the water. Visualize the Qi of pale clouds flowing like fine rain, dense mist, and trailing threads.

Pour water into a basin, agitating it until it swirls. Then softly recite the Incantation for Purifying Heaven and Earth while sprinkling water around the ritual altar.

After purifying the altar, silently recite the Incantation for Opening the Celestial Step. Perform the celestial step (a prescribed ritual walking pattern) to summon and command the assembled deities. Form the Jade Clarity hand seal before your chest. On a yang day, step forward first with the left foot; on a yin day, step forward first with the right foot (the original text says “square foot”; the ritual context suggests “right foot” here).

Celestial Step for Summoning and Commanding the Myriad Spirits of Lingbao

Incantation for Opening the Celestial Step

The Supreme Sage of Lingbao governs and sets the immortal spirits in motion. The stars of the celestial step flash and fly; the assembled immortals pay court at the Emperor’s palace. With urgency, in accordance with the command of the Jade Clarity Emperor.

When you have finished reciting the incantation, snap your fingers and form the Jade Clarity hand seal, then recite the Incantation for Calming the Spirits of the Five Emperors:

The Azure Emperor protects the soul; the White Emperor attends the ethereal soul; the Red Emperor nourishes Qi; the Black Emperor circulates the blood; the Yellow Emperor presides at the center. No spirit may cross the numinous celestial step. When a petition is presented above, the myriad spirits stand solemnly in their appointed places. With urgency, in accordance with the command of the Celestial Worthy of Primordial Beginning.

(Form the hand seal corresponding to the day, and summon the Merit Officer on duty that day to arrive first.)

The Lingbao Great Law Office burns incense and issues a summons to the Merit Officer serving that day:

“Now, by command, you are summoned. Come swiftly to the ritual altar.”

Burn the Merit Officer talisman, then recite the incantation:

The jade document of the Mysterious Bureau appoints officials to establish merit and oversee the affairs of Jade Clarity, reporting to the Three Heavens Emperors. The Emperor commands that divine radiance descend swiftly. I hereby summon the Merit Officer for [day]. May you carry out this command according to the statutes. Yang radiance flashes and shines; the divine court is bright. Summoned in accordance with the Qi, at a single word of command you ascend to the Vermilion Dawn.

Incantation for Summoning the Merit Officer Serving the Current Ten-Day Cycle

Merit officials and clerks of the Jade Bureau, emissaries of the yang essence serving the day and the ten-day cycle: hear this summons and come swiftly. With urgency, in accordance with the command of the Celestial Worthy of Primordial Beginning.

Form the Merit Officer hand seal (matching the day’s ten-day cycle and hour), draw in Qi from the northwest, and visualize yourself descending from the Gate of Heaven on a cloud of Qi to stand before the altar. Then direct and summon the celestial maidens, spirit officers, and deities of this office who have come from the heavens in obedience to the command, to attend the altar.

Great Incantation for Summoning the Immortal Officials

By command of Jade Clarity, all immortal officials are summoned: the thirty-two heavens and thirty-two emperors, as well as the Azure Heaven Demon King Ba Yuan Choubo, the Red Heaven Demon King Fu Tian Danshi, the White Heaven Demon King Fan Shan Liumu, the Black Heaven Demon King Jian Chou Langfu, and the Yellow Heaven Demon King Heng Tian Danli. The Great Demons of the Five Emperors and the ancestors of the myriad spirits must all fly forth in attendance, commanding ghost troops, carrying banners and staffs, and drums and tokens, as they patrol the vast sky.

You proclaim your illustrious and mighty power, and all the heavens join forces to ascend to heaven and save people. Strictly govern the Northern Feng, the Daoist realm of the underworld. The divine lords carry out their command and sweep away all inauspicious forces. Swear the covenant and put its transformations into effect; present a petition to the Vacuous Emperor. With urgency, in accordance with the command of the Celestial Worthy of Primordial Beginning.

(The incantations, hand seals, and visualizations above are procedures in Daoist ritual for summoning and calming deities, then directing divine generals to attend the altar.)

Press the right hand’s ritual mudra and pinch along the Eight Gates in sequence until reaching the central palace. At the Horse position, release the mudra.

Incantation for Summoning the Celestial Officials

The highest celestial realm is governed by Jade Clarity. In the realm of the Mysterious Dipper’s Great Chief and the Great Mystery’s Birth Palace is the Imperial Lord, numinous Void, Jade Mother, who oversees the recitation of jade texts, the keeping of golden talismans, and the administration of celestial prohibitions. The Golden Youths and Jade Maidens examine Jing and Qi and distinguish evil spirits from demons. The Registrar of the Counts commands all the officials, with a rank that reaches the Three Heavens. The Supervising Erudite and the Grand Masters transmit memorials and convey edicts; they relieve illness and distress, protect the Great Dao, imprison and subdue ghosts that show contempt for the deities, aid living beings throughout the heavens and deliver the dead, dispel calamities, investigate strange phenomena, and make their way to the Purple Palace.

By the proclamations of the Ten Heavens, summon the deities who each oversee these matters; they must respond at once. This follows the sacred command of Shangqing and the laws of the Primordial Beginning Supreme Emperor.

Burn the talismans for summoning the True and Numinous, summoning the myriad spirits of the Three Realms, summoning the radiant myriad gods, and assembling the myriad gods to set the workings of fate in motion.

Incantation for Summoning the Divine Officials Who Receive Jade Maidens’ Memorials in the Heavens

The primordial Qi of the Great Dharma of the Numinous Treasure transforms and gives birth to the gods. The Jade Maidens and divine officials ascend and descend through the imperial court, receiving talismanic commands and carrying memorials directly up to Jade Clarity. They must swiftly obey the laws of the Primordial Beginning Supreme Emperor.

Form the mudras for Yin and Mao, and turn to the right to draw in the Qi of the moonlight.

Incantation for the Divine Transformation of the Numinous Treasure

Radiant and resplendent, it covers Heaven and Earth. Yin and Yang communicate, and the four seasons are complete. The three lights—the sun, moon, and stars—command transformation in its entirety. The Great One receives the command and responds through transformation, causing it to grow. Swiftly obey the command of the Primordial Beginning Supreme Emperor.

Recite the incantation three times, then use the sword mudra to trace the talisman in the air between them.

