《上清靈寶大法(二)》Vol. 37

At the start of the purification rite (Zhaijiao), first set up a temporary enclosure for the food offering ceremony in an open space. It must be spacious and kept quiet, free from noise and disorder. For the Universal Summons, the presiding ritual master (Gaogong) faces the Celestial Court, sets an incense table before the altar, offers incense, and makes a spoken petition. A Daoist priest is then asked to lead the general summons. This step sends documents in advance to the Three Realms and notifies the Divine Tiger’s generals and officers, along with other divine commanders and officials, to summon the souls of the dead ahead of time. If, when the rite is about to begin, the Gaogong does not wish to perform the invocation and petition again, the procedure may be simplified as circumstances allow.

The Gaogong sets an incense table before the temporary enclosure, offers incense, faces the Celestial Court, and makes a spoken petition:

Your servant, [name], holding the ritual rank of [rank], respectfully bows with joined hands and, at the risk of death, submits this petition:

To the Heavenly Worthy of Primordial Beginning, Lord of the Dao Above, Supreme Lord Lao, the Jade Emperor of Vast Heaven, the Great Emperor of the Ziwei North Pole, the Heavenly Emperor of the Gouchen Star Palace, the Earthly Sovereign of the Rear Earth, the Heavenly Worthies of the Ten Directions of Numinous Treasure, and the Heavenly Worthy of Salvation from Suffering, the One of Supreme Unity in the Eastern Pole Azure Palace: we implore you all to look upon us with compassion.

Your servant has heard that the Most High Dao opened the gate of compassionate teaching, and that the High Perfected—revered deities of Daoism—established liturgies for universal deliverance. Through them, ordinary people may receive instruction, and later students may take part in the duties of the Dao. All this is meant to spread kindness widely and let the grace of Heaven reach all, nurturing every living thing and extending pity to the souls of the dead lost in the darkness of the netherworld.

Your servant has long received instruction in the Daoist teachings, yet has established no special merit. As one entrusted with guiding the people, how could I forget my duty? I wish to deliver souls from the netherworld and aid the numinous beings among the living, doing what little I can. Now the donor of the purification rite, [name], has sincerely undertaken this rite with the sole intention of delivering all. Though a petition has already been submitted to the Celestial Court, the netherworld must still be succored widely. A modest offering has been prepared, and the secret canons will be followed: the beings of the Six Paths will be summoned to the ritual banquet, and souls of every kind will be gathered so that all may partake of pure offerings.

We implore the Heavenly Worthies to issue a special decree from Heaven and notify the offices of the netherworld: pardon sins and forgive transgressions, open the gates of the netherworld, and allow the souls of the Three Realms to come forth, so that the wandering spirits sunk in all directions between Heaven and Earth may arrive together. Grant them permission to ascend, and permit your servant to establish the altar and deliver them. Your servant awaits the manifest fulfillment of the heavenly decree, so that this earnest prayer may be answered. Having offended the majesty of Heaven, your servant is filled with dread and humbly begs for a gracious decree. Respectfully submitted.

Then the assembly raises the banners and chants the petitions associated with the Dipper.

In the center of the Great Tenuity Heaven, the Yellow Banner turns and circles. The Spirit-Gathering Banner, commanded by Wu Ying, follows it to summon and gather souls, opening the Office of the Long Night—the underworld prison where the souls of the dead are confined—and delivering those souls who await rebirth.

First, summon the beings of the Six Paths

The Six Paths are the paths of heaven, spirits, humans, hell, hungry ghosts, and animals. In ritual documents sent out during rites, some texts say “universally summon the Six Paths and Three Ways,” while others say “summon the Five Paths and Three Ways.” The Three Ways are these: on the heavenly path, driving thunder and wielding lightning; on the earthly path, carrying sand and bearing stones; and on the watery path, drawing water amid the rippling waves of the deep. The Five Paths come from the Demon Kings’ Song in the Scripture of Salvation, which says, “If they wish to turn through the Five Paths, what can I do?” The phrase refers to the places of the Five Sufferings, also known as the Five Paths. When a ritual document uses “Five Paths,” this is its basis; using “Six Paths” is also acceptable. Deliverance for suffering souls originally began mostly with the five evil paths. Now, since the summoning and gathering encompasses both sages and ordinary beings, and brings grace to those of every rank, the wording concerning the Six Paths must not be omitted. The officiant should still use discretion when choosing the wording in each document. These formulas and expressions have all existed since ancient times; they were not added in recent times. Anything else without a basis in the scriptures should be firmly removed, and must not be retained as a doubtful claim.

