《上清靈寶大法(一)》Vol. 59

Chanting Incantations and Offering Food

At the place where food is offered, the Master holds a water bowl and burns the Talisman of Food Transformation (bianshi fu) into the water, visualizing the True Qi (zhenqi) entering it. He then recites the Incantation of the Three Lights (sanguang zhou) to draw the Qi of the sun, moon, and stars into the water. Next he recites the precious name of Qingxuan (Qingxuan baohao) to draw in the Qi of Qingxuan, and then a cryptic formula to draw in the pure Qi of the five directions. He then recites the name of Qingxuan eighty-one times and visualizes Taiyi Compassionate Venerable (Taiyi Ciqun), a Daoist deity, dwelling in the clouds of the east. The Master inhales the clouds, gathers them into himself, and manifests as Taiyi Compassionate Venerable. He then invites the Divine King of Great Transformation of the Primordial Chaos (Mingxing Dabian Shenwang) to descend and transform the food into an offering.

Afterward, the Master dips a branch in water and sprinkles it over the food. If the rite is performed as a summoning ritual (sheshao yi) without establishing a lower canopy (xiamu) or carrying out healing, one should first open the throat and stomach passages of the deceased so that saliva is produced, and then offer the transformed Dharma food. This food is a sweet and precious spiritual substance prepared by the Cloud Kitchen (Yunchu). Its fine delicacies include the jiao pear, fire jujube, cinnabar apple, and peach of immortality, all fragrant and delicious, filling the boundless realm. Those who are hungry are fully satisfied, and the supply never runs out.

Conferring the Precepts

According to the core teaching, the Master first bows three times before the Supreme Lord (Shangdi), then kneels in silence and respectfully petitions for the descent of the Dao Edict Wrapped in Yellow (pihuang shou daogao), the Talismans of True Salvation from Suffering, the Talismans of Long Life, and the protective spirits who guard the precepts: the Officials, Divine Kings, Youths, the Jiao Dragon, the Golden Dragon, the Post Officers, and the Heavenly Dao Merit Officers (tiandao gongcao). Once the rite is complete, the deceased is guided to stand before the precept altar (jietan).

The Master ascends the altar, offers incense, and burns the talismans that summon the Flying Divine Kings of the Ten Directions. He then performs incantations and mudras, and burns the talismans that summon the Great Perfected Spirits of the Ten Directions, inviting the gods to attend and witness the conferral of the precepts. Following the liturgy, he proclaims the teachings of the Dao, repents on behalf of the deceased, and washes away their transgressions. He confers the Dao Edict Wrapped in Yellow, offers vows and prayers for blessings on their behalf, explains the law of karmic cause and effect, and transmits the precepts. The Precept Master (jieshi) then presides over the Three Refuges, burns the precept-conferring incense talismans, and proclaims the precept certificates (jiedie). The Master transmits the talismans and incense talismans, reads aloud the Talisman of Salvation and the Talisman of Long Life, gives a summary explanation, and issues the edict for ascending to truth and ferrying life. Finally, he announces the rite to the Dragon Spirits and reads the precious registers (baolu).

Preliminary Descent Rite Before the Offering of Food

Whenever food is to be offered in the evening, on that day one should first, according to the rite, refine the form and preserve the spirit (lianxing cunshen) so that the True Qi becomes manifest, and then report to the celestial realm. The Master visualizes the Jade Emperor in the Golden Palace of the Three Heavens (Santian Jinque), a Daoist celestial palace, positioned to the left of the Purple Court (Ziting), while Qingxuan is positioned to the right of the Purple Court. These two palaces correspond to the left and right eyes, and above them there appears……

Where the sun sets and the moon rises is where the "True Dao" (Zhen Dao) dwells. The Upper Palace (Shanggong) of the Three Palaces (sangong, the three important palaces within the human body) lies in the head and is the abode of the spirits. At dawn, the Ritual Master should present a memorial in silence, first petitioning the Jade Emperor to descend in compassion and bestow auspicious sweet dew, with which to transform and refine the ritual food offered to the departed (hushi). After the petition, whether walking, standing, sitting, or lying down, the mind must remain as focused as if performing a great rite. The essential point is to unify the mind and not let it wander.

Opening the Ghost Path

When performing the food-offering rite, the Ritual Master first invokes water according to the prescribed method and sprinkles it across the offering table (hu yan). Next, two sheets of Golden Coin talismans are burned in the Gen direction (northeast), and the following incantation is recited:

Heaven delivers the people, and the words reach every rank. Shangqing, hasten, hasten, as the Lingbao Law of Deliverance commands.

With the left hand forming the Ghost-Eye seal and the right hand forming the Sword seal, the Ritual Master faces the Gen direction and advances three steps in the T-shaped stance (dingzi bu). Then, with the Sword seal, he writes in the air the five characters "Gather and Summon the Long Night Realm" (she zhao chang ye fu). He then addresses the following petition:

Lead the envoys of the spirit realm, the Gongcao of the earthly paths and ghostly ways, the local Earth God, and the deities of the Five Paths, and swiftly guide the departed souls named in the submitted documents, along with the multitude of spirits of the Six Paths, to come before this altar to receive food and be refined and delivered. I act under the commands of the Supreme Emperor.

After the petition, the Ritual Master uses the Sword seal to draw the character "Open" (kai) in the air toward the Gen direction, visualizing this place becoming a dark passage. He then offers incense to summon the souls.

Summoning the Solitary Souls

Burn the talisman for assembling the multitude of souls. Petition the City God (Chenghuang), the Grand Duke of the Year (Taisui), the local Earth God, the deities of the Five Paths, and the spirits, as well as the heavenly generals and officials of the Divine Tiger Office of Summoning Spirits, to escort the departed souls to the altar. First, visualize the place where the souls gather as enveloped in black mist, dim and obscure.

Ascending the Throne

The doctrinal essence states: the Ritual Master closes his eyes and faces the seat, burns incense, and visualizes the fragrance transforming into the natural realm of the Five Emperors. Forming the Three Heavens Five Emperors seal with both hands, he opens them above Kunlun (here referring to an inner region of the body in visualization) and turns them left and right around the Xuanji (the pivot that represents the rotation of the heavens). Then, using the tongue as the root of spirit, he gathers a single Qi, exhales it outward, and visualizes countless stars scattering their light through the void. He slightly turns his eyes left and right, imagining the transformations of Yin and Yang breaths, with the sun and moon each shining in its place.

Next, visualize the Dharma seat suspended beneath the sun and moon, like the nine-tiered Yuntai platform of the human world, with canopies, ornate banners, and pennants arranged around it. Then visualize the primordial Qi of the One spreading upward from the crown of one's head and coiling in the air. Qingxuan Shangdi (the Emperor of the Azure Mystery) sits upon it, holding a glass water-bell in his left hand and a branch of green-blue jade in his right. Then slightly turn the "Moon Gates" on either side of Kunlun, visualizing emanations of the True Person distributed to the left and right, with Jade Maidens and Golden Youths attending at their sides.

Surrounded by the ranks of guardians arrayed in order, the Supreme Thearch breathes out golden radiance from his mouth, round as a bright mirror and rising like the moon out from among the clouds. Glittering golden light illuminates all directions above and below. Wherever the light reaches, everything on the altar and in the seats rises and transforms with the Qi, passing beyond the cloud heavens. Radiant Qi descends from above to receive the officiants, turning leftward as it lifts them. The assembly ascends and takes their seats on the thrones. The Master visualizes himself becoming one with the Supreme Thearch, and the numinous spirits attending on left and right appear as they were envisioned. He closes his eyes and concentrates, then visualizes again as before, setting the Dragon Candles and Phoenix Lamps in motion so that starlight scatters through the ten directions. Myriad spirits above and below, and vehicles numbering in the hundreds of millions, descend together and array themselves in the cloud realm to bear witness and protect the rite. Once the reception is complete, the rite proceeds according to the Keyi (liturgical procedures).

The Heavenly Sovereign's Precious Proclamation (Tianhuang Baogao), a hymn praising the Heavenly Sovereign Supreme Thearch, is read aloud.

The six classes of sentient beings are summoned.

The Heavenly Dao Fulu (talisman) is burned. Following the visualization method for the Zi position, one visualizes the celestial Dao hosts descending through the Heavenly Gate, riding treasured light and flying clouds, with banners and ceremonial guards in order, coming through the air to stop above the altar.

The Divine Dao Fulu is burned. Following the visualization method for the Chou position, one visualizes the divine Dao dependents coming from the Earth Gate on treasured light, guided by white radiance, and arriving through the air on wind-horse cloud carriages at the left side of the altar.

