《上清靈寶大法(二)》Vol. 19

Plain Language Interpretation

Volume Nineteen: Procedures and Standards for Ascending the Altar in Purification Rituals

(Compiled by a Daoist master of the Dongxuan Lingbao tradition and a holder of the office enforcing canonical law in the Southern Bureau, with the provisional title “Right Assistant at the Zhuchu Prefecture,” Jin Yunzhong)

In ancient times, practitioners who upheld the teachings first cultivated virtue within themselves, then moved others through inner sincerity. Thus, after establishing the altar, they placed the presentation of memorials to the celestial court first; in performing the rites, they gave priority to focused contemplation, gathering the spirit and directing the mind to a single purpose. Only after submitting a petition and announcing the purification ritual would they ascend the altar and proceed in the prescribed order of the liturgy.

Today, the formalities and solemnities of the liturgy are often more elaborate than the standards of antiquity. Local traditions have been followed for so long that it is difficult to remove or revise them all at once. Most of the added material consists of invocations and prayers. It would not be possible to eliminate every one of them without extensively revising the scriptures and proclamations. Yet the texts used in the world are often disorganized: some follow the format of Zhengyi registers and ritual grades, while others mix in wording from various schools’ miscellaneous rites. Daoist communities, trying to gather everything at once, inevitably collect and combine materials, without realizing that they come from different sources and use different language. Moreover, the High Priest, who leads the liturgy and makes its proclamations, must make those proclamations fit the actual circumstances and reason of the matter.

The liturgy compiled here by Yunzhong belongs to the Dongxuan Lingbao tradition. It is difficult to take its texts indiscriminately and mix them together for use. In the past, Master Guangcheng’s collection covered only the purification rites; the old canons did not include invocations or memorials. Therefore, following the principles of this tradition, I have now revised and composed these texts, gathering only proclamations and petitions belonging to this lineage. This is not an attempt to show off. I simply do not wish to violate the rules of the Dongxuan liturgy. Those who do not practice this method would greatly betray its original intent if they took these texts for use in other schools. Likewise, within this tradition, texts from other books should not be mixed in and used alongside them.

Memorial Presentation Rite

First set up the seats for the Great Master of the Mysterious Center and the Celestial Master of Zhengyi. If the Six Canopies have already been erected, place all the documents to be presented in a clean box before the seat of the Mysterious Master. The High Priest and the ritual officials each offer incense and bow. The High Priest then kneels and makes a proclamation, requesting the documents.

Many regions use this format exclusively; the two commanderies of Wen and Tai do not. Those living in those areas may follow local custom. This book provides a text for general use; it is not intended for any one locality.

(Incense prayer, as prescribed)

I, [name], of the appointed office, reverently burn incense, bow twice, and respectfully address the Great Master of the Mysterious Center; the Great Celestial Master of Zhengyi, who supports the teachings of the Three Heavens and assists the primal source; the Celestial Master of Zhengyi…

A Vernacular Reading of the Shangqing Lingbao Great Rites

Perfected Lord of Stillness and Response, Perfected Lord of the Lingbao Scripture, Perfected Lord of the Lingbao Registers, and Perfected Lord of the Lingbao Deliverance: With this pure incense, we reverently make offerings. The incense scatters like jade blossoms and radiant clouds, its nine Qi gathering into smoke. Clouds of incense fill the air and rise straight to the Ninth Heaven. May the attendant incense-bearing youths deliver our message and the jade maidens convey our words, so that this petition may be presented before the Emperor and all that we ask may be granted.

I have heard that before the Primal Chaos was opened, the One Qi lay hidden and the Real congealed. Once the Five Great Stages had divided, the Three Vehicles arose and teachings were established. The Dao is revealed through teachings, and teachings cannot be transmitted without a master. The rites of retreat have their proper forms and ultimately depend on the revered masters above. For a long time I have received the protection of the mysterious, and, undeservedly, have taken my place among the Perfected. When a petition is presented, reason gives me no grounds to refuse it.

According to the petition submitted by [name], I am asked to establish at [place] the Supreme Yellow Register Great Retreat, one of the highest-grade Daoist retreat rites. Its purpose is to support the state above and bring blessings to all living beings below, to deliver those sunk in darkness and extend grace throughout the unseen realm. May the merit thus accrued raise the soul of the deceased [name] to rebirth in the realm of the living, bring an end to suffering in the Three Paths, and grant rest to beings in all Six Destinies. I respectfully lead the lineage of the Dharma in carrying out this retreat. We pledge ourselves before Heaven and inform Earth, proceeding with the rites according to the established regulations. But I am a lowly and unlearned student, and my sincerity in performing this retreat may not reach its destination. To seek Heaven’s attention, I must rely on the grace of the masters.

With reverence I contemplate the Five Perfected Lords of Lingbao, whose learning penetrates both the manifest and hidden realms and whose achievements equal those of creation itself. They divide their forms to teach below, uphold the Orthodox Dao to guide people, and, wishing to bring peace to the age, bring forth mysterious statutes to save all beings. All who cultivate good merit look up to the Perfected Masters; every request and prayer is recorded by them. Now the ceremonial preparations are nearly complete, and the retreat is at hand. I dare to rely on this written petition to report to the sovereigns of Yin and Yang, present the sincerity of this retreat above, and convey our sorrowful appeal with compassion.

We humbly hope that you will graciously show pity and look kindly upon us. May you specially issue a true decree to the offices of the unseen realm, appoint and dispatch the appropriate commanders and troops bearing registers of the rites, and command the divine officials responsible for transmitting petitions to carry our documents and convey our sincere appeal. May they present it in turn to the myriad Perfected, carry out their commands without the slightest delay, and make it known throughout the Three Realms, so that a response may come at once. For all petitions that must be submitted and notices that must be dispatched, we pray that the true decree will enable our humble wishes to be fulfilled. I have presumptuously addressed the august authority of the masters; my lowly heart is filled with fear and trepidation, and with urgent gratitude for your grace. I respectfully submit this petition.

The Daoist assembly together holds the document that has been issued and, beneath the flowers, escorts it to the station of the Merit Officer.

Ritual Procedure

First, set out the texts to be used. Once you know what to do after the chime of the qing sounds, one member of the ritual assembly chants the incense verse. (If local practice differs, follow the local custom.)

Next, chant the water verse, used for purification by sprinkling.