Reverently invite the beings of the heavenly path

The heavenly path lies within the Three Realms and ranks among the successive heavens. Its offices and duties are assigned according to rank, though its titles have no fixed order of precedence. These spirits are endowed with extraordinary qualities from birth. From an early age, they gathered spiritual energy; their deeds and merit reached completion, and their Dao work was perfected. Once their elixirs were refined, some attained the ranks of the immortals, while others received celestial writings in their grotto dwellings. They rose into the highest heavens and soared through the mysterious void, assisting Yin and Yang and furthering the transformations of creation. As their good deeds accumulated, their rank rose, and their spiritual powers and transformations became boundless, their numinous might beyond measure.

Reverently invite the beings of the heavenly path to leave their celestial palaces for a time and descend briefly into the mortal world. Riding the clouds, they come down and look upon the world from above, guiding the beings of the Five Paths and enlightening and delivering the ten classes of lonely souls. Let this record of sincere devotion be entered, and may the heavenly beings who cultivate and uphold the Dao bear witness and bestow their presence.

Reverently invite the beings of the spirit path

The spirit path is profound and mysterious, beyond measure; its transformations appear without end. These beings govern fortune and misfortune in the human world and determine good and ill beyond it. They command the mountains and oversee ghosts and spirits, bring wind and rain into accord with the seasons, and harmonize Yin and Yang throughout the Nine Provinces. They respond to the thoughts of the people, bestow blessings when circumstances call for them, and govern the visible world from within the unseen. They bring peace to the people and aid all living beings. Their powers of authority differ, as do the offices they hold. Some are sacred emperors or renowned kings; others are spirits such as loyal ministers and heroic martyrs.

They may be outstanding figures in their local communities, or numinous spirits who protect the state and its altars of soil and grain. Some established altars and ritual grounds, while others built temples. For their meritorious deeds, they were enshrined and appointed as spirits, charged with guarding a region, protecting its people, and bestowing blessings on all beings. Their achievements accord with the righteous Way, and their virtue supports the wondrous, mysterious Dao. We respectfully pray: May the spirits manifest soon, and may their numinous signs arrive in an instant. May they all hasten to the heavenly court and come to the purification altar, inspect this pure banquet, and receive the offerings of mortals. May all the spirits descend to the ritual assembly.

We respectfully summon the beings of the human realm.

The beings of the human realm receive the Qi of Yin-Yang and are endowed by Heaven and Earth with bodily form. They exist among the Five Phases (Wood, Fire, Earth, Metal, Water), and are therefore called the most spiritually perceptive of all beings. People differ as male and female, and in appearance, beautiful or plain. They occupy high or low status, and differ in temperament and understanding. Some are wealthy and honored, others poor and humble; some are capable and worthy, others dull and foolish. Some are born in China, others are reborn in distant lands. Some earn office and rank through literary talent; others become aides through their cleverness and strategic skill. Still others in the world of dust and toil worry over hunger and cold, live in humble dwellings, or suffer from illness for a long time.

These differences are indeed related to each person’s cultivation and circumstances. The people are numerous and varied, yet all belong to the human realm and receive the same spiritually perceptive Qi. Still, each lifespan has its appointed length, and birth and death follow their allotted course. The human body does not belong to us forever, while the hun and po souls return to emptiness. Those living in the world of light cannot live forever, and those in the underworld should not remain there indefinitely. We respectfully pray: May you purify your thoughts, set your body and mind in order, realize the Great Dao, transcend the ordinary, and discern illusion from reality. Come to receive these offerings, sincerely presented, and look up to the grace of deliverance through the Daoist teachings. May you hear the teachings and scriptures, pay homage to the perfected spirits, and receive salvation. Beings of the human realm and their relatives are all invited to attend.

We respectfully summon the beings of the hungry ghost realm.