The Human Dao Fulu is burned. Following the visualization method for the Yin position, one visualizes the human Dao dependents coming from the Human Gate on treasured light, guided within shining brilliance, joyfully changing their intentions and arriving at the right side of the altar. Then the incantation of transformation and salvation is employed:

"Great Offering of Jade Clarity, broadly spread with rich cream and curds. Rising to the highest heavens, fragrance encircles the ten extremities. May all sentient beings be saved and universally receive the sustenance of the Dharma."

The celestial, divine, and human paths are called the "Three Good Paths" (sanshan dao). They take their places in order, pay homage to the Supreme Thearch, hear the Dao teachings, and receive offerings.

Next, the talismans for the earth, ghost, and animal paths are burned. Following the three positions Shen, You, and Xu, one concentrates on visualizing and scatters numinous Qi. With both hands forming the Jade Clarity Formula (Yuqing jue), one guides the breath and imagines it flowing like a river. Two streams of breath are exhaled through the nose and made to join. Then one turns the light of the Azure Mystery Circular Image, pouring the radiant Qi downward into these three evil paths and breaking open the dark, obscure breaths within each path. The wandering spirits of the three paths then slowly ride the light down to the foot of the altar. Their forms are no longer dim or obscured; they raise their hands in homage, some kneeling and some standing.

The incantation for universally summoning the beings of the three evil paths to the feast and to pay homage to the Supreme Thearch is:

"Jade Clarity's transformations are infinite, untying the tangles of evil karma. May sentient beings turn into the good path and open the road to immortality. The Jade Emperor sends down his edict, urgently summoning all beings to ascend in good time, to receive offerings and to attend the court of Heaven."

(The phrases "Chinese" and "Dong Qi" that appear here may be cues or visualization markers within the liturgy.) The summoning of the dead then begins, and the Fulu for summoning the dead is burned.

Visualize the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, a revered Daoist deity), whose perfect radiance illuminates the ten directions, dispels the darkness, and bathes the orphaned spirits and all other beings in precious light, leading them together to the feeding altar (hu yan).

Form the mudras (jue) to summon the spirits of the dead and arrange them according to their ranks. When performing the Transformation of Food rite (bianshi fa), first burn the talisman (fu) and recite the invocation spell, form the Seal of the Five Sacred Peaks (wuyue yin) with the hands, and summon the spirits of the five directions. Then place the talisman into water.

The Qi of the Three Lights

The Sun Soul, Vermilion Radiance (the essence of the sun), shines, its green light reflecting and its red brilliance swirling. The spirits Chitong, Xuanyan, Biaoxiang, and others draw nine rays of sunlight from beside the left eye and blow them onto the offered food.

The Moon Spirit, Aixiao Fen... Yi Liao Yuan Hu Ling Lan Yu Hua Jie Qiao Chun Jin Qing Ying Jiong Rong Tai Biao. (This passage concerns lunar deity names and spirit script. Its wording is difficult to decipher with certainty.) Ten rays of moonlight are drawn from beside the right eye and blown onto the offered food.

Kui, Bo, Yan, Ti, Mi, Yu, Wei. (These are the names of the stars.) The yellow-light qi is drawn and blown onto the food. Then the names of the Three Honored Ones are recited, and the qi of the Three Heavens is drawn and blown onto the food.

Burn the talisman used for the transformation and recite:

"The offerings fill the ten directions, pass through every orifice, and fill the void. They are inexhaustible to take and never run out when eaten. Once the spirits have partaken, may they ascend to the Jade Capital. Swiftly, as the statutes command!"

With both hands forming the Jade Clarity seal (Yuqing jue), visualize oneself becoming the Yuanshi Tianzun. Draw the three qi descending from the Heavenly Gate and receive them into oneself. Blow the qi onto the talisman and burn it in a bowl of water. Sprinkle water with willow twigs, recite the secret spell, and circle the altar in visualization according to the ritual. After burning the talisman and reciting the spell, present the offerings.

The practitioner circulates qi in the dan palace (dan gong, the inner energy center), calls oneself "Perfected Person" (zhenren), lights incense, knocks the teeth together, and faces the Heavenly Gate to invite the descent of golden light and Dao-qi. Visualize thousands of layers of golden light filling the space before the body. Close the eyes, circulate the lights of sun and moon, and let them merge with the golden light. As the golden light descends, it spreads like rising clouds and mist, and the dharma food gives off a rare fragrance that fills the ten directions. After making offerings to the thousands of true and holy beings, give the food to the spirits and pray:

"May the heavenly immortals receive the offerings and the gods enjoy the provisions. May the living beings of the human world also taste their flavor. Within the good paths, may the spirits of the dead be elevated."

Secret Spell

"The waters of Mount Kunlun flow on without end, and the qi of Wangqing spreads vast and far. The Azure Mystery spirits stand attendant on either side, and their subtle fragrance penetrates heaven and earth. The Jade Maidens pour down the true elixir, and the perfected immortals bestow auspicious signs. Once the food is eaten, for hundreds of millions of years body and mind shall be content. In delivering the dead, may they be forever freed from the Great Retribution Ground (the place of recompense and suffering). Swiftly, as the statutes of the Primordial Celestial Emperor command!"

Guanhua (Transformation through Infusion)

Burn the "Talisman of the Divine King of Great Brahma, Primordial Chaos" (Mingjie Da Fan Shenwang Fu) and recite:

"The Jade Character proclaims universally, and the offerings fill the void. Primordial chaos (mingjie, the undifferentiated primal qi) gives birth to refined essence, so that hunger and thirst are cut off forever. The food is inexhaustible to take, and its flavor surpasses the heavenly kitchens."

The secret transmitted by the Supreme Deity is this: burn the "Ancestral Qi" (the primordial qi of Daoist teaching), place it in a water bowl, and petition the Jade Emperor (Yuhuang) to send down auspicious sweet dew, to nourish the one hundred and twenty officials and lords, and then sprinkle the water for use.

The officiant extinguishes the lamps and sits upright in complete concentration. The left hand forms the "Chen Script" (chenwen) seal and flicks it outward; the right hand forms the "Seal of Majestic Virtue" (weidei yin) while pinching the "Jade Clarity Formula" (yuqing jue). The two hands are turned palm-up and palm-down and joined to form the Jade Clarity Eight-Finger Formula, which is raised upward. The officiant then visualizes the deities transforming: the Jade Emperor, Supreme and Honored, appears in the void and proclaims the "Mingxing Great Brahma Divine King," a god visualized in the ritual. The Divine King stands ten thousand feet tall, with a form like a dragon or tiger, four eyes, and five-colored clouds of qi encircling his body, with light radiating from the tips of his hands and feet.

The Divine King manifests one hundred and ten Numinous Officials, who descend from the Heavenly Gate through the air on black clouds, each holding a branch, and scatter the sweet dew and Dharma rain everywhere. The rain falls like a fine drizzle and mist, spreading in all directions. With every drop sprinkled, the offering vessels become broad and abundant.

Next, the officiant visualizes the Palace of Pure Mist (jingmei zhi fu, the pure water palace) releasing a single ray of true light. With both hands forming the Jade Seal, the officiant turns the eyes left and right, raises and lowers them, silently recites the great Jade mantra, and holds the mind steady and undisturbed, clear and free of distraction. Then the qi of the five directions is drawn in, gathered and condensed into a single mass, bright as a precious mirror and illuminating without obstruction.

From this round mirror, the Dao gives birth to One; One gives birth to Two, Two to Three, and Three to Nine; Nine then transforms eight-and-seventy-one times, and afterward its changes become limitless, filling the ten directions. The offering vessels rise from below until they reach the heavens, their scope ever expanding. Spiritual qi and smoke circle the cinnabar realm in the void, making the numinous altar bright and transparent. The offerings bestowed transform according to intention, without obstruction or limit; rare fragrances surround the ten directions, and Dharma food fills the world. The offering vessels hang in the air, and within and beyond the offering banquet, and across the fields, mountains, streams, and valleys, offering food fills every place.

Then the "Ten Heavens Formula" is performed, summoning countless Jade Maidens and Youthful Lords, as numerous as grains of sand, to provide food for the many souls and to lead those souls forward to receive the offerings.

The Scripture of the Five Kitchens

The purpose of the Scripture of the Five Kitchens is to fill the Five Viscera and settle the Five Spirits. When the Five Viscera are full, the body is nourished; when the Five Spirits are quiet, desires recede. Thus this scripture is a method for regulating the Five Viscera, like seeking clothing and food from the kitchen, and so it is called the "Five Kitchens."

Secret of Longevity: Mao Script, Green Qi

When one qi is harmonized, one returns to Supreme Harmony (taihe). Those who have attained the Dao find that all things return to Supreme Harmony, and therefore nothing is left unharmonized. The profound principle accords with the deep and mysterious realm.