The presiding master transforms himself, performs the star steps by treading the positions of the Northern Dipper, burns talismans, and summons the generals. In all local traditions, a declaration is used at this stage.

After the generals have been summoned, read the declaration for the Three Offerings. Once the Three Offerings are complete, the presiding master sends the summons on its way. In some places, the presiding master reads the declaration himself; local customs vary.

After the generals have been summoned, deliver the invocation.

First Wine Offering

We respectfully report: We have heard that the Three Qi took their beginning, and the undifferentiated chaos arose at the dawn of the Longhan era. After the three commands were proclaimed, radiant light shone forth in the wake of the Chiming era. The pure and turbid were molded and refined, and Kan and Li were first brought forth. Compassion extends throughout the Dharma Realm, delivering people in every age; virtue and grace reach far across the eight directions, establishing teachings in every place. The wondrous canons of the Three Vehicles are expounded, and the profound rites of the Four Assistants are set forth. Blessings extend to both the visible and invisible realms, and grace is bestowed equally on past and present. Therefore, the Three Pure Ones and the Ten Extremities should all have their petitions copied according to protocol; the Three Realms and Ten Directions may, in accordance with ritual, be sent dispatches and summoned.

Accordingly, we have appointed the officers responsible for official notices and reports, and arranged the offices responsible for transmitting petitions. We have strictly ordered the ritual laws and procedures, and made known the earnest prayers of Daoist practitioners and the people. Since this matter must be formally reported, we now prepare to inform the appropriate office. In accordance with the intention conveyed, we have entered the words of the petition in full and respectfully issue notices to the Merit Officers and Messengers, the clerks and soldiers who transmit reports, the local earth spirits, and the deities who govern the districts, each to fulfill their office and attend specifically to its proclamation. Since you have graciously come to the altar, we now respectfully make the First Offering.

(The ritual sponsor offers incense, bows, raises the offering, and scatters flowers; one verse.)

Second Wine Offering

We respectfully report: The Dao moves broadly and without limit; Heaven speaks not, yet responds with perfect efficacy. Though the spirit may be reached, communication is difficult without a written petition. What is more, the red writings of the Three Caverns open ten thousand paths to aid the world, while the orthodox canons of the Ten Directions spread the many teachings to deliver people. Since offices have been established, the prescribed rites must be observed with care. We are now setting forth these documents to be dispatched, and are fortunate that the divine entourage has arrived. We have made a modest offering to express our deepest sincerity. Though the offerings are humble, our hearts are wholly sincere. May the spirits accept them as we respectfully make the Second Offering.

Third Wine Offering

We respectfully report: You travel amid flying clouds, ride the radiance, and cross the empty heavens. Your manifestations are ever-changing, and your awe-inspiring power has long been renowned. You ascend through the cloudy firmament to the heights of Liaoyang, and enter and leave the netherworld, ranging throughout the realm of Yin. You transmit the commands of the Highest Mystery and now bring the pleas of the human world before it. The talismanic dispatches are ready; we respectfully make the Third Offering.

Plain-Language Interpretation

(The Sending of Memorials Ritual)

To report memorials to the heavenly court, one must submit official documents through a formal dispatch. The ten directions look to this rite, and the three realms depend on it. Supporting the Dao and spreading the teachings require wholehearted effort; guiding people in reverence and sincerity and making merit manifest are matters of utmost ritual importance. According to the liturgy, the rite of the Three Offerings must be performed. At this point, the liturgy is nearly complete.

Plain Text (Formal Address to the Deities)

I respectfully reflect: Heaven is so high and distant that sincere devotion can reach it; the spirits are so subtle and hidden that a focused mind can likewise commune with them. Thus, in the meeting of Heaven and humanity, though the hidden and the manifest differ, in truth there is no separation. Once a single thought is wholly focused, the myriad Perfected Ones arrive together to witness it. The dispatch is about to be completed, and I fear the divine retinue cannot be detained for long. The offerings have been made; the documents should now be sent on their way.

We hereby prepare the dispatch document and respectfully proclaim it.

Proclaiming the Dispatch and the Memorial for Spirit Money and Horses

The official documents above have now been presented. We request that the divine retinue soar through clouds and mist, harness its steeds, and race across the sky, carrying our sincere devotion to its destination in an instant. In the divine courts and hidden underworld, may the written petitions be delivered in a moment. The true officials of the Nine Heavens and Six Earths, and the rulers of the Three Realms and ten thousand regions, extend to the highest reaches of the vast sky and descend to the bottomless depths of the underworld. Wherever they arrive, may the documents be passed along, and the dispatches issued in the order set out in the official register. Do not delay for even a moment. Carry this out with utmost urgency; go quickly and return swiftly. We await a response at once.

The bell master raises the cue: “Facing this way.”

Dedication of Merit

The merit of sending these memorials is dedicated above to benefit the state, and extends widely to both the manifest and hidden realms. May all share in this good merit and attain the supreme Dao. May all receive this blessing with reverence and faith.

Dedication by the Ritual Proclaimer

The merit of sending these memorials is an immeasurable cause of goodness. It is offered especially for the sincere petitions presented in this great purification rite at the altar. We humbly pray that the myriad Perfected Ones look down upon us and the assembled sages send forth their radiance; may no demons trouble the ritual altar, and may the good merit be fulfilled, serving as an offering to what is highest. We call to mind the inconceivable merit of the Lingbao Heavenly Worthy (Lingbao Tianzun) of the ten directions. (The dispatch completed, all ritual officials return to their places.)

Ritual for Proclaiming the Talismanic Mandates (The ritual officials stand in ordered rows within the ritual space, facing the Supreme Emperor.)

The bell master intones the title of the Heavenly Worthy. (The presiding ritual master steps forward, offers incense, kneels, and makes the invocation.)

I have heard that words can convey what is held within, and objects can embody sincerity. We rely on this pure incense to carry our prayers upward, reaching the realm of emptiness and nonbeing. Incense of the Dao, incense of De (Virtue/Power), incense of Wuwei (non-action), incense of pure and tranquil Wuwei, incense of natural purity and spontaneity, wondrous incense of the Cavern of Truth, incense of Lingbao wisdom, incense that transcends the Three Realms, and incense of the true Three Heavens: with this incense now burning, we offer our invocation to the Primordial Heavenly Worthy of Empty Nonbeing and Spontaneity (Xuwu Ziran Yuanshi Tianzun), and the Lingbao Heavenly Worthy of the Cavern of Mystery in the True Realm of Highest Clarity (Shangqing Zhenjing Dongxuan Lingbao Tianzun).