Incantation for Summoning the Myriad Gods of This Bureau

The Thirty-Two Heavens and their Thirty-Two Emperors, together with the great demons of Heaven and the luminous Qi of the celestial realm: Yin and Yang unite, and transformation returns to Shangqing. On hearing this summons, depart the imperial court at once. By the decree of the Celestial Emperor, act swiftly in accordance with the laws and commands.

Form the mudra of the Three Palaces and draw in the Qi of the East.

General Incantation for Summoning the Radiant Myriad Gods

Crystal-clear, numinous, and wondrous, the primordial Qi transforms into true spirits. The encompassing Qi of the sovereign of numinous Void descends throughout the imperial court. Shen and Qi rise and descend, joining with true Jing. Respond swiftly to my summons; respond swiftly to my voice. Swiftly obey the decree of the Jade Clarity Supreme Emperor.

Great Brahma, Sovereign of the Vault of Heaven in the Golden Tower and Jade Chamber, hear this summons and come swiftly to answer it. Beat the drum that marks the ritual procession and wave its banners and standards; descend from the Cloud River, ride the wind and harness the Qi, and fly across the void. The Muddy Pellet, Crimson Palace, Jade Chamber, Golden Hall, the Three Divisions and Eight Radiances, and the hundred deities throughout the body all rise in full strength. They arrive in orderly ranks, converge with solemn ceremony, array themselves throughout the altar space, and carry out the command of Jade Clarity.

These passages are summoning incantations used in Daoist ritual. The hand mudras, drawing in Qi, burning talismans, and establishing an altar described here are all parts of the ritual procedure.

Auspicious radiance appears swiftly. Hasten, hasten, according to the statutes and commands!

By decree of the Great Emperor of the Primordial Beginning:

Perform the Ten-Day Hand-Seal (a Daoist hand gesture), causing the officials who govern transformation within the Three Palaces (palatial offices in the body or in the spirit realm) to ascend and descend. Visualize crimson clouds of luminous Qi in the Cinnabar Palace, shining like sunlight and bursting through the apertures. They take on a lustrous, glasslike form and surge upward to the Twelve-Storied Tower (the throat). Then expel a breath of Qi with the tongue, condensing it into a sun disk suspended before you. Within the disk are the banners and standards, drums and music, and ceremonial guard of the myriad spirits. Then recite the spell:

Officers and lords of the myriad spirits, countless chariots arrive together. Follow the Qi as it rises and falls; do not linger. Hasten, hasten, by the command of the Great Emperor of the Primordial Beginning!

This method is called the “Four-Mountain Flicking Hand-Seal.”

Spell for Summoning the Celestial Officer of the Jing:

The Qi of primordial blue, wondrous and penetrating, unites with the Three Origins (the Daoist upper, middle, and lower origins). It approaches the ritual precinct and spreads its radiance. Descend swiftly from the distant heavens. Hasten, hasten, by the command of the Three Treasures Emperors!

Form the Jade Clarity Hand-Seal and set the Qi of the east in motion. Visualize the officer riding a bank of colored clouds, slowly descending through the Gate of Heaven to the ritual altar. There he sits upright in a palace of golden dais and jade chamber and pays homage to the ritual master; the master returns the bow.

Spell for Summoning the Officer of the Divine Tiger:

Radiance gleams at the Golden Gate; Great White, the Seven Nonbeings; the ancestral Qi of Geng and Xin naturally takes form. Summon the breath of Qi and call the yin spirits; receive the drifting, pure Qi. Subtle transformations unfold, primordial Qi fills the realm, white stars race across the sky, and the spirits return to the netherworld. The myriad spirits obey the command and hasten to attend. Hasten, hasten, by the decree of the Inner True Lady; swiftly carry out the command!

Form the Yin Hand-Seal and visualize the Qi of the north.

Spell for Summoning the Officer of the Yellow Register Court:

Primordial radiance flies and shines, rising to Highest Clarity. Let the envoys of the Three Origins descend at once and do not linger. Deliver and rescue the souls, ensuring their passage is complete; let radiance illuminate the netherworld. The Emperor has issued a decree to raise and deliver the departed, enabling them to reach the realm of truth. Hasten, hasten, by the command of the Emperor of the Void!

Form the Central Hand-Seal. Visualize the officer and tens of thousands of golden-armored, yellow-robed merit officials and senior clerks descending on clouds, awaiting their assignment.

Burn the direct talismans of the Three Realms and the talismans of the Merit Officials of the Four Watches.

Spell for Summoning the Envoys of the Three Realms:

Post-horse riders race like stars, swift as a burst of fire. Hasten, hasten, by the decree of the Emperor of the Void summoning the true spirits!

Form the Hai Hand-Seal and visualize the Qi of the northwest.

Direct-talisman warriors who overturn mountains and shake the earth: hasten, hasten, according to the statutes and commands!

Form the Si Hand-Seal and visualize the Qi of the north.

By the decree of the True Emperor, the spirits plunge into the water. Hasten, hasten, by the command of the Emperor of the Void!

Form the Central Hand-Seal and visualize the Qi of the Dipper.

When these methods of summoning are complete, visualize each summoned spirit appearing in turn, with its officers and generals arrayed to the left and right, awaiting orders. Then offer incense, announce the matter being petitioned, and give the appropriate commands. Next offer tea and wine, performing the Three Offerings in sequence.

After completing the ritual of reading aloud the official document and guiding the divine generals, offer incense and click the teeth seven times. Form a hand seal with both hands and visualize the Ziwu Dipper—the starry image formed by the Big Dipper and associated stars—with the starry clouds and Qi to the left, right, above, and below, and golden light spread throughout, as though it were the entire world of the heavens. Next, form a finger seal and dispatch the official deity, a divine general charged with carrying documents, to read, convey, and present the document, so that it reaches the Heavenly Court, is announced to the ten directions, and extends throughout the Three Realms. Visualize the official deity respectfully receiving the command and taking the official document, then recite:

Incantation for Dispatching the Official Deity

Numinous emptiness and the myriad Qi command the ranks of immortals.

Receiving this commission, you rise from below to above.

At the Jade Steps of the Imperial Gate, fly transformed, free and at ease.

In every turning, respond to the mystery; unite with the Dao and fly to the court.

With all haste, obey the command of the Primordial Beginning Supreme Emperor.

When the incantation is complete, spray water outward and form the Ten-Heaven Seal with both hands. Visualize the official deity carrying the document and ascending swiftly. Starry constellations, rosy clouds, and golden light bear them forward as they proceed directly into the Heavenly Offices. Then spray water outward once more and visualize the document entering the Gate of Heaven. After presenting it, the official deity withdraws.