Among the beings of the hungry ghost realm, some are confined in dark places, while others have fallen into obscurity and confusion. Some are shaped by their cultivation in a former life, others by deeds across many lifetimes. Some suffer the repayment of karmic debts; some have been summoned here. Still others have wandered adrift because they are sunk in habit and clinging to their former views. Their souls are scattered, and their consciousness drifts between Heaven and Earth, stranded and trapped throughout the Nine Provinces. They seldom receive aid through rites of salvation, and can scarcely partake of sacrificial offerings. Their release from suffering seems far away, and they have no path to rise and transcend. Their lot is desolate: they have nowhere to turn and are utterly alone.

If you cannot perceive your original nature and return to the true Dao, how can you escape delusion and enter awakening? We respectfully pray: May you take refuge in the protection of the true Dao and solemnly rely on the grace of its teachings. May you support one another and hasten together to the Daoist altar, gathering at the ritual assembly to pay reverent homage to the Lord above the Nine Heavens of Purity. In this way, may you leave behind the dark depths of the Nine Earths.

Beings who suffer confinement and entanglement, listen as the numinous chapters of the Three Caverns (Dongzhen, Dongxuan, and Dongshen), the collective name for the Daoist scriptures, are proclaimed. May they dispel the obstacles and calamities of the Three Paths of Suffering: hell, the realm of hungry ghosts, and the animal realm. Beings in the realm of hungry ghosts, and all your kin, come forth.

We now respectfully summon beings of the Four Births. The Four Births are birth from the womb, from an egg, from moisture, and through transformation. Some receive life in the womb and take shape within a shell; some dwell in caves, nests, forests, or clefts in the rocks. Some are born in rivers, seas, and ponds; others are nurtured in deep pools and abysses. Some arise in response to breath, while others come into being through the transformations of things. Their names differ and their kinds are many, their forms varied beyond count: some fly, some run; some dwell in mountains, forests, and valleys, while others drift and sink beneath the waves.

Though the breaths they receive differ, their nature of clinging to life is the same. Some are trapped by hooks, bait, and nets; others are wounded by blades, bows, and arrows. To escape danger, some are driven to devour blood and flesh. They are born in confusion and die in multitudes. Though they belong to different kinds, all are shaped by the same creative power. Since all cherish life, all fall within the compassion of the High Lord. May they together receive pure offerings and form bonds of goodness; may they cleanse body and mind and be forever freed from the bodies of birds and insects. Bathed in the rain of the Dharma, may they at last leave behind the kinds covered in fur and crowned with horns. May they awaken to their source and understand their innate nature, return to the source, and recover their true nature. Beings of the Four Births, and all your kin, come forth.

Next, we summon the unclaimed souls.

We humbly pray: The primal Qi, the fundamental breath from which heaven, earth, and all things take shape, moves in cycles without end. Yin and Yang gather and transform without limit. All things receive Qi and a share of spirit, and so take on different forms, varying qualities, and countless kinds. Whatever begins must come to an end; whatever lives must die. Though ancient and modern times are far apart and ages continually change, the patterns of birth and death remain the same, and their underlying principle does not change.

People differ in rank, whether noble or lowly, and in ability, whether wise or foolish. The length of life after birth is hard to predict; the fortunes of ascent or decline after death are just as difficult to know. What is more, the simple customs of antiquity have gradually faded, and the age of primordial simplicity has long passed. Prosperity and decline depend on each other, while order and disorder succeed one another without end. After Tang Yao and Yu Shun, it became rare to see a ruler govern the realm through courtesy and humility. From the Shang and Zhou onward, states were thrown into disorder by war. The end of the Zhou was rife with armed conflict, and the early Qin years brought ceaseless battles. From the Han and Wei onward, north and south repeatedly split apart, and dynasties rose and fell, with periods of peace alternating with turmoil. Customs accordingly grew either more honest or more shallow, while people and institutions likewise flourished or declined.

Some lost the right path and were cast aside in times of clarity and order; some served loyally but found no place in an age of disorder; some brought calamity upon themselves after achieving success; some held high office, yet put their own lives in danger…

Some people are entrusted with the grave duty of guarding the frontier. Ordered to march into battle, they happen to fall into enemy hands; others eventually die far from home. Some possess skill and learning yet languish for years without recognition. Others keep to their proper duties and uphold what is right, yet are dismissed and cast aside, their aspirations unfulfilled. Some live as sojourners in foreign lands and are scattered by warfare; some serve in the army and die by sword or arrow. Such things have been common in recent times, and were especially frequent in the past.