Explanation: This passage marks the conclusion of the memorial-sending rite and the opening of the ritual for proclaiming talismanic mandates within the Lingbao purification liturgy. The memorial-sending rite transmits documents from the ritual altar—memorials, dispatches, and memorials for spirit money and horses—to the heavenly courts and the underworld. The bell master and presiding ritual master are ritual officials; the Three Offerings are made in three successive presentations. The memorial for spirit money and horses is a written petition symbolizing provisions for the divine retinue. The ritual for proclaiming talismanic mandates then begins the announcement of talismans and commands.

Plain-language Interpretation

Deities venerated: The Celestial Worthy of the Dao and De of the Cavern of the Spirit of the Three Pure Ones’ realm of Great Clarity; the Jade Emperor of the Vast Heaven; the Great Emperor of the North Pole of the Purple Tenuity; the Great Emperor of the Celestial Sovereign of the Purple Tenuity; the Celestial Worthy Taiyi, Savior from Suffering, of the Azure Palace in the Eastern Pole; and the Lord beneath the Jade Steps of the Golden Palace.

By means of this fragrant cloud, we send our petition from afar. The incense is scattered radiance of jade blossoms, with the nine Qi (vital energies) gathering as smoke. Fragrant clouds spread densely and rise straight through the nine heavens. May the Golden Youth who attends to incense and the Jade Maiden who carries messages convey my petition to the presence of the Supreme Emperor, and may everything I request be granted as stated.

Your subject, [name and rank] (the ritual master’s self-designation of rank; “your subject” here means “your subject, so-and-so”), mindful of the risk of ten thousand deaths, dares to offer these humble words and looks up in hope of Heaven’s grace and attentive hearing. For a long time I have been privileged to receive the wondrous registers and to serve among the ritual officials. Now entrusted with the petitions of the people, I therefore uphold and spread the true canons. On a certain day of this month, I prepared and submitted a memorial reporting that a supreme Yellow Register Great Retreat is being established for a certain person. In accordance with the ritual regulations, the required talismanic commands must be issued; these have already been entered in the records at the sanctuary. The next step is to receive the decree and proclaim it. I now ask permission to issue the following proclamation:

Let the talismanic command of the Primordial Beginning, the white writ of the Golden Register, the true talisman for saving those in distress, the true talisman for breaking open the hells, the true talisman for examining departed souls, the precious register of the Most High that grants pardon and ascent to Heaven, the command of the Nine Dragons of the Azure Palace at the Eastern Pole for saving those in distress, and the jade warrant of the Divine Tiger of the Mysterious Darkness and Primal Chaos of Taiyi be issued throughout the ten directions and the Three Realms, the Six Caverns and Nine Hells, and all mountains, rivers, peaks, city gods, and local earth gods to which they pertain. Let barriers be opened and sins pardoned. Release the deceased person, [name], who is bound and awaiting deliverance, together with the ten classes of wandering souls and suffering spirits of the Three Paths. Let them all leave their respective jurisdictions, come to the ritual altar, receive the Emperor’s grace, and in due time be raised up and delivered.

I reflect that talismanic forms are written in the script of clouds and phoenix seals, and that their ritual appearance must be fashioned by human hands. Yet the force that makes the commands effective is the intention of the Dao and the voice of Heaven; therefore, a decree must indeed be requested from the Emperor. I respectfully look to the Most Benevolent One to deliver all beings and show compassion through the great work of creation. Pardon the punishment due to your foolish subject for presumption, and pity the sufferings of the myriad beings lost in darkness. May the relevant officials and commanders be specially dispatched to proclaim and carry out the decree as instructed, and may the offices throughout the Three Realms be duly notified and comply with the ritual regulations. I now make this proclamation and wait with hands folded for the grant of grace. I have dared to trespass upon Heaven’s authority; overwhelmed with anxious reverence, I await punishment. Respectfully submitted.

The presiding ritual master performs the visualization as prescribed. Before the Emperor, the Daoist assembly holds the talismanic commands and proceeds in ceremonial procession, leading them to the place where the talismans will be proclaimed. First, incense, candles, wine, and fruit are prepared as offerings, following the procedure for submitting a memorial. One member of the assembly chants a verse while sprinkling purifying water. The presiding ritual master transforms into a deity, burns the talismans, and summons the commanders.

Explanation: This entire text is a formal petition used in a Yellow Register Great Retreat, submitted to the Jade Emperor and other deities to request the issuance of various talismans for saving and delivering the dead. The presiding ritual master petitions on behalf of the deceased, asking that the hells be opened, sins pardoned, and the souls delivered so they may come to the altar and receive salvation. The latter part describes the ritual actions at the altar: carrying the talismans, leading them to the designated place, presenting offerings, purifying the space, burning the talismans, and summoning the commanders.

Plain-Language Interpretation

The Lingbao Great Law Department burns incense and opens the barriers, summoning the Flying Heavenly Divine Kings of the ten directions; the courier officials of the Black Capital’s Jiaolong; the merit officers and messengers of the earthly pathways; the divine lords who govern the local shrines of the Nine Provinces; the two generals Shenhu He and Qiao; the Jade Maidens of the Seven Offices who oversee souls; the three messengers Zhang, Hou, and Wei, who pursue souls on behalf of the Three Departments; the prison messenger, General Liu; the merit officer who gathers souls, General Zhang; General Lu; the divine generals who restore and reunite souls; the great soul-pursuing general, General Ma; the two messengers who summon souls, one of Yang radiance and one of Yin numen; and all officials, generals, clerks, and soldiers in the rites conducted by this department who are charged with pursuing souls and capturing spirits; the elders of the Yellow Springs and Artemisia Village; and the local earth gods and regional deities of this place. Come swiftly to the altar! Hasten and obey this command as the statutes prescribe. (Visualize the word “arrive,” or recite it.)

The purification rite is conducted, and the divine generals, officials, clerks, and soldiers are petitioned to descend to the altar. (The officiant burns incense and bows.)

Tea is offered, and the senior ritual master makes an invocation (or a declaration or proclamation).

The first offering of wine is presented.