Secret of Freedom from Hunger: Li Script, Red Qi

Secret Chapter on Not Heat: Zhongwen Huang Qi (Chinese Yellow Qi). When the qi of various foods has condensed, it all returns to the Original Qi (benyuan zhi qi). Not all condensed qi can remain stable over the long term. One should follow the timing of circumstances and take in what suits each situation.

Secret Chapter on Not Cold: You Wen Bai Qi (White Qi). In cultivating the mind and will, one must keep away from distracting thoughts and steadily accumulate practice. Yet if one only seeks to be free of distractions without actually practicing, the goal cannot be reached. Merit already attained should not lead to a halt in progress on the assumption that one already knows enough.

Secret Chapter on Not Thirst: Kan Wen Black Qi. Do not direct the mind to chase after thoughts, nor dwell in a state of cutting off all thinking. Neither deliberately preserve thoughts nor deliberately extinguish them. True practice lies in guarding one's original nature and keeping it deeply concealed.

May the boundless food of the Three Heavens fill the Dharma Realm (fajie) and relieve beings suffering from hunger and thirst. May the pure, formless body manifest. (The syllables such as "mo" that follow are chanted sounds in the scripture.) By imperial decree, we recite the incantation to summon the power of the Three Heavens: let the decree of the Three Heavens descend.

Form the Zhongwen mudra (jue) and recite the "Qingxuan Precious Name" eighty-one times to gather qi. Visualize oneself entering the Dharma body (fashen) and transforming into the Compassionate Venerable of Taiyi, seated upright on the Mysterious Platform, with banners and ornate pennants hanging overhead. The left hand holds a water bell, the right hand grasps a precious staff, and nectar is sprinkled everywhere. Next, visualize Taiyi riding blue clouds and abiding in the empty mystery, scattering nectar across the four directions. This transforms into a Dharma rain and compassionate clouds filling the void, moistening and filling every place. Then recite the middle section, and visualize the Thirty-Two Heavens of the four directions together descending radiant qi into the food in the offering vessels, so that it fills the boundless worlds. Beings of the three evil paths (hell, hungry ghosts, and animals), along with wandering spirits and solitary ghosts, all receive abundant sustenance.

The rite is complete.

Next, calm the mind and circulate the Mingxing Talisman (the Primordial Chaos talisman). Visualize the Jade Emperor bathing the souls of the six paths (liudao) with compassionate and auspicious nectar, so that their forms are cleansed and transformed. Joyfully, they bow their heads, raise their fists, gaze up at his benevolent countenance, regain their vitality, and come forward to pay homage. Then form the receiving mudra with both hands, circulate the radiant qi, and lead the multitude of souls to stand in order across the ten directions. Light shines everywhere, the souls take refuge in the Three Treasures, and they kneel to receive the talismanic precepts. Considering that these ghosts may have held grievances in life and that resentments may remain unresolved after death, one uses talismanic edicts to instruct and admonish them, dissolving their enmities and guiding them toward the good path.

Burn the talismans that untie grievances, and recite the Decree Talisman for Releasing the Ten Injuries.

Then close the Thirty-Two Heavens Lamps.

Report to the spirits and send off, one by one, the celestial decrees and the Thirty-Two Heavens Lamps, respectfully inviting the Three Supreme Ones, the Sovereigns of the Thirty-Two Heavens, the Lofty Perfected of the Three Realms, and the sages of the ten directions……

The Extremely Flying Heavenly Kings, the Great Demon Kings of the Three Realms, the Demon Kings of the Five Emperors, the immortals, the Jade Maidens, and the other divine beings oversee and preside over the salvation rite (duyi). The lamp altar (the platform where the rite is performed and the lamps are placed) has three tiers. The upper tier represents the four heavens of the Formless Realm, where the throne of the Formless Realm Demon King is set up and the banners of the Flying Heavenly Kings of the Ten Directions are hung. The middle tier represents the eighteen heavens, where the throne of the Form Realm Demon King is set up. The lower tier represents the six heavens of the Desire Realm, where the throne of the Desire Realm Demon King is set up.

Among the rites of the Lingbao Great Refinement Retreat (Lingbao dalian zhai fa, a retreat of the Lingbao school centered on refining the souls of the dead), refinement (liandu) is the most difficult. It is the method by which ordinary people are freed from the mundane, enter the sacred realm, and undergo a transformation of their very substance. The souls of the dead sink and suffer through nine nights, hoping to be saved when the morning yang energy rises. Once one grasps the principles involved, water and fire can be made to blend and regulate each other, so that the foul material form of the yin corpse is transformed into spirit in an instant. Without this method, reciting the liturgy (keyi) by rote is mere futility and betrays the souls in the netherworld. This is among the most important rites for the High Master (gaogong), the Daoist ritual specialist who presides over the ceremony.

The master ascends the refinement altar, visualizes and makes use of purified water, and causes five-colored rosy light to circle above and below. First he sets up a water pool facing the direction of Hai (north-northwest), circulates the qi of the north, and at the Shen position performs the mudra. He treads the Northern Dipper steps (the ritual gait that follows the positions of the Big Dipper) and recites the numinous scriptures to stir the pool. Then he recites the names of the Twelve Sources of Rivers thirty-two times, draws in the qi of the north and the water of the Celestial River, and pours them into the pool. He burns the True Water talisman and the Water General talisman, refines the talismans in the water, and visualizes divine officials encircling the pool. Next he sets up a fire pool facing the direction of Wu (south), circulates the qi of the south, treads the Southern Dipper steps, recites the numinous scriptures to lay out the fire's power, and recites "Hurling Fire Ten Thousand Li" thirty-two times. He draws in the fire qi of the south and pours it into the pool, burns the True Fire talisman and the Fire General talisman, refines the talismans in the fire, and visualizes divine officials encircling the fire pool.

Next he visualizes the scene transforming into a world of the Cinnabar Heaven, and contemplates the master's transformed body filling heaven and earth. In the Niwan Palace (Niwan gong, the cultivation image located in the head) appear the realms of the Three Heavens. On the forehead appear the Nine Heavens and the Thirty-Two Heavens, each with its terraces and halls. The left eye is the Sun Palace, the right eye is the Moon Palace, and the seven orifices are all stars and constellations. Behind the neck is the Luoxiao Terrace; the mouth is the Celestial River; the neck is the Twelve-Story Tower; the heart is the Vermilion Fire Palace of the Cinnabar Court; and the spine is the staircase that reaches through to heaven. The left kidney is a water pool that flows out Jade Water; the right kidney is a fire pool that flows out Jade Fire; the weilü (the tip of the spine) is the Yin Gate. The master's transformations throughout his body are identical to those of heaven and earth: his body stands within heaven and earth, and heaven and earth are contained within his one body.

At this point he no longer visualizes his own form and appearance. He only visualizes the Lord of the Cinnabar Womb (Danyuan jun, a divine being contemplated in inner cultivation) receiving the primal qi and ascending to the Niwan Palace, where it becomes the Primordial Heavenly Venerable (Yuanshi Tianzun). The Venerable sits upright within the inner chamber and carries out the Supreme Way. On the left and right are attendant officials, Wang the youths, and Jade Maidens who serve and guard him, and divine officials are present in every place. The Primordial Heavenly Venerable emits a great light that shines downward on the Yin Gate, causing it to open and become clear……

Countless ghosts are summoned into a vast and all-embracing realm. The Daoist master (fashi) sets the Celestial River waters in motion, pouring them into the Eastern Well (Dongjing), a lunar lodge, and then into the pool of the left kidney. The moonlight of the right eye shines directly on the pool, making its waters bright and pure. Next, he sets the fire of the Vermilion Heaven in motion, pouring it into the fire marsh of the right kidney. The sunlight of the left eye shines directly on the fire marsh, making its flames blaze. Water and fire reflect one another, and everything is bright and clean.

The master directs the great generals who govern the Water Palace and the officials of the water pool to lead the deceased souls into the pool. The "water" here is the Essential True Unity of Primordial Heaven (xiantian zhenyi zhi jing), the original essence-qi. When the souls enter the water, they wash away dust and grime, recover youthful faces, and display a luster like jade. Afterward, the master burns the Water-Refining Talisman (shuilian fu), then orders the great generals who govern the Fire Palace and the officials of the fire marsh to lead the souls into the fire marsh for smelting. The "fire" here is the True Yang Qi of Primordial Heaven (xiantian zhenyang zhi qi), the original yang vital energy. As soon as the yin souls enter the fire marsh, they melt like fire-dates, and the yin corpses likewise change their form and are reborn. The master then burns the Fire-Refining Talisman (huolian fu), recites secret formulae, and gathers the qi of the four directions so that the hun and po souls are generated. He then burns the Five Emperors Full-Form Talisman (wudi quanxing fu), so that the five viscera and six bowels simultaneously give birth to spirits.