On the Purpose of the Rite

After the memorial has been submitted to the Heavenly Court, enter a quiet room and sit in stillness. Form the Ten-Heaven Seal with both hands and place it at the forehead. Swallow saliva three times, press the tongue against the upper palate, and visualize the Twelve-Storied Tower—a Neidan term for the inner bodily passage extending from the throat to the head—so that a stream of true Qi rises through it and connects with the Gate of Heaven, that is, the Mudball Palace, an inner palace located in the head. Visualize this Qi transforming into a golden bridge that reaches directly upward.

Next, visualize a perfected person coming straight along the bridge into the Mudball Palace. Swallow saliva three times again, and visualize the radiance of the sun and moon guiding the perfected person upward. Visualize the officials and generals to your left and right rising into the starlight and rosy clouds, while palaces and halls stand in ordered ranks before you. Carrying the memorial just presented, they ascend slowly into the Heavenly Court.

Then form the Thunder-Fire Seals with the left and right hands, causing the Qi within the body to surge against one another and emerge as thunder, fire, lightning, and thunderclaps. It rises directly to the Heavenly Offices, breaking through demonic realms and the boundaries of astral winds and vast Qi. After a time, visualize the officials and generals completing the presentation and descending before you. Draw them in with Qi, and guide the official deity together with them into the Mudball Palace above, where they return to you. Gather in the true Qi, close the inner gates and swallow saliva once, then form the Ziwen Seals with the left and right hands. Only then rise slowly. This is the method for submitting memorials, sending documents, and transforming them so they reach above.

Setting Up Banners

For any large Zhaijiao purification ritual, make and set up banners in accordance with the ritual regulations: use yellow silk for the Banner of the Precious Emblem for Spirit-Relocation, red silk for the Banner of the Returning Radiance of the Numinous, and blue-green silk for the Banner of the Precious Edict of the Great Unity. Banners for other purposes, including the deliverance of the dead, should likewise be made according to Daoist liturgical regulations and hung in front of the ritual altar.

Let the wind carry the banner aloft, so that the hidden souls of the ten directions—all the departed in every place—may see this spirit banner, used to deliver the dead, and turn their thoughts toward taking refuge.

The great sins accumulated over countless lifetimes disperse with the wind. The gates of the hells are opened, and the departed souls are transferred to the Southern Palace.

Incantation for Raising the Banner

The Yellow Register (a Daoist ritual for delivering the dead) opens the way of salvation for beings throughout the Three Realms and the ten directions, among the four kinds of birth and the six paths, bringing them all to the ritual altar. It enables the departed to generate spirit and transfer their souls; through countless kalpas, they will never forget this kindness. As a ritual implement, the banner flies in the wind. Wherever the wind reaches, beings are delivered according to the direction in which they dwell. The countless beings in the deep darkness of the underworld, in the land of the Nine Nights, and in the hells, among the hungry ghosts, and among the animals are all released and rise to Heaven.

Carry this out swiftly, in accordance with the command of the Most High to deliver living beings.

The central teaching says: When praising, making offerings to, and setting up the banners, visualize them as standards shaped like sacred lingzhi mushrooms and as jeweled canopies, drifting in auspicious winds from the four directions and guiding the departed to the altar to receive salvation.

Consecrating the Dragons

According to the ritual regulations, bind two dragons and two attendants from rushes and set them before the altar. Place the rush dragon on the left and the golden dragon on the right; let each attendant hold a banner. Then write talismans according to the ritual text and place them on the dragons and attendants. This follows the model of relay messengers carrying talismanic decrees, conveying commands of pardon, and transferring the departed to salvation. The “rush-dragon relay” and “golden-dragon relay” mentioned earlier refer to this ritual.

The central teaching says: The ritual master issues commands through talismans and incantations. With the left hand, form the Chen and Mao hand-seals, drawing on the Qi of the East. Snap the fingers to perform the seal, then blow Qi onto the body of the rush dragon. Next, with the left hand, move from the Zi position to the Hai position, return to the Si position, move to the Shen position, and return once more to Si. Snap the fingers to perform the Wen seal upon the dragon, visualizing scales appearing on its body, with its limbs, claws, and fangs fully formed. Then sprinkle water on the dragon, visualizing its body coming to life.

Next, form the Niu-Wen seal and draw on the Qi of the South, blowing it toward the dragon. Visualize a brilliant crimson light, and see a Jade Maiden holding a jade decree of the Primordial Beginning. The decree contains a precious text for saving beings. It floats in the air, descends upon clouds, rides the dragon in a blaze of light, and arrives at the Celestial Altar. The Jade Emperor awaits the decree so that its talismans may be read and enacted and its pardon proclaimed. After the departed receive the decree, the ritual master visualizes them suddenly riding the dragon away, carried by the wind to the netherworld to convey the pardon and seek out and deliver the sinful souls in the Nine Nights. Then visualize the four relay spirits transformed earlier, all gathered at the dragon relay. The relay officials receive the precious talisman of Jade Purity and proclaim the command to pardon sins.

The central teaching says: After the rush dragon carries the mandate of Heaven and opens the road to the Nine Nights, where are the departed to be transferred once their refining and deliverance are complete? The golden-dragon relay officials must therefore also be enlisted to transfer them to salvation. The ritual master uses talismans and incantations to transform a golden dragon. With the left hand, form the seals for Wu, Wei, Si, and Gui…

Extend your hand toward the southeast, gather Qi with your fingers, and blow it toward the dragon’s body. Then make the Four Gates hand seal in order and circle the Four Gates, deploying magical power so that the transformed dragon grows scales, armor, claws, and horns, and has all four limbs complete. After reciting the corresponding incantation, bring Yin and Yang together and generate the myriad things. Visualize golden light shining back and forth across the dragon’s body, then sprinkle water over it. Next, visualize the dragon beginning to move.

Then visualize a Divine Lady of Jade appearing in the golden light. She wears a cinnabar-colored robe and holds a red lotus flower, standing atop the dragon’s head. Next, visualize a pavilion like the Zhu Ling Palace forming and hanging over the dragon’s back. The dragon carries the pavilion as it travels, then returns to pay its respects at the Celestial Altar. At each of the four relay stations, the Divine Lady and her attendants guide the dragon pavilion and stop beneath the altar. In the air, on all four sides, four or five girls and boys each hold lotus flowers in the color corresponding to their direction. They surround the dragon pavilion, holding it aloft, but do not join the ranks of those paying court.