With reverence, we declare: The Lingbao teachings established rites for ascent and deliverance, and the Lower Origin Festival—the fifteenth day of the tenth lunar month, when the Earth Official grants release from misfortune—makes manifest the rites of deliverance and liberation. The Purple Void, the celestial realm, is resplendent and gives rise to sacred patterns; the radiance of red jade gathers into talismanic script. These signs originate in the upper realm, forming the foundation for pacifying Heaven and stabilizing Earth. Descending into the human world, they expand the path by which the dead may be delivered and attain rebirth.

We pray to Heaven and petition for its mandate, seeking permission to carry out this proclamation. Before we expound the matter and conduct the purification rite, we must first notify and petition this department. Based on the intention already presented, and setting aside the petitions and written statements already copied and submitted, we now ask that the decree be issued and communicated: the talismanic command of Yuanshi; the Golden Register White Slips, the true talismans for saving the suffering; the true talismans for breaking open the hells; the true talismans for rescuing departed souls; the precious registers of the Supreme One that pardon and grant rebirth in Heaven; the talismanic command of the Nine Dragons of the Azure Palace of the Eastern Pole; and the Jade Tablets of the Primordial Unity, Tiger Spirits, and Mysterious Registers. Let these be presented throughout the ten directions and three realms, the nine layered depths of darkness, the ten caverns and six heavens, the winding springs and night courts, the Grotto-Heavens and blessed lands, the sacred offices of the mountains and rivers, the underworld bureaus of the local shrine officials, the Yellow Springs and Artemisia Village, the Three Origins and Nine Offices, and the one hundred and twenty bureaus that keep the registers of souls and spirits—indeed, every place under the jurisdiction of the heavenly prisons and earthly hells. May barriers be opened and sins pardoned, grievances released and transgressions cleared, and may all sunken souls be summoned to receive Heaven’s grace.

We now ask all officers, lords, generals, clerks, and associated deities to follow the teachings of the Supreme Emperor Yuanshi and observe the statutes and commands of the Lord of the Way, the Supreme One. Let all proceed in accordance with the covenant made in the Azure Heaven, in full accord with the regulations of the Mysterious Cavern Lingbao tradition. Carry this out with utmost urgency, and respond at the appointed time. The altar has its established rites; it is fitting that the offerings be presented.

(The officiant) conducts the purification rite.

Great Rites of the Shangqing Lingbao Tradition (II): A Plain-Language Reading

The official offers devotion and presents the sacrifice

(The ritual officiant offers incense and bows; one verse of flower scattering is performed.)

The ritual officiant, who presides over the fast rite, offers incense, bows in reverence, and scatters flowers as an offering.

Second offering of wine

Bowing low, we report: The merit of the fast rite is of the highest importance, spreading forgiveness and pardon widely at the passes of the netherworld. The power of the Daoist rites is boundless, bestowing great grace throughout the shadowed realms. May the messengers of Xuandu, the celestial envoys, descend and promulgate the true talismans for relieving suffering. May the flying celestial spirits receive the command to bestow the talismanic mandate of the Nine Dragons. The statutes of Taiyi and Xuanming are transmitted to provide the written commands for summoning and controlling the ghosts. The numinous spirit of the Divine Tiger General is charged with the office of summoning souls. The laws of Heaven are clear and bright—how could we dare fail to carry them out? The might of the spirits is majestic; it is right that we heed their commands. The cloud chariot has descended, and its mounted envoy has arrived. Since sacrifices have their own prescribed rites, we should now present the second offering. (The ritual officiant offers incense and bows; flowers are scattered.)

Final offering of wine

Bowing low, we report: The secret registers and divine writings can direct and command the myriad spirits; from the jade casket of immortal scriptures, the many rites are made manifest. Now that the forms of ritual cultivation have been set out, the gate of deliverance has been opened. White slips and red documents are dispatched with straw dragons to reach every place; purple writings and jade tablets command the Divine Tiger to carry out its appointed task. The laws extend clearly through the Ten Caverns and Nine Abysses, summoning souls throughout the Three Paths and Five Destinies. All depend on the power of the spirits to proclaim the blessings of Heaven above. Now the altar has been arranged and the ritual proceedings made solemn. It is fitting to call the departed souls to answer and to summon all suffering spirits to come before us. The rite must not be interrupted, and its ceremonies have their prescribed forms. We respectfully present three cups, bringing our devotion to a close. (As before.)

Proclamation

Bowing low, we report: Let the numinous writings of the Nine Extremes and the commands of the Three Heavens be swiftly proclaimed and urgently promulgated. Let the souls be summoned and controlled, and may their response be sought at once. We respectfully proclaim and present the written documents of the ritual altar.

Proclaiming the dispatch to the passes

The official documents presented above have been proclaimed and delivered. The assembled spirits have received them, and each is to proceed to the offices of the netherworld. We humbly submit that the Supreme Emperor has laid down the laws, and the myriad spirits obey his commands. We look up to the prescribed statutes and, below, seek to save those sunk in darkness, deliver departed souls, and free them from realms of suffering. This extends above to the Three Realms and below to the Nine Abysses. The spirits who govern the regions, famous mountains, walled cities, and local districts are to assess sin and merit wherever they hold authority. The offices that administer souls are to proclaim and carry out these orders wherever they are sent, and to summon the souls at the appointed time. We require the spirits’ aid so that the Daoist rites may be made manifest. Let the cloud riders hasten forth; may they respond at once. Distribute spirit money and horses, and convey the dispatch swiftly by wind and fire.

Presenting the petition and announcing the fast

In ancient times, fast rites prized solemnity, yet their ceremonies were not elaborate. In later generations, people’s sincerity fell short of that of the ancients, while the rites they performed gradually multiplied beyond the old precedents. Master Guangcheng, an immortal of the Daoist tradition, once said…

Note: This passage describes the wine offerings and proclamation rites in a Daoist ceremony for delivering departed souls. Through offerings of incense, wine, and flowers, and by reading out official dispatches, the ritual summons spirit generals such as the Divine Tiger General to call forth the souls. It also sends documents throughout the Three Realms and Nine Abysses, asking the authorities to assess each soul’s sins and merits and deliver the dead from suffering.

Plain-language interpretation

This passage explains how the stages of setting up the ritual curtains, inviting the ritual master, presenting the petition, and conducting the eve-of-ritual opening should be coordinated in the Shangqing Lingbao purification rites. It compares the older method, the Jiang family’s ritual rules, and the Guangcheng liturgy followed at the time.