Next, one visualizes young maidens each holding the pure garments worn for ascension and handing them to the souls. One imagines the souls putting on the clothes, their countenances radiating light. The officials guide the souls up the celestial stairs formed from the spine, to the Vermilion Hall of the Fire Palace (zhuling huofu), the place in the Daoist netherworld where souls are refined. The master burns the Crossing-the-Bridge Talisman (dudu qiao fu) and visualizes the multitude of souls crossing the bridge and departing. They then receive the refining of sunlight, so that their bone structure becomes transcendent. In the fire marsh there are countless fire dragons, each carrying an infant upward to the Yuluo Xiao Terrace, a high platform in the immortal realm, where the infants are reborn according to rank. The master swallows his saliva, gathers the true water and fire qi emitted from his own body, and returns each to its proper place. When the rite is complete, he descends from the altar and burns the talismans.

Nine Heavens Refinement

The master steadies his breath and concentrates his mind, then inhales a single breath of birth-qi (the primordial qi with the power of generation) and sends it straight into the Womb-Origin Life Gate (bao yuan ming men). He then circulates the qi of the Nine Heavens and pours it in, fusing and transforming it into an infant resembling his own form. The master holds the grip (wogu) within and without, so that his remaining light spreads across heaven and earth. Next, he circulates the five-colored qi corresponding to each of the five viscera. He visualizes it rising like clouds from below, bearing the infant up the celestial stairs until it reaches the Mud Pellet Palace (niwan gong), the upper Dantian in the head, where it transforms into the Primordial Heavenly Venerable (Yuanshi Tianzun), one of the Three Pure Ones (Sanqing).

The true qi of the five viscera condenses into a lion. The Primordial Heavenly Venerable emits a wisdom-light as round as a precious pearl and sits upright on the five-colored lion. His whole body radiates the light of a hundred treasures, illuminating the heavens and earth, inside and outside, in perfect clarity. On the left is the sun, and on the right is the moon. Jade Youths and Jade Maidens attend and guard the Primordial Heavenly Venerable, who summons...

The Lord Official of Refinement presided over the rite in the Hall of Refinement, and countless ghosts gathered within the Gate of Yin. The practitioner then visualized a water pool and a fire pool, each reflecting the other, inside and outside. The Lord Official arranged his attendants on the left and right and guided the souls in turn into the place of refinement. First the souls entered the fire marsh, where the true yang fire melted them until they appeared like fire-jujubes. Then they were led into the water pool to wash away the dust of the mortal body, so that they shone with light. This is the refinement of fire and water, which refines the substance with the Jade Pupil and cleanses the form with the Yellow Blossom.

After the refinement of fire and water, the nine chapters were recited in sequence to refine the primordial qi (yuanshi zhi qi). With each chapter, the corresponding organ's qi was circulated and poured into the life-source (mingyuan) of the soul, so that it sprouted anew. In the first chapter, the spleen was circulated and yellow qi was poured into the Bao life-source, causing it to sprout and flow freely. In the second, the heart was circulated and red qi was poured into the Tai life-source, causing it to sprout and loosen its bonds. In the third, the small intestine was circulated and pale-red qi was poured into the Hun life-source; the gate of the Hun underwent refinement and became immortal. In the fourth, the lungs were circulated and white qi was poured into the Po life-source, causing it to sprout and the gate of the Po to close its passes. In the fifth, the liver was circulated and azure qi was poured into the life-source of the viscera, causing them to sprout and become cool. In the sixth, the bladder was circulated and dark-green qi was poured into the Linfu life-source, causing it to sprout and the fluid-channel of the stomach to produce saliva. In the seventh, the kidneys were circulated and black qi was poured into the Yuanfu life-source, causing it to sprout, the orifices to open, and hearing and sight to become clear. In the eighth, the large intestine was circulated and green qi was poured into the Huafu life-source, causing it to sprout until the three parts and eight scenes were complete and the body and spirit were whole. In the ninth, the stomach was circulated and purple qi was poured into the Yuefu life-source, causing it to sprout. The Three Passes, the five viscera, the six bowels, the nine palaces, the golden chambers and jade rooms, the twelve gates, the purple doors and jade portals, and the root of the thirty-six thousand joints all gave rise to spirit-luminosity at once.

When the refinement was complete, the accumulated mundane habits of every category of sinful soul were washed away, their original nature became manifest, and their bonds and grievances were dissolved. They transcended worldly existence and entered the realm of the sacred. The officer-youths of the rite then bestowed on them pure garments for ascending to heaven, their sleeves fragrant and their appearance clean and bright.

The officiant visualized the water pool and fire pool merging into the Court of Flowing Fire, located within the heart-mansion. The Lord Official led the assembled souls up into the Court of Flowing Fire, where they set in motion countless fire dragons. These dragons carried Changgeng vases, and each vase held one infant, lifting them upward to the Yuluo Xiao Terrace, where they rose on light and were transformed according to their respective ranks. When the rite was complete, the officiant returned to the Palace of True Origin, steadied the breath, swallowed the saliva, and then descended from the altar. The method of drawing the talismans and visualizing their application is not elaborated further here.

The practice of liandu (refining the dead, a Daoist method for transforming deceased spirits so that they may be delivered) requires first understanding how to gather, take in, and consume the pure Qi of the three luminaries, sun, moon, and stars. Through Solar Essence (rijing) and Lunar Splendor (yuehua), one exhales the old and inhales the new, so that the self gathers together and summons the Yang Spirit (yangshen), refining away the dark, yin Qi. Only then can one grasp the method of refining the spirits of the dead.

If a person's lifespan reaches thirty-six thousand days, their shenqi (spirit-Qi) will all return to Taiyin (the netherworld, the realm of darkness), and this is called gui (ghost). Gui also carries the sense of returning. But if, in life, a person depletes their original Qi through transgression and scatters their shenqi, death will follow. This is why some die before reaching their natural span, even dying in swaddling clothes. Such a person's shenqi is incomplete, and their bodily form is not secure. The souls and spirits of the dead belong to the utmost yin, dim and obscure. How could they be reborn in the realm of yang?

Therefore one must rely on True Water (zhenshui), True Fire (zhenhuo), Solar Essence, and Lunar Splendor, gathering the Nine Yang Qi (pure yang Qi) and joining it with the Five Shen (wushen) of the deceased, so that they return to their origin and are refined into a shengshi (a "living corpse"). In the ancient method, nine masters each presided over one day, refining one Qi per day. After nine rounds of refinement, the shenqi condenses and the numinous essence converges at the Court of the Great One (Taiyi zhi ting), the place where spirits gather in Daoist belief, while the physical form is refined in the realm of Zhuling (the immortal realm of Daoist legend where spirits are refined).

Yet many practitioners do not understand the secret texts of cultivation. They merely use cinnabar to draw talismans (fu), vainly tracing talisman forms. Though they employ water and fire, they do not know how to draw upon the Qi of Zhuling. Nor do they visualize and silently move the position of Dongjing Huanghua (the position and atmospheric image associated with True Water in the liandu method), and they never cause the Five Palaces (wufu, the bodily centers corresponding to the five viscera) to join and become true. Then, what is this so-called one-night refining? Where is it carried out, and how can the deceased be restored to a complete person?

Clarifying True Water (Ming Zhenshui)

What is called True Water is a Qi contained within yin, namely the Qi of "Heaven's One generating Water" (tian yi sheng shui), and it is therefore called Huangji (the Supreme Pole). Why is this so? Taiji (the Supreme Ultimate) uses the "One" to symbolize the central substance, and the "One" within it is Yuanqi (primordial Qi). When Yuanqi first stirs, form is already complete. When Taisu (the primordial substance from which all things are made) transforms again, it becomes an essential Qi capable of washing away the grime of yin and turning into Huanghua. This is the True Jing (essence) of Taiyin, that is, True Water.

When True Water flows into the Celestial River (tianhe), one then conveys the water of the Celestial River into Dongjing. One must also cause the Huanghua to descend into Dongjing. This is called "water floating over wood" (shui fan yu mu). Through the circulation of water, there arises the function of water above and fire below, which is called "killing water" (shashui). This water is dark and turbid, so how could it irrigate and nourish an infant and make the hundred spirits grow? Water-Qi mixes, opens and closes, and transforms without end. The clear yang Qi rises and floats up to become Heaven, while the primordial yin Qi descends to become Earth. Heaven and Earth are rooted in Yin-Yang, and the principle of their movement and stillness is to carry Huanghua up above Dongjing, gathering the spirit of the Heavenly One and generating the fire of the Earthly Two. Thus water forms above and fire below, and both flow into the Three Palaces (sangong).