Scholars, farmers, artisans, merchants, shamans, physicians, minor ritual officers who oversee prayers and sacrifices in ancient times, and people of every trade and station differ in their prosperity and decline while alive. Once dead and returned to stillness, what difference remains among them? Methods of cultivation can be used to seek long life, but very few truly attain it. Without taking measures, how can anyone escape death? People often regard death as ordinary: wise and foolish alike ultimately become dust in their graves, and the wealthy and honored, too, become travelers beneath the Yellow Springs. When we think of this, how could our grief ever end?

With reverence, we pray that the Great Dao show compassion and specially open the true liturgy—the ritual procedures followed in Daoist rites of deliverance—so that salvation may be bestowed widely. We now follow the sacred texts, solemnly arrange the altar, establish a universal and unobstructed ritual feast, and make offerings to all sentient beings. We pray that the decree of the Nine Dragons descend and proclaim the rescue of departed souls sinking in the Six Paths.

We pray that the perfected spirits of the netherworld and the human realm, the rulers of Yin and Yang, the presiding deities of spirit altars everywhere, the City Gods of the prefectures and counties throughout the land, the Elder of Artemisia Hamlet in the Yellow Springs, who governs graves and departed souls, the officials of the underworld and the dark waters, the various departments of the Water Palace, the offices of the Sacred Peaks, the Great Gods of the Five Roads, the Earth Gods of the Nine Provinces, and the deities of the lands in mountains, forests, and villages all obey the talismanic commands issued by the Most High. Together, may they receive the special decree of the Azure Palace, the dwelling of the immortals: release departed souls from confinement in the ten thousand prisons; end the punishments and forced labor they endure in the Three Paths, the realms of suffering commonly understood as hell, hungry ghosts, and animals; clear the barriers that hold them captive, and allow guilty spirits to ascend.

All departed souls wandering in the wilderness or lingering in the netherworld, whether or not they have anyone to claim them, are invited to be gathered together if they possess consciousness. Let all be summoned here: every lonely soul among the myriad kinds and four forms of life within the Nine Provinces and Six Extremities, and all departed spirits in the boundless realm of ghosts. Let them come and share in this exceptional occasion, and at once be delivered to a pure and peaceful realm. All this relies on the power of the Most Divine to proclaim the grace of the Supreme Emperor. At the appointed time, the departed souls will be gathered and summoned, and we pray for an immediate response. For now, we burn incense and respectfully offer our invitation.

We pray for the emperors of past dynasties and the rulers of former ages: some received the realm through abdication; others expanded their territory and established their dynasties. Some promoted beneficial undertakings and eliminated calamities, founding achievements that endured for ten thousand generations; others quelled disorder, restored the Way, and established the work of their time. Their kindness reached throughout the land, and their Virtue sheltered the people. Some are still worshipped in human society, while others have risen to become deities of the heavens. Yet they have always cherished the people and never forgotten to show them compassion…

I pray that all the spirits look kindly upon those whose intentions were in harmony, who guided the lost and helped later generations. May they graciously turn their gaze back and bend down to behold us.

All who once sincerely served their rulers—whether sovereigns who inherited the throne or rulers who safeguarded the legacy of their forebears—administered affairs of state, bringing stability to the realm and laying the foundations for peace. For generations the country enjoyed tranquility and prosperity; they steadied the times and preserved the dynasty. Yet after several generations, decline often follows the height of prosperity, fortune changes, and upheaval ensues. Sometimes the court’s order weakens; sometimes power falls into other hands. Powerful ministers may tyrannize their rulers, or foreign cavalry may invade and plunder. At times, commanderies and counties are forced to relocate; at others, the state itself collapses. This may be due to a failing in virtue, yet perhaps it was also ordained by fate.

The imperial carriages of former rulers have long since departed for the netherworld, and their palaces are now ruins. If the spirits of those worthies have not yet ascended to Heaven, perhaps they still linger in the Yellow Springs. We respectfully ask them to pause their journey and briefly visit this altar, the site of the Zhaijiao purification ritual. Behold this rite of deliverance for the dead. Reflect deeply on the Dao’s hidden and wondrous mysteries. You should understand that wealth and rank are like a dream, and success and failure alike return to emptiness. The past cannot be recovered, but the road ahead can still be traveled with resolve. We look up and beseech the compassionate grace of the emperors; we bow and invite them to descend.