Presenting the petition and announcing the purification during the invitation of the ritual master

When setting up the curtains and inviting the ritual master, one should present the petition and announce the purification in accordance with the liturgy.

The older method: Everyone stands in order before the ritual master. First, one person reads aloud the roster of ritual offices. The purification officer then offers incense and presents the petition. Afterward, the officer explains the purpose of the purification directly to the ritual master, then ascends the altar to conduct the eve-of-ritual opening.

In ancient practice, purification rites generally stopped at submitting a memorial to the Celestial Court. Since they did not include procedures for submitting a formal report or giving advance notice, it was sufficient to receive and present the petition in the ritual hall.

The Jiang family’s ritual rules and repeated petitions

The Jiang family’s recently established liturgy, set down by Jiang Dayuan, proceeds roughly as follows:

1. Present the petition in the purification chamber.

2. The senior ritual master takes his seat and assigns someone to read the petition.

3. He steps down, concludes the covenant, and returns to the purification quarters.

4. The curtains are then set up, and the ritual master is invited.

5. After the invitation, the petition is presented once more before the ritual master, following the older procedure.

Presenting the petition twice in this way seems repetitive and cumbersome.

The procedure followed today under the Guangcheng liturgy

Today, in accordance with the Guangcheng liturgy and the rules transmitted by the master, the senior ritual master takes his formal seat in the purification chamber:

1. First, the roster of ritual offices is read aloud and confirmed in person, and the purification officer offers incense.

2. The reader of petitions kneels at length and makes a formal statement, asking the senior ritual master to conduct the rite.

The statement emphasizes that the ritual master has already taken charge of the purification and completed the formal report to Heaven. The Great Purification is approaching, and the ritual master is now to ascend the altar and conduct it. The purification officer does not again petition for protection in that officer’s capacity, since the formal report has already been submitted.

The senior ritual master is then escorted out of the purification chamber, and the curtains are set up. Before the ritual master, everyone stands in order according to the older custom: the purification officer states the purpose of the rite and presents the petition case. The senior ritual master’s statement explains that the establishment of the Great Purification has been entered in the official record, sent up to the Mysterious Gate, and reported to the Three Realms. He will now ascend the altar to conduct the eve-of-ritual opening, and asks the ritual master to perform the rite according to the liturgy. This arrangement is orderly and avoids unnecessary repetition.

One further point: if the dates of the purification have not yet been set and the advance report has not been submitted, a petition asking the ritual master to take charge may already have been presented. After the formal report has been submitted and the senior ritual master’s charge has been made known to the Three Realms, the document presented at the altar should be the formal petition of reverent offering, not another request for the ritual master’s service.

The procedure compiled here follows the master’s transmission; it is not an attempt to introduce novelties. If the officiant cannot follow it in full, it is also acceptable to follow local custom and the practice of one’s own lineage.

Order of standing in the purification chamber for the eve-of-ritual opening

During the eve-of-ritual opening, the senior ritual master, purification officers, and Daoist assembly stand in order by name in the purification chamber:

1. The ritual master offers incense and stands upright at the senior ritual master’s position.

2. The reader of petitions reads the roster of ritual offices aloud. Those listed, beginning with the senior ritual master, sign it.

3. The reader of petitions kneels at length and makes a formal statement, asking the senior ritual master to take his place and serve as the senior ritual master of the purification altar.

Brief explanations of technical terms:

• Setting up the curtains: Erecting the curtains around the purification altar as preparation for the rite.
• Ritual master: The officiant who presides over the liturgy.
• Purification chamber: A clean, quiet room used for purification and presenting petitions.
• Senior ritual master: The presiding officiant who leads the ritual proceedings.
• Reader of petitions: The official who reads ritual documents and voices the assembly’s requests.
• Eve-of-ritual opening: The ceremony conducted on the altar on the night before the Great Purification.
• Submitting a report, advance report, formal report: Successive stages in presenting documents to the Celestial Court; the advance report gives prior notice, while the formal report is the official submission.

Plain-Language Interpretation

I have heard that the Red Writ expounds the teachings and the Yellow Registers set down their texts. Above, they can steady the earth, bring peace to Heaven, and support the course of the kalpas; below, they can deliver beings in the visible and hidden realms. These are the great achievements of the Middle Vehicle and the wondrous principles of the Cavern of Mystery. Without good fortune and blessings from past lives, how could one establish such a special cause? One must also have long held a spiritual aptitude in order to spread these true scriptures.

With reverence, we honor Master So-and-so, a great master of the Numinous Treasure tradition. The Dao gathered in him the finest gifts of spirit, and Heaven endowed him with clarity and depth. Jade-locked texts and precious writings are woven within his breast; cloud-patterned writings and phoenix-shaped seal script flow from his brush. His virtue and conduct are hidden within, while his resonance with the sacred manifests outwardly. Now the presiding patron has resolved to lead the assembly in the Dharma and, with a united vow, cultivate together this supreme and auspicious bond, thereby widening immeasurable blessings. Since you have graciously accepted leadership and undertaken the formal petition, we now establish this venerable rite at the jade altar. It is time to unfold and proclaim the ritual service.

We humbly hope you will briefly reveal what you have long held within and greatly proclaim the sacred influence; open a way out of confusion for the hidden and visible realms, and serve as an example worthy of people and Heaven. Please heed the assembly’s request, arrange the immortal’s ritual bearing, raise the governing standards, and establish the altar and its seats. We offer our earnest prayers with the utmost urgency.

The High Merit Master, who presides over the ritual, replies:

I have heard that the highest teachings of the Cavern of Mystery and the profound rites of the Yellow Registers were first distinguished by Master Jianji, who set out the differences among the Three Caverns and thereby expanded the purification rites. Later, Master Zhang of Qingdu examined the precedents of the ages and reorganized the ritual statutes. As the teaching gradually acquired a lineage of masters, its guiding rules were still not fully complete. Then Master Guangcheng thoroughly explored the scriptures of the Three Vehicles and consulted the sources and traditions of the Four Supplements. He composed the ritual procedures of the Yellow Registers to uphold the rank and standards of the Cavern of Mystery. Every matter was explained, every heading set out in order, making these procedures a model for ten thousand generations and a source of support for the ten directions. They were entrusted to people of the Dao to spread the supreme altar of purification. From ancient times to the present, this has been regarded as a weighty undertaking.