Method of Taking True Water (Qu Zhenshui Fa)

The Kouijue says that to draw the "Dongjing Huanghua Shenshui" (the divine water of the Eastern Well), one should choose the day when the Well Lunar Lodge (Jing Su) falls on the duty day of the month. Place the month's yuejiang (monthly general, the branch used to calculate the directions of days and hours) on the position of the duty lodge, then count backward from there to see which direction the Well Lodge falls in. Draw water from that direction.

Take the Hai branch as the yuejiang for the first month, Xu for the second, and continue in reverse order. If, in the first month, the Well Lodge is in the Mao position, place the yuejiang Hai on Mao and count forward to Wei, obtaining the character Mao. Mao is the direction of the Well Lodge, which is also the direction where "the Celestial River pours into the Eastern Well." Draw water from this direction for use.

The method says that water should be drawn when the sky is just brightening and the sun is about to leave Fusang (the place in ancient myth where the sun rises). No one should have drawn water from the Eastern Well yet. First, use blue paper and write the "Qingshui Fu" (Water-Requesting Talisman) with cihuang (orpiment, a yellow mineral pigment). Burn the talisman into the well so that it dissolves. Then form the qianwen hand seal (the seal of the Qian hexagram), inhale the qi of the northwest, hold a candle so that its light shines down to illuminate the water below the surface, and draw the water into a clean vessel.

With both hands forming the qianwen seal, blink the right eye three times. Circulate the qi of the two kidneys so that it rises along both sides of the spine to the crown of the head. Then inhale the qi of the northwest so that it enters the head through both nostrils, merges with the rising kidney qi, circulates, and finally flows down into the water. Visualize the water above and the fire below; this is the true water.

Distinguishing the True Fire

The "true fire" is the fire within yang qi. This fire can expel yin turbidity and refine it into a spirit-body like that of an infant. Afterward, one circulates one's own qi so that it unites with the true fire. Then one seeks external true qi to cultivate the internal true qi, so that the two blend into one. This is yang within yang, the Celestial Primordial True Qi. Draw it into the Dantian, circulate and nourish the body's true qi, and let it condense into a single mass, called "Zijin" (Purple Gold).

For example, the fire qi of the south is a fierce, baleful fire, and the water qi of the north is a black, turbid water. How could these two nourish and transform the myriad things and give life? The qi of the south is red and the qi of the north is black; both are baleful, so how could they nurture all things? Today, those who practice refinement repeat these errors without examining and clarifying the principles involved.

On closer examination, the qi of the south should be the qi of the southeast, and the qi of the north should be the qi of the northwest. The southeast is the Zhuling Palace (the divine palace, in Daoist belief, that governs generation and transformation), and the fire here can nourish the myriad things and bring about their birth. The northwest is the Celestial Gate, and therefore it is called "the Heavenly One generates Water"; this water nourishes all things. The northwest is also where the Celestial Emperor dwells, so it is called the dew and rain. After rain and dew moisten them, even dry bones can regain vitality. When the heavenly qi is clear and bright, one can gather the qi of the sun.

Only on dark nights is it suitable to refine, burn fulu talismans, and gather qi.

The Method of Gathering the True Fire

The Kouijue says: whoever wishes to gather yang jing and true fire must first burn poplar wood into charcoal...

At noon, face the sun and cut a piece of bamboo to draw fire. Once it is lit, use seal incense (yinxiang) to carry the flame. When the fire has caught, write the "Request Fire Talisman" (qinghuo fu) in cinnabar on red paper, perform the Si-character pinching formula (zhi si wen jue), and draw in the qi of the southeast. Burn the talisman to lead the fire into the brazier, and use it to ignite the charcoal.

The formula instructs: turn your body and look toward your left shoulder, and visualize a vermilion dragon in your heart flying out of your left ear, with fire of light streaming from your right eye. The vermilion dragon coils around the shoulders and back, rides the firelight up into the sky, and then re-enters the fire. Is this the true fire?

Using Water and Fire Methods

That night, when the refining rite (liandu) is held, set up a Fire Pool altar. The fire pool holds the true fire in a round stove, and the water pool holds true water in a square vessel. Erect two placards, one for the fire pool and one for the water pool: the fire pool uses red banners, and the water pool uses yellow banners. Hang five-colored banners at the five directions of the altar, and write the Five Emperors talismans (wudi fu) on them.

Method of the Water-Fire Refining Altar

The Master first kneels before the Supreme Thearch (Shangdi) and presents a memorial, then lights thirty-two heavenly lamps. A fire pool is placed beside the Southern Dipper, and a water pool beside the Northern Dipper. Behind them are arranged the Great Emperor of the Southern Pole and the Supreme Deity Who Gives Birth to the Spirits of the Nine Heavens. In the center, the thirty-two heavenly lamps are set out, with the position of the sun on the left and that of the moon on the right. Further arranged are the Flying Spirit-Kings of the Ten Directions, the Officers of Merit of the Dao of Heaven, the Great Spirits of the Ten Directions, the Official Attendants of the Yellow Register Court, the officials on duty for the day, the Six Offices of the Celestial Physicians, the Flying Envoys of the Ten Directions, and spirit-clerks such as the Golden Dragon, the Jiao Dragon, and the postal runners.

Then the altar rite begins. The Master ascends the seat, offers incense, and invokes the Flying Spirit-Kings and the Great Spirits of the Ten Directions, inviting the Thirty-Two Heavenly Sovereigns and their attendants to descend to the altar. These divine beings come to oversee the refining and arrive from all ten directions. Next, the spirits of the dead are led in to receive refinement, carried out according to the liturgy (keyi).

Clarifying the Five Stages of Salvation

For any rite of transfer and extraction performed for the dead, the first, which establishes purification and merit and atones for the deceased's sins, is called "extraction" (badu). The second is called "ascension" (shengdu), the third "transcendence" (chaodu), the fourth "enhancing the rank" (zengchong pinge), and the fifth "universal deliverance" (jidu).

"Extraction" refers to the fact that when the dead have just entered the netherworld, their sins still cling to them. The spirit must therefore be pulled out of the underworld, allowed to be reborn according to its rank, and refined by the three luminaries of sun, moon, and stars.

"Ascension" addresses the concern that the deceased, having accumulated little merit and much sin in life, may find it hard to be reborn among the thirty-six categories of the human realm, or may be born into a poor and lowly household. Therefore, various meritorious rites are performed to help the spirit ascend, and it receives refinement at Nanchang.

"Transcendence" addresses the concern that the deceased may only be reborn at a middling rank. If their filial devotion is deep and their grief sincere, a universal salvation rite is established for them, widely relieving the six paths and four modes of birth. In this way, exceptional merit is accumulated and the spirit is enabled to rise.

Elevating Conduct and Refining the Corpse: The Nine Refinements: Some of the deceased, though reborn into the human world, have not returned to the proper Way or accepted transformation through teaching. Their conduct must therefore be elevated, and they must be delivered through the refinement methods of Lingbao (Numinous Treasure, one of the scriptural and ritual traditions of Daoism). It is feared that unresolved disputes remain between the deceased and the enemies and creditors they have accumulated over three lives and seven generations, including claims for life and for money. Even if they have received the mandate of Taishang (Most High, the Daoist title for the supreme deity) and been reborn, they may still be pursued by their enemies and cannot find peace. Thus the sunken must be widely delivered, so that they may ascend and undergo refinement. This is the meaning of "Opening and Transformation in the Five Kalpas."

Three Lights Refinement: The Three Lights are the upright qi of Heaven, namely the sun, the moon, and the stars. They are also the Three Marvels of Heaven. The Three Marvels of Earth are yi, bing, and ding, and the Three Marvels within the human body are Jing (essence), Qi (vital energy), and Shen (spirit). When these three sets are united, they form the number of the Nine Yang.

Thanksgiving Jiao Offering: Guangcheng says that jiao is another name for sacrifice. A sacrifice made with whole animals and blood offerings is called ji, while a rite performed with vegetables and fruit, carried out through sincere and devoted cultivation, is called jiao. Both can invite the true spirits (zhenling) to descend.