Now we burn incense and respectfully invite the empresses and consorts of the palaces of past dynasties: from the exalted empresses to the palace concubines. Some enjoyed great renown in the imperial gardens; others became models for the inner court through their virtue. Outside, they supported sagacious rulers; within, they upheld the rites of the palace. Though times have changed, we still hope their compassion remains as it was of old. We look up to their spirits in Heaven and ask them to behold our heartfelt prayers.

Among them, virtue and imperial favor were not equally bestowed. Even those who once lived in golden chambers and jade halls now have only solitude; in the palace’s secluded depths, they remain confined to desolation in vain. Wang Zhaojun, buried beneath a green mound, cannot return; the events at Mawei are now beyond detailed knowledge. Some died within the palace; others grew old and were left in Shangyang Palace. Their lingering sorrow has not faded, and their lonely souls have nowhere to turn. We respectfully ask them to look kindly upon us and descend. They should understand that wealth and rank pass like the wind, and splendor is as brief as a flame. Go straight forward, and do not linger over the traces of the past.

Now we burn incense and respectfully invite the chief ministers and senior officials of past dynasties. They possessed the talents of pillars of state and excelled at governing: at home, they skillfully steadied the court; beyond the capital, they pacified and united the four quarters. Some served in the Secretariat, some drafted edicts within the palace, some were appointed to govern the regions, and some held places among the court officials. They helped carry out the policies of state and worked together to uphold the affairs of the realm. Whatever their rank, whether civil or military, they all helped avert calamity before disorder arose and bring peace to all under Heaven…

Some reached the end of their allotted years; others lived longer or shorter lives, and after death returned to the dust. Some are honored with sacrifices among the people, while others hold rank in the dwellings of the immortals. I humbly ask you all to descend for a time, take notice of this sincere offering from the mortal world, and bestow blessings.

Wealth and honor in this world cannot last, and glory and stipends soon come to an end. Some, frustrated in their ambitions, were demoted and driven away; others were exiled to distant places and never returned. Some saw their family fortunes collapse and their lineages decline; others met disaster while taking medicine, leaving behind unending sorrow. Their startled spirits have nowhere to rest. Looking back, they can no longer undo what has passed, and the wrong turns they took cannot be retraced. Yet there is no need to cling forever to old grievances; one may still make plans for what lies ahead. When they hear the teachings of the Clear and Empty Way, their troubled feelings can be eased. I humbly ask you all to descend throughout the ritual grounds and accept this summons.

Now I burn incense and respectfully summon the heroes of antiquity and the commanders of every age. They once received the axe of command upon the altar and were charged with leading armies and winning victories. Some pacified the Tianshan with three arrows; others captured the southern enemy seven times. Some put down usurpers and rebellions; others saved the realm. Their achievements benefited their age, and their loyalty shone plainly as sunlight. Some gave their lives for their country and died in its service; some retired to old age and lived out their full years; some upheld the right but suffered harm in their time; others marched thousands of miles on campaign and died on foreign soil. If their conduct was righteous, what is there to resent in the outcome? Some never received a marquis’s title in life, while others are still honored with sacrifices long after their deaths. I humbly ask you all to raise your banners for a time, descend to the ritual grounds, accept this sincere offering, and widely bestow your numinous protection.

Some bore suspicious charges; others rendered meritorious service but received no reward. Some lost their loyalty; others were drawn by chance into enmity. Disaster took root unseen, and calamity struck suddenly. Some died in exile; others were executed. Some saw their households ruined, while others watched their descendants dwindle. Their former ambitions have vanished with the clouds over the battlefield, and their spirits now linger in the dark realm, still confused and disoriented. May you all answer the summons and descend. Perhaps through this encounter you may awaken; no longer entangled in the obstacles of past lives, may you wash away the dust and be renewed.