When the ritual of refining and delivering the dead is complete, the ritual master visualizes the dragon pavilion ascending to heaven, with the Bridge of Dharma reaching down from above to receive it. The Jade Lady leads the souls and spirits into the realm of Cinnabar Heaven, where they are no longer confined by the Heavenly Gate.

Incantation for Blessing the Reed Dragon

The Jade Text in Red Script of the Most High, the Enlightened One, the Originator, and the Five Old Lords who Oversee Truth: remove and redeem all grievances and roots of sin from past lives, granting release to all, and bring every punishment and torment to an end. Let the hun soul ascend to the Nine Heavens and the po spirit pass on to Zhu Ling. This day is auspicious; may all the spirits come to hear and obey. Let the dragon bear the white writ on its back and reach through to the netherworld. May the True Spirit grant the request, sent by the relay stations of wind and fire.

Incantation for Blessing the Golden Dragon

The Jade Text in Red Script of the Originator Emperor dissolves hidden bonds of Yin, enabling the dead to ascend and attain the Real. The gods of Daoli, the Southern Pole, and Fuyan, together with those refined by flowing fire, protected in life by Chanyou, and the spiritual children of Bani, cleanse the foul Qi of the underworld. Let both inner and outer realms become bright and pure, revealing the form of the Jade Infant. Cause it to hasten on its way to the court of Chanyue Dongyang. Let all be carried out in accordance with the Golden-Mouthed decree of the Originator Emperor.

Establishing the Six Pavilions

The ritual proceeds as follows: the ritual master, the officials serving at the altar, and the fasting officers leave the hall and set up the pavilions. They first arrange the ranks at the Pavilion of the Mysterious Master, offer incense to invite the master, kneel to present their memorial, offer wine, submit a petition, read the memorial and covenant, then present money and horses and burn them. After this, they establish in turn the Pavilion of the Five Emperors, the Pavilion of the Celestial Master, the Pavilion of the Three Masters, the Pavilion of the Three Officials, and the Pavilion of the Supervisor of the Fast. At each pavilion, they pay their respects, collect their thoughts and present a silent memorial, and visualize the transformation. The rites of submitting petitions, offering wine, and reading memorials follow the procedure used at the Pavilion of the Mysterious Master. The arrangement of the pavilions is shown in detail in the altar diagram.

One: East of the Pavilion of the Mysterious Master

The Lingbao Mysterious Master governs the teaching of the Three Heavens and is the patriarch who founded and transmitted the methods of Daoism.

Before conducting a Zhaijiao (purification ritual), one should first address and report to the various gods, asking them to attest to the merit of the ritual assembly. Tents should be erected, and sacred images and offering tables set out, with offerings presented in accordance with the proper rites.

The Five Emperors’ tent (set in the first position on the west): The Five Elders, the Heavenly Emperors of the east, west, south, north, and center, oversee the records of merit and transgression in the human and celestial realms, and can attest to the ritual. In the ancient arrangement, the Five Emperors were placed on five offering tables. The Guangcheng Ritual Manual instead prescribes placing them north of the Three Masters’ position, under a separate tent, with sacred images and offering tables arranged in the usual manner.

The Celestial Master’s tent (set in the second position on the east; some say on the west): The Zhengyi Celestial Master is the ritual master of the Three Heavens and the founding master who transmitted the methods of Zhaijiao. Whenever one performs Zhaijiao or Jiao rituals, one should address and report to him. A tent and offering table should be set out in accordance with the rites.

The Three Masters’ tent (set in the second position on the west; some say the third on the east): The Scripture Master, Register Master, and Ordination Master—the three revered teachers who transmit scriptures and methods, registers, and ordination—are the lineage masters who initiate and guide disciples. They are also the first figures to be held in mind within the teacher-disciple lineage. Their offerings should likewise be arranged in accordance with the rites.

The Three Officials’ tent (set in the third position on the east; some say the second): The Three Great Officials—the Heavenly Official, Earthly Official, and Water Official—oversee the registers examined during the Three Origins: the Upper, Middle, and Lower Origins. They attest to and record the merit of the ritual. Their offerings should be arranged in accordance with the rites.

The Ritual Supervisor’s tent (set in the third position on the west): The Ritual Supervisor is the presiding master of Lingbao Zhaijiao methods and oversees the entire ritual. The offerings should be arranged in accordance with the rites.

These six tents should be arranged on either side of the Xuantan, or ritual altar, according to the available space. In the ancient ritual arrangement, the Five Emperors were placed on five offering tables. The Guangcheng Code and Directives instead place them north of the Three Masters’ position, in a separate station opposite the Xuanshi. In this arrangement, the Xuanshi occupies the first position on the east; the Five Emperors, the first position on the west; the Celestial Master, the second position on the east; the Three Officials, the third position on the east; the Three Masters, the second position on the west; and the Ritual Supervisor, the third position on the west. This follows the ancient codes of the Guangcheng and keeps the Three Masters from occupying the Tianmen, the altar’s main entrance position.

There is also a “Zhengyi Three Masters’ tent,” established by the Zhengyi altar at Longhu Mountain to honor its ancestral masters. Mr. Tian adopted this arrangement and added a Zhengyi Three Masters’ tent, placing the Scripture, Register, and Ordination Masters at the Tianmen. This does not accord with the ancient codes; moreover, Lingbao ritual principles should follow the ancient system.

If space is limited, each tent need not be set up separately. Instead, one tent can be placed on each of the east and west sides, with partitions dividing each tent into three sections. Set up three offering tables with incense and flowers, and arrange them according to the rites. During visits of reverence, the sections should remain connected in the middle so that the rites can be carried out easily. In this arrangement, the Xuanshi occupies the middle section of the eastern tent, with the Celestial Master to the left and the Three Officials to the right. In the western tent, the Five Emperors occupy the middle section, with the Three Masters and Ritual Supervisor on either side, paired in proper order.

The preceptor’s seat is placed on the left, and the supervisor of the purification ritual (the person who presides over the ritual and oversees its proceedings) sits on the right. When the three canopies are brought together, the central position is the seat of honor, with the others arranged in order to its left and right.