According to the Hetu Jing Pin, the Three Caverns (Dongzhen, Dongxuan, and Dongshen) contain forty-two types of jiao rites, which are similar to the zhai (purification) rites. Including the various miscellaneous jiao methods, there are fifty-six categories in all. Earlier sages established these rites in response to different circumstances and responses, aiming to gather the true spirits widely, pray for blessings, aid all beings, benefit the people of the world, and assist the royal Way in teaching and nurturing the myriad things. The rites take Taishang as their principal deity and the Northern Dipper as their ancestor. So long as the offerings are exquisite and abundant and the heart is sincere and single-minded, what good wish could fail to be answered, and what evil could fail to be dispelled? If the procedures for inviting the true spirits do not conform to the norms and conduct is improper, the spirits naturally will not respond and descend.

Thus it is clear that the Three Caverns have both twenty-seven types of zhai methods and forty-two types of jiao rites. In recent times, some shallow and reckless practitioners have claimed that the Lingbao school holds zhai while only the Zhengyi (Orthodox Unity) school holds jiao. Therefore, once the zhai liturgy ends and the altar is dismantled, they change the Zhengyi name and vestments and then perform a separate jiao. How absurd this is! All of the Three Caverns originally had jiao rites. Moreover, the jiao performed at the dismantling of the altar expresses gratitude to the true spirits after the zhai is complete. How could one change names and vestments and establish a separate set of rites for it? Such hasty conduct and contrived pursuit of novelty corrupts the liturgical codes (keyi) and ritual institutions, and its harm cannot be fully described.

This is indeed the correct principle recognized by both past and present and the common view throughout the realm. How can it be disturbed by private opinion? Recently, some people, after dismissing the assembly and sending off the masters at the close of the zhai and completing the rite, have again invited the Supreme Perfected to hold another jiao, calling it a "dedicated jiao" (zhuanjiao). If one understands jiao after zhai in this way, it departs completely from the original intent. If one follows the ancient methods...

In ancient times, altar rites were not yet as numerous as they later became. Rituals were performed only on the altar itself. When a jiao (an offering ritual of petition and thanksgiving) was to be held, blue cloth and crimson seats were laid out outside the altar, and seasonal fruits and jiao foods were set out. In that period, no separate jiao memorial (jiaozhuang) was submitted. The gods were invited to take part in the jiao only after the presentation of memorials (baibiao) and the casting of dragons (tou long) had been completed.

Today, although rituals are still conducted at an altar, separate divine images and spirit tablets are also installed and the ritual space (daochang) is arranged, so after the jiao concludes the ritual must continue in the daochang. Following the ancient system, the jiao could be held on the altar right after the memorials were presented, and then the Sanxian li (Three Offerings Rite, three presentations of offerings) would be performed in the daochang. After that, the rite of sending off the masters (songshi) and dismantling the seats (chexi) would follow. This method is both simple and fitting, and it does not contradict the old ritual standards.

Another method is also possible. After the memorials are presented and the dragons are cast, the officiants first return the incense burner (huilu) and leave the hall (chuhu), then withdraw to a quiet chamber to rest briefly. They then re-enter the hall, ascend the altar, and perform the keyi (liturgy) in sequence: inviting the sacred ones (qingsheng), establishing the jiao (shejiao), returning the precepts (huanjie), installing the offices (nazhi), sending off the masters, and dismantling the seats. Next, they recite the Santu Wuku Song (Hymn of the Three Paths and Five Sufferings) and circle the altar once, leave the hall, dismiss the divine officials of each altar position, and finally dissolve the altar and disperse the seats. The offerings of palanquins and horses in the jiao rite are only a means of expressing respect, so it is sufficient to present the corresponding written documents.

In ancient times, apart from the jiaozhuang, written exchanges were few, so from the Supreme Thearch down to each of the true deities, sacrifices were arranged according to need, and there were not many jiao positions. In later ages, the number of divine offices involved in documents such as written petitions and official notices increased. Wherever a document was delivered to a divine bureau, a jiao of thanks should be established for it.

The number of jiao positions should be set according to the rank of the person and the gravity of the matter. The Son of Heaven uses three thousand six hundred positions. Dukes and marquises use two thousand four hundred or one thousand two hundred. Commoners use three hundred sixty, two hundred forty, or one hundred twenty. The reason these numbers should not be reduced is that any fewer would not allow the rite to be complete.

Some people combine all the Shangzhen (Highest Perfected) into one jiao position, which is improper in principle. Some even merge the Nine Heavens Supreme Thearch into a single position, and the thirty-two heavens into another, which truly shows a lack of reverence. Today, the Shangzhen should each be given their own positions. As for the generals and clerks in the various fa altars, their number is too great to count one by one, so they may be grouped by category and summarized appropriately. If, before the generals and clerks, offerings of wine and fruit are displayed in abundance and a general jiao of thanks is held, there is no need to count each one separately, and this is more appropriate.

Such matters must be especially carefully considered before they are carried out. Recently, some have also hung notices of the Santu Wuku Song at the altar gates, a practice that is highly contrary to ritual standards. However, arranging the altar gates and erecting notices according to the patterns of the heavens and the features of the land, when the altar is set up, serves to display the proper form and regulations of the fa altar.

Offering the Dragon and Presenting the Tablets (Tou Long Jin Jian)

The liturgy says that the Great Dao (Dao) gave birth to Heaven, Earth, and Humanity, the three powers (sancai), through a single breath of qi, and that it generates, completes, and harmonizes all things. For this reason it established the Bureau of the Three Primes (sanyuan), which governs reward and punishment, and placed the Three Officials of Heaven, Earth, and Water (sanguan) in charge of the Three Primes. Human birth and death, longevity and early death, fortune and misfortune all depend on this system. The three kinds of tablet texts are likewise the statutes and norms of the Three Primes.

According to the Xiayuan Huanglu Jianwen Lingxian Pin (Xiayuan Huanglu Jianwen Lingxian Pin, "Spirit Immortal Chapter on the Tablet Texts of the Yellow Register of the Lower Primes"), after the ritual fast has been completed, one should offer three tablets in accordance with the Chishu Yujue (Chishu Yujue, "Secret Formulas of the Vermilion Book") to report to the Three Primes, in order to remove the roots of transgression.

The Mountain Tablet: Written in cinnabar ink on a jade slip, bound with one golden dragon and nine golden knots, sealed with blue silk, and cast into the deepest recesses of the cliffs in the cavern heavens of the sacred mountains. It serves as a credential for ascension and reports to the Celestial Official of the Upper Prime (Tianguan Shangyuan).

The Earth Tablet: Likewise written in cinnabar ink on a jade slip, bound with golden dragon, golden knots, and blue silk. It is buried above the courtyard well of the altar precinct, or in a direction corresponding to the moon's position, as a credential for ascension, reporting to the Earthly Official of the Middle Prime (Diguan Zhongyuan).

The Water Tablet: Also written in cinnabar ink on a jade slip, with golden dragon, golden knots, and blue silk sealing. It is cast into the water palaces of the three rivers, sacred springs, and deep pools as a credential for ascension, reporting to the Water Official of the Lower Prime (Shuiguan Xiayuan).

The ritual method for the three tablets is as follows: each tablet uses nine golden knots, for a total of twenty-seven. Each tablet also carries one golden dragon and one jade disc, is wrapped in blue silk, and is then offered. The present explanation of these methods, drawn from the Mengzhen Kege (Mengzhen Kege, "Regulations of the Covenant of the Perfected"), is meant to report to the Three Officials of Heaven, Earth, and Water and to make a covenant with them, asking them to oversee and certify the merit of the purification ritual. If anything is lacking, the Nine Capitals Bureau of the Earthly Official (Diguan Jiu Du Cao) will examine and handle the matter.

The term jian (jian, "tablet") carries the sense of reporting upward, and zha (zha, "slip") is the record. The tablets record the good deeds of the mortal world and report them to the Perfected above. The prescribed dimensions are one chi and two cun in length and two cun and four fen in width. The length follows the twelve months, and the width follows the twenty-four solar terms. The thickness of two fen follows the two modes (liangyi) of Heaven and Earth. The squared upper and lower ends follow the straightness of the sun's shadow, symbolizing uprightness, clear passage, and the absence of anything to evade. The state makes these tablets of jade…

The ancients held that jade possesses nine virtues, and that it can be used to express sincerity toward Heaven, Earth, and the gods. For this reason, the most honored covenant objects were made of jade. Dukes, lords, scholars, and common people used only jin wood (Hibiscus syriacus), shaped to the same form and standards as the jade tablets. Jin wood is white, fine-grained, and finely textured, so it could be likened to jade. This distinction was made to show the difference between noble and humble rank.