As for me, I am a late learner from the mountains and forests, a solitary wanderer among clouds and waters. I have presumed to take my place among those holding ritual registers, though I have not mastered the deeper teachings of the rites. Reluctantly, I have accepted the patron’s request and lightly taken charge of this great undertaking. For now, I follow the texts handed down by my teachers and presume to assume the leading role. Fortunately, the petition has already been submitted, and I am not permitted to decline. Yet I still hope the patron will remain steadfast in sincere reverence from beginning to end, and that all the altar officers will coordinate their efforts and lend their support. In this way, the purification rite may be brought to completion and its grace spread widely among all beings. I also hope that faults and misfortunes may be averted.

…may thereby escape calamity, receive punishment before the Three Officials (the Heavenly Official, the Earthly Official, and the Water Official, three divine officials in Daoism who govern fortune and misfortune), respectfully listen to celestial music, and jointly perform the purification ritual.

Next: Write the purification petition (this may be omitted, according to customary practice).

Recite the Four Vows

May the Great Dao flourish and its scriptures and teachings spread throughout the world. With utmost sincerity, we bow before the Three Treasures (the Dao, the scriptures, and the masters).

May the reigning emperor enjoy boundless longevity and shine as brightly as the sun and moon. With utmost sincerity, we bow before the Three Treasures.

May our masters and parents—those who have passed away ascend to Heaven, and those still living enjoy peace and well-being. With utmost sincerity, we bow before the Three Treasures.

May all sentient beings be spared every kind of suffering and attain Wuwei (non-action) together. With utmost sincerity, we bow before the Three Treasures.

Next: Recite

Heavenly Worthy, Manifestation of the Golden Tower (the ritual officiant leads the procession, exits the quiet chamber, and takes position before the curtain).

The senior officiant, the Daoist with the highest merit who presides over the purification ritual, addresses the altar’s guardian spirit, declaring the purpose of the rite and asking the spirit to oversee and protect the altar grounds.

The ritual official offers incense; the senior officiant does not bow.

Declaration before the Guardian Spirit

I, [name and rank], offer incense and respectfully declare:

Guardian Spirit, I have heard that the true regulations are clearly set forth and the purification rites are solemn and august, honored by the Three Realms and observed by the myriad spirits. Now the mystic altar has been purified, and the feathered canopies are about to arrive. We must therefore uphold the ritual order and drive away demons and anomalies. We have already sent a formal notice, humbly requesting the spirit’s presence. Since you have graciously consented to come, we ask that you remain here briefly. Let no wicked people or strange beings enter the altar. Let all foul vapors and dusty mists be driven away without a trace. Guide the thousand perfected beings as they descend in their carriages, so that your grace reaches all within the six directions. When the purification rites are complete, we will submit a report of their merit and request rewards and promotion. We still ask that you remain and hear this plea, so that our good purpose may be fulfilled. Respectfully declared.

Proceed to the tent of the Mystic Master and stand in order. The senior officiant and the ritual official offer incense.

Invitation to the Master

We cultivate the purification rites and respectfully invite the Mystic Master to descend to the altar.

Recitation by the Incense Official

The cloud carriage has descended, the crane carriage has arrived. The purification rites are complete; we must now respectfully see the Master off.

Offering tea

The ritual official turns, kneels upright, and presents the petition case to the senior officiant. The senior officiant receives it, places it on the writing stand, kneels upright, and declares the purpose of the purification rite.

Form for Reporting the Completion of the Rite and Submitting the Petition

Place of origin and surname: [name]

Regarding the matter above: On [date] of this month, I, [name], submitted a petition requesting that the supreme Lingbao Yellow Register Great Purification Rite be initiated to deliver the departed soul of [name]. The petition was copied and submitted to the High Mystery, and reports were sent to the Three Realms. Now that the scheduled period of the rite has arrived and the altar has been laid out, I respectfully present this petition and must submit a further written report.

Explanation: The text presents the ritual sequence of a Lingbao purification rite: reciting the Four Vows, inviting the altar’s guardian spirit and the Mystic Master, and submitting the petition. These are fixed procedures for formally reporting the rite to the divine realm and the court’s system of official documents before the altar is opened.

Plain-Language Interpretation

To the honored master, a great adept of the Numinous Treasure tradition: Respectfully submit this document. We humbly request that, in accordance with the prescribed rules, a purification retreat be established, the altar ascended, and the rites carried out according to their ritual procedures.

Document format

On the [day] of the [month] in the [year], respectfully submitted by [surname].

The Senior Ritual Master receives the petition and speaks while kneeling:

I, your servant [surname], of [rank and office], respectfully bow twice and submit this petition to the Great Master of the Mysterious Center. I earnestly hope that, in your compassion, Master, you will graciously attend to and record it.

I have heard that the Supreme Emperor, moved by compassion for those sunk in distress, greatly opened the canon of deliverance. The sage masters passed down the ritual forms and thereby established the path of purification and rectitude. The myriad methods unfold in breadth, and the Three Vehicles are made available. Goodness receives a response, and through sincere appeal, communication is achieved.

I do not presume to be more than a humble speck in the dust; I offer this petition in earnest sincerity. [I, your servant,] previously received a written request from [name] and, on [date], recorded and submitted it to the Golden Portal of the Three Heavens, forwarding the document to the appropriate offices of the True Register. Now that the time for the purification retreat has arrived, I have again received a written request from the retreat official [name], asking that notice of the retreat be given and that the altar be ascended to conduct the rites.

I reflect that I am of meager ability in this declining age, born into an impure mortal body. For a long time I have benefited from the shelter of my master and have been permitted to bear the celestial writs. Yet I have mistakenly been placed among the ranks of the Mysterious and presumptuously filled an office in the ritual service. Knowing that the Dao has grown ever more distant, how could I claim to communicate with the unseen realms? I have been unable to avoid wrongdoing and have again drifted amid the nets of worldly life. I am still mistaken in cultivating myself, and truly find it difficult to engage with others. Yet the teaching must be spread, and the rites are meant to benefit and save. Though I am humble and unworthy, I look up to the supreme compassion of the Great Dao. This purification retreat may be carried out only through the original protection of the sage master.