The Quiet Chamber

The Quiet Chamber is where the senior ritual master (the Daoist who presides over Daoist purification rituals) performs rites and writes Fulu (talismans and registers). In the center of the room are enshrined the positions of the Celestial Perfected Sovereign, the True Ruler of the Yellow Register, and the spirit officials named in the Fulu. Offerings are arranged according to ritual regulations. The chamber should be properly prepared in advance, on the day the event is announced.

The Scripture Recitation Hall

The hall contains the enshrined positions of the Three Pure Ones (Sanqing) and the Three Treasures. Incense, flowers, and other offerings are arranged according to ritual regulations. As the purification period approaches, the ritual officials take turns each day reciting scriptures, chanting incantations, and intoning the names of the deities here. After the ceremony, memorial petitions are prepared and read aloud, followed by a rite of repentance.

The Twelve Halls and Offices

For a large-scale Daoist purification ritual, the first step is to establish the Twelve Halls and Offices—ritual spaces assigned to different departments and set up for the deities to carry out their work—and summon the high immortals and perfected spirits to take part in the rite. The twelve are: 1. the Hall of Qinghua; 2. the Hall of the Divine Tiger, also called the Bureau for Gathering Souls; 3. the Hall of Inspection; 4. the Hall of Focused Contemplation; 5. the Hall of Netherworld Officials; 6. the Bureau for Supervising Births; 7. the Celestial Medical Office and the Place for Dispelling Impurity; 8. the Bureau for Receiving Refinement; 9. the Yellow Register Court; 10. the Registry for Receiving Birth; 11. the General Office of the Five Paths; and 12. the Bureau for Transmitting Memorials.

There are also the Offices of Supervision, the Office for Supervising the Altar, the Office of Officials and Generals, the Hall for Receiving Ordination, and the Hall for Universal Deliverance. Each location has the appropriate titles and positions for its officials and generals. All duties and ritual procedures must follow the prescribed forms. These arrangements allow each office to handle its assigned affairs.

The Hall of Qinghua, Savior from Suffering

Petitions received for ritual supplication are initially described as “pledging an oath and offering one’s allegiance”: the patron donates property to atone for the sins of the deceased and implores the deities to save them through their compassion. The senior ritual master prepares the prayer text, enters the Quiet Chamber, and, following the memorial-presentation rite, writes a petition to Heaven for deliverance from suffering. He visualizes the spirits ascending, presents the petition to the Celestial Court, and seeks a blessing in advance.

The Hall of Qinghua is then established, with the Supreme Emperor of the Azure Mystery enshrined and all the proper furnishings arranged according to ritual regulations. Next, the sacred banner of the Azure Mystery is raised. Made of blue silk, it is four zhang and nine chi long, with nine tails at its base, each inscribed with one of the Nine Dragon talismanic decrees. One runs down the center, with eight around it, together forming a sacred canopy. Its arrangement corresponds to the divisions of the nine provinces. A request is made for flying-dragon mounted attendants, inspectors of the void, and responsive spirit officials to descend and witness the rite. The nine Nine Dragon talismanic decrees are burned to grant pardon throughout the divisions of the nine provinces.

The petition announcing the opening of the altar is burned. A large invitation notice is hung at the gate, and advance notices are issued according to ritual procedure. A Diagram of the Empty Song of the Azure Firmament is placed in the hall, where incense is burned and the Hymn for Deliverance from Suffering is recited every day. Once the purification period begins, the ritual is performed nine times a day after the altar is opened, and worship is offered to…

Worship the Heavenly Worthy, and the Heavenly Worthy will respond with compassion. Hearing the call, the deity will immediately descend to the Xuantan, the ritual altar, and carry out the work of rescuing those in distress.

For nine days, chant the “Hymn of Salvation from Suffering,” burn the “Talisman of the Empty Song of the Azure Firmament,” wear the Demon King’s insignia, and recite the three verses of the “Hymn of Salvation from Suffering by the Azure Mystery.”

First verse

The Heavenly Worthy makes a great compassionate vow to rescue those in suffering everywhere and bring forth the seeds of goodness. The Five Sacred Peaks and the Four Offices, deities who govern the mountains and the underworld, all obey the commands, and every punishment in the Fengdu Underworld is suspended. Talismans and registers are issued, and all receive pardon; a young attendant delivers the decree of amnesty, and sinners are pardoned. The Celestial Worthy of Primordial Beginning manifests a wondrous, true form and saves countless beings, thereby bringing the Great Dao to fulfillment.

Second verse

The Heavenly Worthy vows to deliver all beings, sitting with dignity among the jeweled trees and expounding the teachings. The nine-headed lion appears as an auspicious sign. A single beam of wisdom’s light illumines the darkness, and it suddenly opens into clarity. Mountains of blades and trees of swords are all destroyed, and calamities of fire, wind, thunder, and lightning come to an end. The Heavenly Worthy possesses great compassion, great benevolence, and immeasurable power; all beings in the Fengdu Underworld look up and listen.

Third verse

The Heavenly Worthy uses the power of wisdom to rescue the spirits of the dead in the underworld. Hearing their cries, the deity goes to relieve their suffering and breaks open the iron city. The Heavenly Worthy carries out deliverance far and wide, saving beings in accordance with their wishes; light shines everywhere, reaching even the gates of darkness. As a benevolent wind passes, the scorching scene vanishes; when the Dharma rain falls, withered things can once again come to life. Through immeasurable compassion, the Heavenly Worthy brings salvation to completion, allowing all departed souls to behold the Compassionate Worthy.

The Hall of the Divine Tiger and the Hall for Gathering Souls

Whenever a large-scale Zhaijiao purification ritual is held for blessings or the deliverance of the dead, a Hall of the Divine Tiger and Gathering Souls should be established in a room near a northeast-facing entrance. Choose an auspicious day to do so after advance notice and before the ritual inspection, or before the purification rites begin. Set up the sacred seat of the Divine Tiger in the hall, summon the officials and generals who call forth and gather souls, and arrange incense and flowers according to the ritual.

Build altars of fresh earth on the left and right sides of the hall: establish the Altar of Yang Radiance for Opening the Passage on the left, and the Altar of Yin Spirits for Gathering Souls on the right. Each altar should be three feet and six inches square and round, firmly packed and leveled. Place a tablet at the center of each altar and enshrine the Prison Warden. Then place the male and female seals at the centers of the Yang and Yin altars, respectively. Prepare jade tablets, passes, dispatches, and other documents, and draw images and talismans for the three envoys. Also prepare, for every soul to be delivered, the name, heavenly stem and earthly branch designation, and other details.