Now I burn incense to gather and summon the troops of the military camps and the soldiers who marched to war in every age. Since ancient times, how many times has the realm risen and fallen? Wars, too, are beyond counting. Some were caught in upheavals as bandits ran rampant within the cities; others faced foreign invasions that spread bloodshed and stench across the land. Even when there was no choice but to send troops to quell them, casualties could not be avoided. Some died to bows, arrows, swords, and spears, their flesh and blood scattered across the wilderness; some were besieged and defeated, while others fell into ambushes and lost their lives…

Some people were cut off in foreign lands after losing their support, left isolated and exposed; others underestimated the enemy and rushed ahead, only to fall into an ambush. Victory did not always mean the whole army was saved, while defeat could mean its complete annihilation. Towns were left deserted, and the people suffered massacre. Though this may have been ordained by Heaven, the human suffering involved is truly heartrending.

Those who gave their lives for their country, remaining loyal and steadfast to the end, are still like spirits conscripted in the underworld if they cannot return to the human realm. I respectfully ask you all to remain for a time at the spirit altar, where sacrifices and Zhaijiao rites are performed, and together help bring about the transforming work of Heaven and Earth. May you share in its blessings and soon be raised to a higher realm. Among you may be some who failed to fulfill their duty of loyalty or lost their resolve through doubt; some fled before battle even began, while others surrendered when the situation was not dire. Some were executed for violating military orders, and some were punished for leaving their ranks without permission. Perhaps a single misguided thought still holds them in the depths of the underworld, the Nine Earths. Now that the talismanic decree has been issued, their bonds and confinement should also be lifted. They must repent and examine themselves, cleanse themselves of past offenses, and each receive the grace of pardon, so that they may fully escape the suffering of sinking into the dark underworld. May they come to the ritual altar and together receive the merit of this good work.

Now we burn incense to summon the gifted men of the literary world and the Confucian scholars of the sea of learning. They read widely in the writings of the various masters and schools, and deeply understood the subtleties of the Six Classics. Their reputations surpassed those of their academies, and their conduct and righteous deeds were without equal in their communities. Some passed the civil examinations and ranked among the foremost scholars. Knowing that prominence and success are allotted by fate, they advanced or withdrew from office in keeping with the times. Others never enjoyed rank, salary, or glory, yet had already seen through the principles of nature and life. They were never bound by gain or loss, nor troubled by life or death. Heroic souls of ages past, numinous spirits and departed souls from every region, I respectfully ask you to descend to the ritual altar and come in your carriages.

To become renowned in the Land of Huaxu, the Daoist realm of ideal perfection, is already to understand the difference between dreaming and waking. To have one’s name entered in the White Jade Tower is to become an immortal and ascend at once. As for those whose earnest aspirations were at odds with Heaven’s decree, and whose learning, though fine, did not lead them to penetrate the ultimate truth: their lofty ambitions were easily frustrated, and their elegant writings might in the end wither without achievement. They suffered repeated setbacks in the examination halls, while fame and rank grew ever more distant. When one breath ceases, all worldly ties come to an end. I fear they may not yet have awakened to the fact that adversity and success each have their allotted course, or understood the signs of changing fortune. In life, circumstances and wishes ran counter to one another; in death, they may still be lingering below the Yellow Springs. I respectfully ask them to let go of their attachments and rouse their spirits. They should know that the true regulations of the Most High are the Great Dao of the sages. They should set aside cleverness, sharp discernment, and tangled thoughts; contemplate the principles of Dao and De, and understand life and death. May they all come to this ritual banquet and ascend at once to a pure realm.

Now we burn incense to summon the Daoist priests and immortal officials of the true shrines, and the Daoist community of the Jade Halls, so that they may leave the worldly realm…

Leaving home can bring joy and peace to the mind and spirit, freeing one from worldly concerns. Only after entering deeply into the cultivation of the Dao does one understand that life is like a dream or illusion, and come to admire and seek the subtle, profound ultimate truth. The “white slips” and “yellow altar” are documents and ritual altars used in Daoist Zhaijiao (purification rituals). Through them, one communicates with perfected spirits: though the response is subtle and hidden, it can still be made manifest. Practitioners may wander with staffs amid green mountains and clear waters; through profound merit and practice, they may be summoned to the Mysterious Capital, an immortal realm in Daoist legend; or, having succeeded in refining the elixir, they may receive Daoist texts in a cave abode.