I humbly pray that your sincerity reach the Nine Extremities and your mercy extend throughout the Three Palaces. Permit me to carry out this service, and may it remain free of obstacles from beginning to end. Forgive any departures from the prescribed forms, and allow this memorial to be heard above. May the rites of the purification retreat be brought to completion. The master’s kindness is without limit.

I respectfully present this petition for the opening of the altar and humbly beg the Mysterious One, in compassion, to look down and illuminate it.

Proclaiming the petition (proclaiming the memorial and burning it)

The petition just presented is respectfully submitted above. We humbly ask that the Mysterious One grant it special attention. Let the radiant light of the Dharma seat shine forth; let the sacred retinue pause at the altar of the purification retreat, bringing good works to completion and extending the protection of the True. Should our humble prayers be answered, we will truly be indebted to the master’s kindness. I and the retreat official are overwhelmed by our earnest plea for grace.

Proceeding to the pavilion of the Three Officials: The Senior Ritual Master and retreat official offer incense and bow in reverence, inviting the Three Officials.

• In carrying out the purification retreat and practicing the Dao, we respectfully invite the Water Official to descend to the altar.
• In carrying out the purification retreat and practicing the Dao, we respectfully invite the Earth Official to descend to the altar.
• In carrying out the purification retreat and practicing the Dao, we respectfully invite the Heaven Official to descend to the altar.

The incense attendant makes the invocation (the incense leader raises the incense):

The cloud-borne carriage has descended; the celestial retinue has arrived. Now that the rites of the purification retreat are complete, we must respectfully escort them back.

Brief Explanations of Terms

“Tea Offering and Report at the Purification Ritual” from the Great Method of the Shangqing Lingbao (Plain-Language Interpretation)

I. Tea Offering (the ritual officiant kneels and reports at the purification altar)

Your servant, [name], of the stated rank, bows twice and respectfully addresses the Three Officials of Heaven, Earth, and Water, the Imperial Lords:

Your servant has heard that the Great Dao began amid the undifferentiated vastness of the Five Primordial States, from which the sun, moon, and stars took form and were distinguished. The 120 celestial offices oversee merit and wrongdoing, while the twenty-seven Daoist prefectures govern the human world. Now we are performing a purification ritual and respectfully submitting this report. We dare not show disrespect toward your compassionate benevolence, and therefore set forth our earnest sincerity.

Your servant, [name], reflects that he possesses not a fragment of goodness and has no notable learning. Yet he has presumptuously accepted the charge of presiding over this purification and taken on altar duties beyond his station. Without the protection of the spirits, it would be difficult to bring this sacred work to completion. Now, through this petition presented at the opening of the altar, I dare to lay out my request.

Read the petition and submit the report.

The petition has now been fully presented. We humbly beg you, in your true compassion, to look kindly upon us, pause your celestial journey, and briefly remain at the purification altar. Take pity on our ignorance and bring this ritual to completion, so that the realms of the living and the dead may both receive aid and all offenses may be dispelled. If our prayers are granted, it will truly be through your protection. Your servant and the ritual officials are overcome with gratitude and fervent supplication.

II. Proceeding to the tent of the Three Masters: the ritual officiant and ritual officials offer incense and bow, inviting the Three Masters

As we perform the purification ritual and practice the Dao, we respectfully invite the Precept Master, who confers the precepts and transmits the teachings, to descend to the altar.

As we perform the purification ritual and practice the Dao, we respectfully invite the Register Master, who oversees the registers and examines merit and wrongdoing, to descend to the altar.

As we perform the purification ritual and practice the Dao, we respectfully invite the Scripture Master, who transmits the scriptures and expounds the teachings, to descend to the altar.

The bell is struck to signal the next ritual step.

The cloud chariot has descended; the crane-drawn carriage has arrived. The purification rites are now complete, and it is time to respectfully see the Masters off.

III. Tea Offering (the ritual officiant kneels and reports at the purification altar)

Your servant, [name], of the stated rank, bows twice and respectfully addresses the perfected Lords of the Lingbao scriptures, registers, and precepts:

Your servant has heard that jade inscriptions and golden books are the foundation from which the exalted perfected ones opened the Great Teaching; the jeweled cases and sacred scripture chests are where the holy Masters first established its spiritual foundation. They guide beings from the ten directions and transform the ages across a thousand generations. We humbly hope for your great beneficence and respectfully lay bare our innermost sincerity.

Your servant, [name], reflects that he has long received your instruction and nurture, yet has always been unfamiliar with the path of advancement and cultivation. He has presumptuously entered the ranks of the mysterious and taken on duties in the sacred teaching beyond his station. Without the Masters’ protection, it would be difficult to complete the purification rites. Through the petition presented at the opening of the altar, I respectfully lay out my request.

Read the petition and submit the report.

The petition has now been fully read and presented. We humbly beg the Masters, in your compassion, to take special note of us, descend to the altar grounds, and briefly remain beneath your banners. Protect this late learner from wrongdoing, and, through this auspicious connection, extend blessings. We pray that the entire purification ritual may be completed through your gracious protection. Your servant and the ritual officials are overcome with gratitude and fervent supplication.

This text is a ritual liturgy for the tea offering and report at the purification altar in the Lingbao rites. The ritual officiant kneels to offer tea and presents a written petition to the Three Officials of Heaven, Earth, and Water, and to the Three Masters of Precepts, Registers, and Scriptures, asking them to attend the altar, protect the rite, record merit, and dispel calamities. It is performed alongside such ritual steps as inviting the Masters, reading and submitting the report, and signaling with the bell, and is a standard handbook format for opening the altar and completing a Daoist purification ritual.

Excerpts from The Great Ritual of the Shangqing Lingbao Tradition (II)

1. Inviting the Five Emperors

The Senior Ritual Master and the ritual officials approach the Five Emperors’ canopy, offer incense, and bow in reverence.

Inviting the Five Emperors: To perform the purification rite and practice the Dao, we respectfully invite the Azure Emperor, the Vermilion Emperor, the White Emperor, the Black Emperor, and the Yellow Emperor to descend to the altar.

The cantor signals, and the ritual attendant strikes the chime.

Your cloud chariot has descended and your phoenix carriage arrived. Now that the rite is complete, we must respectfully escort you back.