When the appointed time arrives, proceed according to the rules: visualize the deities, tread the ritual steps of the Dipper, and summon the divine generals and holy immortals. Pour the wine and perform the three libations, then proclaim the jade tablets and talismanic documents. In accordance with the ritual, use a sword to mark out the Yin and Yang altars in the hall. Set up an inner-entry altar for gathering souls, one chi and one ren from the altar described above. Place a basin of water at the center of the earth altar and immerse in it the “Precious Insignia of Iron Traces and Radiant Light.” Place in the basin a banner inscribed with the names of the deceased, and set “Iron Traces…” on the left.

Place the Baoguang banner upright to the right of the banner. When summoning the spirits of deceased men, use the Tieji banner to draw them in; for deceased women, use the Baoguang banner. Set pure water, incense, and flowers on the incense table, along with talismans for the Attending and Guiding Youths and the Divine Tiger.

Once the altar is arranged, first issue the jade writs and the commissioners’ documents. Burn the talismans and visualize the process. The commander will then seize the souls and bring them to the altar, where they will reveal their forms. Perform the rest of the rite according to the incantations in this method. When the rite is complete, dispatch the palace generals and sprinkle water over the altar. Then burn the jade writs, the commissioners’ documents for the envoys, and the official notices, together with the paper money and horses.

Next, seal the hall doors and forbid anyone to enter or leave. Post a notice outside the doors to enforce this restriction. On the appointed day, once the names of those to be summoned have been finalized, use talismans for Pursuing Souls, Manifesting Forms, Universal Manifestation, Communicating with the Hidden Realm, and Communicating in Speech. First take water from a westward-flowing stream and place it in the altar. When the time comes, draw the water and spray it toward the altar from all four sides. The souls will then reveal their true forms and be able to speak with the living, clearly answering the questions put to them. At this point, mourners should not weep. If the deceased are pleased, allow them to fully manifest their bodies and undergo the rites of bathing, paying homage, receiving food offerings, hearing the precepts, and receiving talismans.

After the rite, since the day of refinement is still far off, the deceased may fear the Yang Qi of the living, or their Yin souls may become scattered. Use the banner again to guide them back to the Soul-Gathering Altar. Open the Gate of Death and let them enter. After performing the rites of Raising the Spirit and Receiving Refinement, open the Gate of Life and guide them out of the altar. The altar’s design, the talismans, and the methods for performing the incantations are all described in the Shenhu ji.

Office of Censure

The Office of Censure is established to make the law clear, investigate and correct errors, and remind all ritual officials at the altar to observe the rules and not obstruct the merit of the Zhaijiao rites. Inside the office, establish seats for the Five Masters and the Three Officials, and make offerings of incense and flowers. On the day of the formal Zhaijiao rite, first set up the altar, present memorials, pour libations, and invite the deities to descend. Read the petitions and present paper money and horses according to ritual.

During the Nine Courts rite, burn the talisman for Descending the Perfect and Summoning the Numinous when performing the slanted-strike rite.

Hall of Focused Contemplation

Whenever an altar is opened or a Zhaijiao rite is completed, preparations must first be made in this room. The hall is also called the Hall of Silence and the Hall for Preserving the Real. Its purpose is to help the altar officials compose their bearing, settle their minds, devote themselves to cultivation, and avoid distracting thoughts. When ascending the altar or entering and leaving the ritual grounds, they must not slacken even slightly.

Set up a high seat in the hall to honor the Perfected Masters, and place tablets for the founding masters of the Zhai rites alongside it. Set a table before the high seat, where the High Merit Master, the officiating ritual master, takes his place. The Six Offices and other officials line up in order on either side. This hall should be prepared in advance.

During the Nine Courts rite, recite the Tian Tong Jing and burn the talisman for Summoning the Flying Heavenly Spirit King.

Incantation of the Flying Heavenly Spirit King

The source of the primordial spirit-branch of the Dongxuan lineage; the Left Scribe of the Great One, who commands Qi as otherworldly vapor.

With a solemn and beautiful appearance, clad in ceremonial robes, they ascend to immortality. In an instant, they govern the ten directions and preside over the myriad heavens.

Axiangnayi ponidanyan yuanluona gujuelun bolian. Bearing the mandate of Heaven, they serve the Five Mornings, await their assignments, and stand in attendance before the altar. They proclaim the teachings and deliver living beings from suffering, carrying everything out according to the liturgy.

Hall of the Underworld Officials

Whenever a Zhaijiao (purification ritual) is held, whether for blessings or for delivering the dead, an Offering to the Underworld Officials should be established before the prison-breaking rite. These officials are like jailers in the world of the living. First, install the Azure Profound Emperor in the hall, with the spirit seats of the Eastern Peak, Fengdu, and the Ten Kings arranged on either side. Set out the offering tables, incense, and flowers as prescribed. On the appointed day, establish the altar and proceed according to the liturgy.

For nine consecutive morning sessions, recite the Scripture for Deliverance from Suffering and burn talismans of the Celestial Worthy of Deliverance from Suffering in the Ten Directions.

Office of the Overseer of Births

When a Grand Universal Deliverance rite is held to rescue sunken and wandering souls, some of the dead may have been pregnant at the time of death, before the child was born, leaving mother and child unable to part. In other cases, the child may have survived while the mother died, or both may have died. How can these souls be released? First report the matter to the Great Emperor of the Nine Heavens Who Generates Life, then submit it to the Immortal Director of the Office of the Overseer of Births in the Nine Heavens.

On the day the ritual is formally conducted, establish the Office of the Overseer of Births. The officiant first goes to the office to invite the gods, then determines the offerings and recites the invocation according to the liturgy. After the summoned souls have arrived at the spirit screen, respectfully invite the Holy Overseer of Births to descend to the altar and receive them for deliverance. Place the true text of the Overseer of Births on the table so the deceased can see it. According to the ritual, this enables the dead to shine with light throughout their bodies and dispels the foul Qi of the corpse.

For nine consecutive morning sessions, burn the Talismans for Those Born and Yet Unborn and the Talismans of the Mysterious Transformation of the Ten Heavens.