I humbly pray that the divine spirits show special compassion to later practitioners, deign to descend in flying chariots, and enlighten souls sunk in the netherworld; or that they bring the merit of the purification ritual to fruition, granting the deceased a wholesome outcome. Some may have lacked the karmic affinity in a former life: though they wished to follow the Dao, they never met a true teacher or obtained the secret methods of inner refinement. Their cultivation was sometimes abandoned halfway, and sometimes obstructed by sudden misfortune. The luan birds and immortal cranes never came, leaving them only the empty hope of ascending to the blue heavens; they could not meet immortal companions of the Dragon and Tiger, and in the end could only return to dust. Now, summoned by a talismanic decree, they have come to this rite for the deliverance of the dead. May they cease to be bound by old attachments and cleanse their spiritual roots without delay. Once they fully awaken to the wondrous principles of the Dao, they can ascend to the registers of the immortals.

Now, with incense burning, we summon the recluses of the forests and mountains, the hermits of cliffs and ravines. They regard wealth and rank as floating clouds, and official distinction as something external to themselves. Their gaze takes in strange peaks and verdant ridges, clouds, rosy mists, and smoky vistas; wearing wooden clogs and leaning on green bamboo staffs, they find contentment beside springs. Princes and nobles are unworthy of their friendship, and even the Son of Heaven cannot command them. Some dwell in gardens on the outskirts of town; others roam among lakes and seas. Their gifts are lofty and far beyond the ordinary, and their refined, pure spirit inspires reverence.

In life, they already surpassed ordinary people; after death, they should naturally be free of hindrance as well. The gibbons’ cries in the deep night make us lament that the hermits who wore fragrant orchids cannot return; the cranes’ mournful calls in the empty mountains deepen our sorrow that those who lived in seclusion now lie in eternal sleep. May these free and untrammeled spirits come to the altar, share in the pure ritual meal, and witness the offerings.

Yet some who lived as recluses still pursued fame and office single-mindedly. Some thereby drew the court’s censure; others treated seclusion as a shortcut to official service. Unable to preserve their noble integrity, they ultimately returned to the turmoil of the world. If their wishes could not be fulfilled among the living, their regret beneath the earth may only grow deeper. One must understand that deciding when to advance or withdraw, and what to accept or relinquish, belongs to the plans of the living; concern for one’s achievements is also part of navigating the world. To be indifferent to the principle of life and death is to abandon this world; when high and low alike disappear, success and failure too are forgotten. May they receive the grace of this act of deliverance and soon attain the joy of renewed life.

Now, with incense burning, we summon the eminent monks of the monasteries. They wield the sword of wisdom to sever the hindrances of affliction; robed in kasayas, with shaven heads and vows taken, they realize “emptiness that is not nothingness”—an emptiness that is not mere annihilation. Their resolve is firm as iron and stone; they cultivate the difficult-to-attain fruits of the path, awaken fully to the principle of non-birth, and understand deeply the mystery of deathlessness…

Their innate spiritual nature is clear and pure; even after long ages, it will not fall away. The Six Faculties—eyes, ears, nose, tongue, body, and mind—have been severed. Yet when summoned, they can hear from afar.

Now that they have broken through all barriers, why cling to distinctions between Daoism and Buddhism? As long as they come flying with staff and pilgrim’s ring, they may descend upon the altar. We ask them to witness this auspicious occasion and partake of these pure offerings.

Some have a mind for meditation but have not yet become still. Their awakened nature remains deluded; they have not seen through the Five Skandhas, the five aggregates that constitute body and mind, and the Six Thieves, the six senses that draw people into desire, still burn fiercely. At times they drift with circumstances; at times they mingle with the world and are swept along by its currents. Even as their allotted years near their end, they do not realize that the physical body is about to perish forever. The netherworld stretches without limit; the underworld lies far away in darkness. When will they escape? By what path can they ascend? May they recognize their errors and amend them, rely on boundless grace, abandon old habits and turn toward new life, and ascend to the realm of pure emptiness.

Now, with incense burning, we summon the Daoist nuns from their temples and the Buddhist nuns from their monasteries. Some have realized the true Dao and left home; others have left home to cultivate after a fortuitous meeting of causes and conditions. Some have turned toward the Western teaching of tranquil extinction; others admire the Supreme One’s teaching of transcendent emptiness. Whether clad in black monastic robes or plain garments, they have left behind the worldly dust of cosmetics and adornment. Clothed in feathered robes and crowned with starry headdresses, they remain untouched by worldly decoration. Their meditative minds are still as water, like the perfect radiance of Buddha-nature. Their pure Qi scatters the floating clouds, and in time the transcendent bearing of immortals will emerge. We earnestly ask that you grant this sincere prayer, extend your compassion, witness their devoted practice, and accept these offerings on their behalf.