The dragon can ride the clouds and harness the vital breath (qi), and it commands Yin and Yang. When Yin and Yang join, they condense into form; when they scatter, they transform into patterns and color. The dragon's transformations are unpredictable: it can enter the earth and it can ascend to the heavens. The Three Heavens (Santian, the celestial realms of the Daoist cosmos) are the realm of extreme Yang, and the only beings able to carry messages and penetrate the mysterious void are likely the dragons. As a creature of the Yang class, the dragon was chosen by Heaven as the mount that carries dispatches between the celestial and human worlds. Humans imitated this idea by casting dragon figures from the finest gold, each weighing one liang. The state used the finest gold, while dukes and high ministers used gold of the second grade, and scholars and common people used silver gilded with gold. The finest gold is the hardest of the five metals and never tarnishes, so Heaven and Earth prize it, and it can communicate with spirits and unite with the divine. The dragon figure was cast and placed into a cavern abode (dongfu, the residence of the underworld spirits), and through it the covenant was announced to the Three Primes (sanyuan, the Three Officials of Heaven, Earth, and Water). The officials of the cavern abode and their subordinates, upon receiving the tablet messages the dragon carried, recorded the merits of the practitioner and reported them to the Supreme Sages. The response of the spirits follows the practitioner just as a shadow follows its form, so those who cultivate the Way must not omit this step.

The disc (bi) is the precious object used to revere Heaven, Earth, and the mountains and rivers. The mountain tablet was made of azure disc-jade as a token of the Nine Heavens, modeled on Heaven. Azure jade was shaped into a circle two cun in diameter, with a hole in the center. The earth tablet was made of yellow disc-jade as a token of the Nine Earths, modeled on the color of earth. It was square, three cun in diameter, with a hole in the center, the square shape imitating the form of the earth. The water tablet was made of dark disc-jade as a token of the water officials, modeled on the color of water. Black jade was shaped into a hexagon, three cun in diameter, with a hole in the center.

The knot (niu, the clasp that binds the tablets together) was used in place of the blood oath. The state used gold, and subjects used silver gilded with gold. The knot measured nine fen in diameter and was shaped like a ring.

Blue silk was used in place of cutting one's hair. It signified communication of the covenant and the conveying of sincere intent, and it was the most essential element of the rite.

As for the method of casting the three tablets, the Guangcheng Ke (Guangcheng Liturgy) states that once the ritual master has presented the tablet texts and recited the merits, and the reading is complete, the tablets may be buried in the altar the next morning, without any further announcement. Today, following the three-tablet memorial in the ritual of Zhang Chengxian, the true officials addressed in each memorial differ, and these differences are recorded in the Tou Jian Ke (Liturgy for Casting the Tablets), which explains them clearly. In modern times, when an altar is constructed, the earth tablet is offered only at the time of reciting merits and dismantling the altar, and it is buried immediately.

The slips, inscribed with the petitions, should be buried in the mountains or cast into water. Even though the petition has already been announced, a suitable day should still be chosen, or the offerings and implements needed for the jiao (offering rite) should be prepared on the fast day. The Master leads the officials, either by boat to the water cave or on foot up a famous mountain. Upon reaching the grotto, the grass should first be cut and the site swept clean, after which the offering table is set with wine, fruit, soup, tea, and dried deer meat. When the state holds the rite, sixty portions of offerings are used; the common people use twenty-four. All should follow the procedures of the jiao rite.

Afterward, the Master dresses properly, rinses his mouth and purifies his body, performs the rite of audience, and then arranges the jiao and casts the slips in the order prescribed by the Zhaijiao Keyi (liturgy of purification ritual). Only when these matters are thoroughly completed will the local tutelary spirits and the supervising officials of the rite report the matter to the immortal bureaus of the grotto-heaven, so that the petition slips may be conveyed. Only then will blessings and goodness respond immediately. One must not assume that reporting the matter at the altar is enough while neglecting to notify the grotto, and then simply throwing the slips into the cave. If this is done, the local true spirits will likely refuse to accept them, the merit of good deeds will not reach above, and instead heavy guilt will be incurred, causing great loss.

If the grotto in the mountains or waters is distant and the Master and the others cannot go together, then two persons holding Dharma offices should be selected to accompany the sponsor of the rite, carrying the slips directly to the grotto. There, they shall set up the jiao, make the report, and present the slips. The petition texts must not be hidden away and delayed for a long time, for otherwise the local tutelary spirits will record the matter and submit it to heaven, and the resulting guilt will be considerable. Be extremely careful. All the liturgical manuals used for casting the slips and making reports shall follow the Guangcheng Ke (Guangcheng Liturgical Code). However, these texts have circulated for a long time, and many passages were omitted during copying, so that only the invocation and petition wordings remain. They have now been carefully collated, and the complete contents are given in a separate volume.

To present the rite on behalf of the ruler and the officials, and also on behalf of the common people, the nine generations of ancestors, and the dead suffering in the long night of the three evil paths, the great fast should be performed. In each case, the rite of swearing an oath to the Nine Heavens and presenting slips to the Three Primes (Sanyuan) should be carried out, and the blessings obtained will be vast and boundless. These instructions must be heeded and followed diligently, without negligence, for otherwise demonic obstructions will corrupt one's own person. If the state holds the rite of casting dragons (tou long), there is a separate Jin Lu Keyi (Golden Register liturgy), whose regulations differ in complexity from the ordinary rites described here, and it should be carefully considered before being performed.

It is further said: if there is a Daoist cultivator of profound virtue who wishes to save the people of all heavens, so that all virtuous men and women may escape the three evil paths (hell, the realm of hungry ghosts, and the realm of animals), the five sufferings, and the eight calamities, and in future lives may always encounter the Great Dao, then on the eight seasonal festivals or on a jiazi day, the Three Primes jade slips (jade tablets presented to the Three Primes Heavenly Venerables) should be cast, in order to erase the karmic transgressions of past lives and to register one's name in the registers of heaven. Once the matter is accomplished, the heavens, the Three Officials, and the Nine Bureaus will relay the report level by level. The fellow adepts in heaven will also recognize the person, and the myriad spirits will all respect and protect them.

Five Emperors (the Heavenly Emperors of the Five Directions, Wufang Tiandi) dispatch divine generals to guard the Three Realms, patrol and welcome the gates, and keep Heaven and Earth pure and orderly. The sun and moon come to pay homage, and the myriad demons and spirits dare not disturb the practitioner. Whatever is petitioned is firmly granted, and wherever the practitioner's intent reaches or is directed, that place receives protection.

In this way, the seven generations of ancestors (qi zu) can immediately escape the Three Paths and Five Sufferings (san tu wu ku), the evil destinies of hell, hungry ghosts, and animals along with their hardships, and ascend to Heaven. Life, death, transgression, and merit all respond to one another like shadow and echo. The Three Offices and Nine Bureaus (san guan jiu shu), the divine agencies that govern Heaven, Earth, water, and related affairs, record each person's merits and faults, and the principle is entirely clear. Karmic bonds accumulated across generations, however fine as a hair's breadth, are not overlooked.

It is further said that Zhang Chengxian declared: when a Daoist adept receives and wears one of the Zhongmeng Fulu (a register of the Daoist Mengwei covenant registers), and seeks to become an immortal and to dissolve transgressions, they should follow the liturgy of the Ziran Jing (Scripture of Naturalness) and cast ten golden buttons (metal tokens serving as sworn credentials) into the clear spring of the Dragon Dwelling as a pledge of their quest for immortality.

Afterwards, the adept ascends the altar once more and receives the ritual objects, including the Five Elders' Vermilion Writ (two registers), a staff, and the Siwei Dingzhi Contract (a contract for contemplating the subtle and fixing the will). Following the textual liturgy of the True Covenant, the adept casts the three dragons and twenty-seven buttons into three places, the mountain, the water, and the residence, as a pledge of the quest. Then, according to the regulations of the Jade Formulas (Yujue), the adept separately uses nine dragons and twenty-seven seals, casting them into the mountain, the water, and the residence on the eight solar terms, in order to request the removal of the registers of transgression and to report their name to the Celestial Court.

The Rite of Presenting the Memorial for Universal Salvation from Suffering

The adept places the nine Nine Dragon talismans in their sleeve and, in sequence, performs the Pacing of the Dipper (ta gang bu dou), visualizes, and prostrates, following the same procedure as the earlier memorial. They first proceed to the realm where the Demon King of the Desire Realm dwells, then to the Form Realm, and then to the Formless Realm. They enter by the Azure Path and do not enter the Yellow Path. They then pass successively through the realms of the Four Heavens and arrive at the Gate of the Golden Palace of the Third Heaven.

From here, when preparing to ascend, the adept hands the heavenly contract to the divine guardian of the Heavenly Gate. The Master dismounts from the carriage, leaves the attendant spirits outside the gate, and enters the eastern side of the Golden Palace accompanied only by two blue-robed youths who hold the memorial. There they meet a vermilion-robed Numinous Official and a blue-robed youth, who take the memorial and lead the Master to the Hall of the Great One Yuansheng and the Palace of the Utmost Pole, to pay respects to the Perfected Lord of Universal Salvation (Jiuku Zhenren). In the side hall, the Master tells the Perfected Lord the petition written in the memorial.