Office for Purifying Impurities

Among the souls receiving deliverance, some may have died in childbirth and sunk into the lake of blood, their bodies polluted. Even if they receive Heaven’s pardon and are able to reach the Mysterious Altar, they cannot be delivered until the blood pollution has been removed. Some male and female souls may also have died from illnesses involving abscesses and pus, or from execution under the law, death by weapons, slaughter, tiger attacks, or snakebites. All died bearing blood pollution. Before they can go before the Celestial Physician and the Overseer of Births for treatment, they must first be cleansed.

The relevant officials should be invited to descend in advance. On the appointed day, establish this office and invite the holy gods to attend the altar. Determine the ritual arrangements and recite the scriptures as prescribed. Once the summoned souls have arrived at the office, burn the talismans and perform the rite to cleanse away the blood pollution. Only then may the Office of the Overseer of Births administer treatment.

For nine consecutive morning sessions, burn the Talismans for Purifying Heaven and Earth and the Talismans for Cleansing the Spirit.

Celestial Hospital

Examine the illnesses and suffering the deceased endured in life. These include blindness, deafness, muteness, lameness, and stiffness or contraction of the limbs, as well as death by execution under the law, weapons, water or fire, hanging, tigers or wolves, poison, or lightning strike … The original text ends here unfinished.

The spirits of the dead whose bodies were mutilated or whose lives were lost through punishment, falling into traps, killing or injury, as well as the spirits of those who died in difficult childbirth, with bleeding that would not stop and mother and child still undelivered, should first be treated by summoning the Celestial Physician. Before the spirits arrive, set up the Departmental Curtain—a canopy where the deities on duty may stay temporarily—and respectfully invite the Celestial Physician’s officials to descend to the spirit office. Set out offerings according to the rites and await the summons bringing the spirits to the office.

The ritual master uses talismans and incantations to summon the spirits and asks the Celestial Physician to treat them, restoring them to wholeness and returning them to their original state. They then proceed to the ritual altar, pay homage to the True Deities, and hear their teachings.

Burn the talisman for summoning the Celestial Physician nine times.

Incantation for Summoning the Celestial Physician:

Above the Northern Emperor, beside Hidden Origin: may the Celestial Physician’s emissary descend and bring relief to the Yellow Chamber, where the spirit resides. Rescue and heal the deceased; make the body clean and the form sound. By this talisman, I summon you: come swiftly to the ritual hall. In solemn obedience to the command of the Supreme Emperor. (Form the hand sign of the Dipper and draw in the Qi of the Heavenly Gate.)

The Department of Receiving Refinement

(the ritual office where the spirits of the dead undergo refinement)

The old Guangcheng ritual code contains no rite of refinement; this practice only became widespread in recent times. Some people perform it in a separate place, entirely apart from the Daoist rite. Others conduct it before the altar of the Supreme Emperor in the ritual hall. Still others conduct it before that altar while setting up an offering table in the corridor, facing the divine seat. Some simply add the officials and generals of refinement. Since the divine seats of the Duke of Wood, the Mother of Metal, and the deities of the Nine Heavens are generally already set up in the ritual hall, there is no need to establish them separately.

Since the refinement rite has no fixed format, one should follow the transmission from one’s master: arrange the stations of the refinement generals in rows on the left and right within the ritual hall, then perform the offering rite. If refinement is held at a separate location, set up the sacred seat of the Supreme Emperor in the center. On the day of the rite, lead the spirits to the office and perform the great refinement by Water and Fire.

In ancient court petition rites, the ritual altar was paramount. Since an altar is now already set up for the rite, it is unsuitable to establish a separate location as well, lest this cause interference. Refining the souls of the dead is indeed no easy matter. It depends on petitioning the True Spirits and summoning the talisman of the two Qi. The talisman serves as proof for summoning Qi; the incantation is the voice of the celestial realm. One then sets one’s own Shen and Qi in motion, combining them with the fluids generated by the two aspects of Yin-Yang in Heaven and Earth, to refine the withered bones, bringing both body and spirit to profound completion. What else could this refinement depend on? This is the purpose of this ritual method.

Burn the True Register of the Alliance with the Perfected One, in the Jade Casket for Transcending Souls of Lord Han, nine times. (This is the True Register used to deliver the spirits of the dead.)

Incantation for Summoning the Officials and Lords of the Refinement Office (form the hand signs for Xu, Hai, and Wu):

When the golden essence transforms once, green clouds spread. May the officials of the Jade Office cleanse and refine the body, transforming its form. Swiftly, swiftly, in accordance with the command of the Primordial Beginning Supreme Emperor!

The Yellow Register Court

When performing the liturgy called “Nine Assemblies Burning the Nine Hells, Granting Absolution and Deliverance through the Golden Registers,” one must summon the officials of the Yellow Register Court, the divine officers who preside over Yellow Register rites. The incantation says:

“Primordial radiance sends forth its light; hasten swiftly to Shangqing. Let the envoys of the Three Primes descend at once, without delay. The merit of raising and delivering the departed shines brightly through the netherworld. The Supreme Emperor has already issued his command, ordering the departed to be raised and delivered, and to reach the true realm. Swiftly, swiftly, in obedience to the ordinances of the Jade Emperor of the Void.”

Then visualize the blue Qi of the East and summon the officials. Thousands upon thousands of golden-armored, yellow-robed functionaries of merit descend on clouds.

The Rebirth Dossier

For nine assemblies, recite the Scripture of Attaining the Dao, burn the “Corpse-Returning, Death-Transcending Talisman” and the “Five Sacred Peaks Talisman for Breaking Through the Netherworld and Guiding Souls,” and establish the divine seat of the Office of the Five Paths.

For nine assemblies, recite the Middle Section, burn the “Register of Taiyi, the Jade Emperor, for Entrusting Souls to Rebirth,” and establish the divine seat of the Office for Transmitting Memorials.

All petitions to the sacred registers depend on spirit officials carrying and guiding the memorials so they may reach the heavenly court. The ritual master should first establish the Office for Transmitting Memorials and install there, according to ritual procedure, the sacred seats of the spirit officials under the Three Heavenly Gates. When ascending the altar to bow and present a memorial, the master must also perform a spirit-official offering rite at this office before submitting it to Heaven.

For nine assemblies, recite the Scripture of the Celestial Youth, burn the “Talisman for Opening Heaven,” and summon the Officials of the Nine Spirits Who Fly-Step. The summoning incantation says:

“Radiance rises, transformations unfold without number; fly-step through the Three Heavens. Yang crystal shines through all, and pure Yang arises naturally. The jade script appears; I behold the flying immortals of the Jade Court. Swiftly, swiftly, in obedience to the Supreme Emperor’s command.”