Tea is offered. The Senior Ritual Master kneels and makes this petition:

I, the official of this position, of the surname [surname], respectfully bow my head twice and address the Five Emperors of the five directions. I have heard that the Supreme Ultimate gathers the true essence, arraying the five directions around the imperial seat; the original Qi divides into its forms, recording the four seasons and governing the passage of time. The merits and faults of the Three Realms are all recorded, as are the spirits and beings of the ten directions. Daring to pray through this purification rite, I presume to approach your divine majesty.

I first set down my intention as follows. I humbly reflect that I am a scholar of little learning and modest ability, yet have received the abundance of your transforming nurture. I have been entrusted with the altar’s duties, though I fear my practice may be presumptuous. Without your discerning guidance, how could I carry out this work? I humbly pray that you briefly turn aside your immortal retinue and descend to the human realm, bestow your great compassion, and extend your generous forgiveness. Look upon this altar and remove the faults of its errors and transgressions; bring the purification rite to completion and deliver those sunk in darkness from their suffering. We respectfully present the petitions and documents for opening the altar.

The petition and the formal notice are read aloud.

The documents just presented have been presumptuously laid before you. We humbly beg your sacred compassion to show special mercy and aid; briefly turn aside your phoenix carriage and graciously pause at this numinous altar. Pardon our offenses and extend blessings and good fortune. If both the living and the dead may benefit, it will truly be through the profound grace of creation. I and the ritual officials are overwhelmed with earnest gratitude.

2. Inviting the Celestial Master

The Senior Ritual Master and the ritual officials approach the Celestial Master’s canopy, offer incense, and bow in reverence.

Inviting the Celestial Master: To perform the purification rite and practice the Dao, we respectfully invite the Celestial Master to descend to the altar.

The cantor signals.

Your cloud chariot has descended and your crane carriage arrived. Now that the rite is complete, we must respectfully escort you back.

Tea is offered. The Senior Ritual Master kneels and makes this petition:

I, the official of this position, of the surname [surname], respectfully bow my head twice and address the Great Master of the Three Heavens, Supporter of the Teaching and Assistant to the Origin, the Perfected Lord of Orthodox Unity, Quiet Response—a title honored by the lineage of Celestial Master Zhang Daoling. I have heard that the wondrous teachings are expounded in the Golden Scriptures, and the teaching of the Cavern of the Spirits is widely proclaimed; the radiance of the Jade Bureau flows forth, and the tradition of Orthodox Unity is greatly established. You set forth the norms for past and present, and opened a passage between the hidden and manifest realms. Having established…

(The rest follows the wording of the standard petition for inviting the Celestial Master. In essence, it praises the Celestial Master for establishing liturgies and connecting the hidden and manifest realms, then asks him to descend to the altar for the purification rite, forgive transgressions, and bestow blessings, following the same structure as the passage for the Five Emperors.)

Notes for reading the scripture

The ritual actions—approaching the canopy, offering incense, extending the invitation, presenting tea, and reading the petitions—are described alongside the general meaning of the invocations to help readers unfamiliar with classical Chinese follow the liturgical text.

Scroll Nineteen of the Great Lingbao Rites of Highest Clarity: The Purification Covenant and Inviting the Overseer of the Purification

Proclaiming the Purification Covenant (Opening the Altar and Presenting the Memorial)

The rites of the purification covenant are, in truth, governed by a power above. I, your servant—the officiant’s ritual self-designation—first turn my mind according to the prescribed rites and humbly reflect: My mastery of the Dao and its ritual methods is incomplete, and my learning is shallow, yet through the favor of the mysterious powers I have presumptuously taken the chief office. The teachings and liturgy are held in high regard; I fear I may not be able to act in accord with the good conditions that arise. I pray that the revered master will show compassion and kindly make allowance for the sincere devotion of this purification.

I now open the altar and respectfully proclaim the memorial documents.

Proclaim the memorial and announce the formal notice (read aloud the purification text and deliver the official notification).

The memorial documents have now all been presented. I humbly beg the master’s compassion to look upon us with special care: briefly turn aside your crane-borne carriage, pause your cloud chariot for a little while, and enable the purification rites to be fulfilled from beginning to end, spreading their merit through both the hidden and visible realms. May demonic obstacles be dispelled; we truly rely upon your protection. I and the purification officers earnestly pray for your grace.

Going to the Canopy to Invite the Overseer of the Purification

Proceed to the canopy of the Great Ritual Master who oversees the purification. The chief officiant and purification officers offer incense, bow, and invite the overseer.

As we conduct the purification and practice the Dao, we respectfully invite the overseer to descend to the altar.

The bell attendant gives the signal.

The cloud carriage has descended; the sacred presence has arrived. Once the purification rites are complete, we must respectfully escort you back.

Offer tea. (The chief officiant kneels and reports the purification.)

I, your servant, whose family name is [name], respectfully bow my head and offer this double obeisance:

Great Ritual Master of Lingbao who oversees the purification, I, your servant, have heard that Lingbao opened the sacred charts and Dongxuan governs their unfolding, establishing great ordinances for deliverance and opening the gateway to purification and service. The teachings have appointed officials, and the rites are governed by the registers. I first turn my mind in accordance with the prescribed rites and humbly reflect: I am of lowly and ordinary nature, dull in temperament and clouded in understanding; presumptuously, I have taken up a place within the true teaching and mistakenly stand at the head of the altar officers. To make the merit of this purification vast and far-reaching, I truly depend on the master’s protection. There is a memorial at the altar; I dare to present it openly.

Proclaim the memorial and announce the formal notice.

The memorial documents have now been read aloud and presented. I humbly beg the master’s compassion to look upon us with special clarity and descend to the altar. Briefly pause your carriage so that the fruits of goodness may be fulfilled without demonic hindrance, and the merit of the purification may spread widely and reach all. If our prayer is granted, it will truly be through the grace of the sacred powers. I and the purification officers earnestly pray for your favor.

Next Section

Next, after a short pause, withdraw to the quiet chamber; or proceed directly into the ritual space and begin the next rite described later in this scroll.

Note: This text belongs to the ritual recitations of Lingbao purification rites. It uses liturgical terms such as “your servant,” “humbly reflect,” “memorial documents,” “protection,” “chief officiant,” and “bell attendant.” The “Great Ritual Master who oversees the purification” is the ritual office responsible for directing the purification rites. “Proclaim the memorial and announce the formal notice” means reading the purification text aloud and reporting it to the divine authorities. In the original, “I, your servant, whose family name is [name]” is a template; the officiant inserts their own family name when performing the rite.