The Perfected Lord of Universal Salvation then introduces the Master to the Azure Mystery Emperor (Qingxuan Shangdi). The Emperor sits in the main hall, flanked by a nine-headed lion and two perfected beings. The Master performs the nine prostrations below the hall, bows and speaks the petition, presents the memorial, and then withdraws from the Hall of the Great One Yuansheng and enters the Golden Palace to pay respects to the Supreme Lord Lao (Taishang Laojun).

The Master, observing the proper ceremony, bows in worship, kneels to make the petition, and presents the memorial. The attendant immortal, Jade Gentleman, receives the memorial and submits it upward. The Emperor writes the character "yun" (approved) on the memorial, and auspicious light shines upon the talismanic command. When the Master presents the talismanic command again, auspicious light appears once more. The attendant immortal Jade Gentleman conveys the memorial and issues the talismanic command. The Master receives the sacred decree, bows in thanks, and then withdraws from the Golden Palace and enters once more...

Taiyi Yuansheng Palace (Taiyi Yuansheng Fu), the celestial administrative palace in Daoist cosmology, is the setting. The Master faces Qingxuan Shangdi (Emperor of Azure Mystery), an honorific of Jiuku Tianzun (Heavenly Worthy Who Rescues from Suffering), bows twice, and reports verbally while presenting the talismanic mandate. Auspicious light then appears, summoning the Heavenly Worthy of Rescue, the Azure Mystery Divine Youth, and the Nine Dragon Envoys to the hall below. The Master issues the mandate and hands it to the envoys. After the rite concludes, the Perfected, the Divine Youth, and the envoys leave Taiyi Yuansheng Palace together and arrive at the Gate of the Three Heavens.

The Master then takes out the contract and, together with the gods who had earlier attended him, passes through the Three Realms, crosses the Gang winds (gāng fēng), and returns to the altar. He rises and makes his report, but his body does not leave its place. He reads the Nine Dragon Mandate, which consists of nine decrees. He then faces east and visualizes the Eastern Ultimate Compassionate Lord (the compassionate deity of the East) seated upon a nine-headed lion, enveloped in a radiance of hundred treasures and auspicious clouds, with Perfected attendants on either side. He visualizes the Lord sprinkling willow-branch water over the ten directions and projecting auspicious light onto the banner. The Master performs nine bows, raises his left hand to thank the ten directions, dismisses the celestial generals, and fù lú (restores the furnace), which means he ends the visualization and returns to the altar ritual.

Next comes the advance notice, announcing the hanging of the Heavenly Register and the welcoming of the Heavenly Register back to its place of rest. This is the preliminary rite of universal rescue through heaven, which informs the ten directions that imprisonment is suspended and interrogation halted, much like a sentence being deferred in the human world.

Presenting the Memorial of the White Carriage and White Horse

The Master holds in his sleeve the Universal Proclamation to the Three Realms (a decree announcing to the Three Realms), and, following the procedure for presenting a memorial, transforms into the divine form, performs the stepping pattern, visualizes, and makes his bows. Arriving beneath the Gate of the Three Heavens, he meets the Celestial Master (Tianshi) and reads the document with him. The Celestial Master then leads him to the Golden Palace (jīn què, the heavenly palace) for an audience. All of these stages take place within the visualization.

The Master visualizes the Lord reviewing the memorial and endorsing it according to its contents. The Jade Attendant Immortal (the immortal official who serves the Lord) receives the document and passes it to the Right Stairs Officials. The Jade Maiden of the Blue Waist (a celestial female immortal official) issues the command of the heavenly bureau and dispatches one General of the White Carriage and White Horse together with one hundred and twenty officials to the hall below.

The Master presents the Universal Proclamation to the Three Realms, and he visualizes the Jade Attendant Immortal taking the document and presenting it upward. After the Lord reads it, he projects auspicious light onto the document. The Jade Attendant Immortal then passes the document back down. The Master receives it, bows in thanks, and withdraws. He then departs with the General of the White Carriage and White Horse and his attendant officials, whom he had summoned earlier, and returns to the altar according to ritual. He rises and makes his report, his body still in place, reads the proclamation, dismisses the celestial generals, and restores the furnace.

Presenting the Memorial on the Opening of the Fengdu Business

The Master holds in his sleeve the Fengdu Ransom Decree, the Yuanshi Mandate, and the Pardon Edict, and, following the methods described above, paces the Gang and visualizes. Upon arriving at the Golden Palace, he visualizes himself paying homage to the Lord. The Lord grants permission for the petition and endorses it according to the contents of the document.

The Master presents the decree and the pardon edict, and visualizes the Jade Attendant Immortal presenting the documents upward. After the Lord approves them with praise, he projects auspicious light onto the documents. The Jade Attendant Immortal then passes the documents back down. The Master receives them, bows in thanks, takes his leave, withdraws from the Golden Palace, and proceeds toward Tai……

At the Xuandu Provincial Office (Xuandu Sheng), the practitioner calls upon the Four Ministers (sixiang), the assistants who serve the heavenly court. Each Minister writes the name of the initiate beneath the edict he holds, and once the initiate has received the edict, he withdraws.

Upon reaching the Gate of the Three Heavens, the practitioner retraces the original route. After rising, he reports verbally but remains in his place. He then reads the pardon decree and the Primordial Beginning talisman command, proclaims the decree to Fengdu, offers prayers and bows, and gives thanks to the ten directions. Returning to the ritual platform, he gathers the registers bearing the officiant's name and closes the furnace.

The rite of "Opening the Path of Passage" (Kaitong Daolu Zhang) is then performed.

The practitioner tucks the Jade Emperor's Precious Decree (a text extolling the Jade Emperor) and the decree that commands the earth spirits into his sleeve. Following the earlier procedure, he paces the Dipper steps (bugang), visualizes (cunxiang), or prostrates as required, and proceeds to the hall below.

During the audience, he visualizes the Supreme Deity reviewing the documents and marking them with the character yun ("approved"). The documents are then passed to the heavenly offices (guancao). The Envoys of Taiyi and the Post-Officials of the Five Emperors' True Talismans each carry their respective instruments: the Taiyi talisman command, the Purple Yang precious tally, and the talismans of the vital qi of the Five Directions. The initiate kneels and presents the Jade Emperor's Decree and the Earth Spirits' Decree. He visualizes the attendant immortal, Jade Gentleman, delivering the documents, and the Supreme Deity emits auspicious radiance before returning them to the initiate. The initiate accepts them, bows in gratitude, and departs with the Taiyi Envoys through the Gate of the Three Heavens. After rising, he reports verbally, still without leaving his place, reads the decrees, and bows in thanks to the ten directions. He then returns to the altar, gathers the registers bearing the officiant's name, and closes the furnace.

The rite of "Bathing and Refining Liberation" (Muyu Liandu Zhang) is then performed.

The practitioner tucks the Golden Elixir Decree for Refining the Form, the Thunder Script Decree, and the Precious Register for Ascending to Heaven (a document granting passage and liberation to the immortal realm) into his sleeve. Following the prescribed procedure, he paces the Dipper steps, visualizes, or prostrates as required, and proceeds to the hall below.

Performing the audience according to ritual, he visualizes the Supreme Deity reviewing the documents and marking them with yun. The attendant immortal Jade Gentleman passes the documents to the officiating heavenly office, which commands Lady Huanzhuo (the Washing Lady), the Five Directions' Dispellers of Impurity, and the Left and Right Generals of the Vermilion Heaven to bring a vessel of Yellow Flower Water from the Eastern Well. The Five Directions' Youths each bring the Five Numinous Qi, and all arrive together at the altar below. The initiate kneels and presents the decrees and the precious register. Jade Gentleman then presents the documents to the Supreme Deity, who reviews them, emits auspicious radiance, and returns them to the initiate. The initiate accepts them, bows in thanks, and leaves the palace gate for the Taixuan Provincial Office (Taixuan Dudu Sheng). There he pays respects to the Four Ministers and presents the precious register. He visualizes each Minister writing his name beneath the document he holds. After taking leave of the Provincial Office, he walks out through the Gate of the Three Heavens with the officers sent to escort him and returns to the altar by the route originally set.

After rising, he reports verbally, then returns to the altar, gathers the registers bearing the officiant's name, and closes the furnace. The decrees and the precious register remain before the Supreme Deity, and will be petitioned for reading when the Refining Liberation rite is held.