The Office of Generals and Commanders

After the altar-opening rites are complete, the ritual space is solemn and awe-inspiring, with strict prohibitions in force. The generals and commanders are responsible for proclaiming and carrying out the presentation of memorials and petitions, drafting formal submissions and proclamations, issuing Fulu, and requesting commands and blessings. They also inspect all matters inside and outside the ritual space, including violations of taboos and inauspicious occurrences—anything that might obstruct the merit of the Zhaijiao.

The ritual master should first establish a divine office and summon its officers and functionaries to take up their posts. They are to supervise the ritual space and keep a clear record of good and evil consequences. The master should then submit reports and make earnest petitions at each level, so that the sincerity of the Zhaijiao may reach the heavenly court and the departed may be guided to the altar to receive deliverance. When the rites are complete, the master should report the merit achieved, arrange promotions and rewards according to procedure, and finally close the altar in accordance with ritual.

Burn and summon the “Radiant Talisman of the Myriad Gods,” the “Talisman of the Great General Who Grants Every Office’s Wishes,” the “Talisman of the Officials and Retainers of the Various Lingbao Offices,” and the “Talisman for Summoning the Myriad Spirits of the Three Realms.”

The incantation for summoning the myriad gods says:

“Divine Qi shines clear; spiritual radiance appears. Qi transforms into true spirits. The Jade Emperor of the Void gathers all Qi and sends it throughout the heavenly court. The spirit rises and Qi descends; Qi joins with true essence. Respond swiftly to my summons; answer swiftly to my voice. Swiftly, swiftly, in obedience to the command of the Jade Emperor of Yuqing.”

The rites for summoning and dispatching spirits described above are the same as those used when formally submitting a memorial.

The Place for Supervising the Altar

Altars for Zhaijiao are often built in the midst of the secular world. There may be demonic or baleful influences; one may encounter people who do not revere the Great Dao and are fierce, obstinate, or violent; or people may bring meat, fish, and the odor of wine, make a noisy commotion, and violate the altar’s prohibitions. Without someone to guard the site, who could stop such things?

For this reason, a place for supervising the altar should be set up on either side of the outer gate. It is used specifically to welcome images of awe-inspiring gods and the City God, as well as the divine generals prescribed in the senior ritual master’s own tradition. Their offerings and invocations should be arranged according to the space available, so that the generals can stand guard together, protect the consecrated altar, and oversee the Zhaijiao rites. If anyone disregards the altar rules, they are to be disciplined, and inauspicious beings driven away. The Emperor Lords and True Gods are reverently invited as witnesses to the vows and rites, helping people come and go safely and inspiring reverence and devotion without hindering the merit of the Zhaijiao. When the rites are complete, the talismans used at the supervising altar are burned according to ritual, and the successful completion of the work is announced. The talismans for summoning the gods who supervise the Lingbao altar must also be burned here.

The Office of the Local Territory

All petitions and reports, summons and invitations, the arrangement of rites, and the submission of memorials to the Heavenly Court must establish contact with the upper realms. Therefore, when setting up a Zhaijiao altar, the local Earth God should be the first deity invited. A spirit seat should be arranged facing toward the front of the altar, or on its western side, with the seats of the City God, Earth God, and other local territorial deities set in order. Incense, flowers, and other offerings should be presented according to ritual. The Office of the Local Territory may also share a space with the supervising altar’s officials and generals; the arrangement can be adapted to the size of the site.

During the rite, burn the talisman for summoning the Earth God.

The Hall for Receiving Salvation

If the patron of a Zhaijiao wishes to perform rites to deliver the dead and raise them from the Nine Depths—the deepest regions of the underworld—they should first cleanse the sins of their ancestors. Before the altar, set up spirit tablets for the Nine Ancestors, the Seven Generations of Ancestors, and the associated deceased, and arrange the ritual meals and offerings in full. Du Guangcheng’s ritual manual stipulates that the Hall for Receiving Salvation should be placed in the southeast, though it may also be set up in a separate room.

There is no need to adhere rigidly to a fixed arrangement. After the deceased have been summoned and the True Gods paid homage, guide the spirits to receive food offerings and precepts. Then perform the refining and deliverance rite. The hall may be dismantled only after this rite is complete.

The Hall for Universal Salvation

To deliver wandering souls, on the day designated for submitting the petition, build a thatched enclosure called a jiao guo, with four gates. Cover its roof with white thatch and surround all four sides with green curtains. The site should be in the countryside near the outskirts of town, preferably close to water. Build earthen walls around it in the shape of a city wall, paint them vermilion, and decorate them evenly. Set a platform in the center, with two tiers. Stack objects to form the platform, place a basin of water on top, and immerse iron implements in it so that the surface appears bright. At the center of the platform, install the luminous treasure seal used in the Water Basin and Immersed Iron rite, and set out a measuring vessel, arranging the spirit tablets of the six classes of solitary souls. At each of the four gates, lay out food, wine, fruit, and vegetables.

The ritual instructions say that before building the thatched enclosure, the ritual master should first purify the site with water, then visualize transforming into the Celestial Worthy of Primordial Beginning. Facing east, they stand upon purple clouds, draw in green Qi, form the Jade Clarity mudra, and hold a ritual banner, summoning Dinggang three times. They then recite the incantation, circle the ritual platform, chant the Dipper liturgy, and guide the souls of the dead to come forward.

Circle the four gates three times. After bathing, change into ritual robes, then circle the four gates again and enter through the western gate.

When you have finished bowing to the Celestial Worthy, set the ritual banner in the center. Burn talismans and registers to dispel impurity, and summon divine generals to guard the four directions. Then perform the food-offering rite according to the liturgy, and admonish the deceased. In silent contemplation, imagine the three primal Qi—the mysterious, original, and beginning Qi spoken of in Daoism—joining and blending into a misty radiance, bright as gold and jade. Then, following the ritual method, envision the food transforming so that the deceased may receive and partake of it.

When the liturgy is complete, transmit the talismans and registers. The spirit is not yet to be sent on its way; continue making offerings at the inner altar. Only when the rites for raising the coffin and refining the departed are performed should you go to the four gates of Jiaoguo to summon the deceased to come forth.

To the east lies Fuyudai, the continent of the east; to the south, Jambudvipa, the continent of the south; to the west, Godaniya, the continent of the west; and to the north, Uttarakuru, the continent of the north.