Some may have only a shallow affinity with the Dao and little accumulated merit from past lives. Though they wear the robes and headgear of those who have left the world, they have not fully cast off worldly thoughts. Some are quick to accumulate merit but slacken in their efforts; others have not seen their nature clearly enough. They know only that worldly affairs are turbulent, not that their final hour is near. At the thought of the desolate Nether Capital, they fear that their souls will wander in misery. Therefore we perform this purification rite and prayer, earnestly inviting them to come and receive renewed life through the grace of the spirits.

Now, with incense burning, we summon the wealthy of past generations and the families of hereditary rank and distinction. They inherited the benefits of their family standing and enjoyed abundant food; their treasuries were full and their chests overflowing. They lived in spacious halls, untouched by the heat and cold of the seasons, and rode in fine carriages beneath great canopies, shielded from wind and sun. Accustomed to jewels and precious treasures, they even regarded clothes and fabric as lowly things. If they can use this occasion to reflect on themselves and nurture all living things, perhaps they may bring their lives to a good end. Even if they must pass through Great Yin, the netherworld, they may still be reborn into a noble family. But if they sink into these pleasures without turning back, growing more extravagant as their wealth and rank increase, endlessly craving sensual pleasures and amassing carriages and horses…

When they were alive, they indulged themselves without restraint, pursuing only what they desired. After death, their souls are therefore easily lost.

We earnestly ask the departed not to yearn for worldly splendor or cling to the pleasures and habits of their former lives. May they ride the cloud chariot—the celestial vehicle borne through the clouds by Daoist immortals—to the ritual altar and offering table, grasp the subtle workings of the numinous, and arrive together in the blessed realm.

We now burn incense and summon practitioners of every art and those skilled in many crafts. Some excel in the trigrams of the Book of Changes and divination by the Ren method; some understand astronomy and geography. Some examine the Five Phases to determine rank and fortune; others read faces to predict good or ill. Some are skilled at discerning the course of one’s fate; others can diagnose illness and apply methods of healing. If anyone has mastered a profound art or cultivated many good deeds, yet has allowed hardship or success to unsettle their nature, then even in the face of life and death they should not let such outward circumstances entangle it. Divination arts are used to examine the changes in things; understanding principle makes it possible to see the pivotal workings of creation and transformation. If the mind was keen in life, then after death one can also understand the coming and going of life and death, and remain undeluded by changes between the hidden and the manifest. We earnestly ask the luminous spirits to look down upon our sincere prayers.

Some people’s reputations do not match their true abilities. Their learning is incomplete, their skills shallow, and their understanding limited. They make a meager living by showing off their abilities; some use them to seek audiences and persuade people wherever they go, while others wander from place to place. Some remain stranded in a foreign land and happen to die there; others lodge in inns and eventually die on the road. Because they failed to understand the way things are, we deeply fear that although their bodies have perished, their souls may still linger and refuse to depart. We earnestly ask that their drifting, unmoored spirits be gathered in and their scattered, unsettled souls brought together, so that they may come to this pure ritual seat, understand the mysteries of the Dao, reform themselves and return to the right path, and at last ascend together to the blessed realm where the living dwell.

We now burn incense and summon accomplished adepts who roam the world, and friends versed in Daoist arts among the rivers and lakes. Carrying only a gourd and a bamboo hat, they travel far and wide through sacred lands and famous mountains. The Five Qi and Three Blossoms—Daoist terms for subtle inner energies such as Jing, Qi, and Shen—silently gather atop Mount Kunlun and the peaks of Penglai. Some refine metals and stones; some employ herbs and plants to heal illness; some use Fulu (talismans and registers) to aid the world; others heal through the circulation of Qi. Some feign madness and blend into ordinary society; others preserve their true nature through drunkenness. Some face a wall in quiet cultivation and dwell in Wuwei (non-action); others practice their methods and cultivate themselves actively. Once they have refined the Neidan (internal alchemy) and brought their cultivation to completion, they can cast off their physical forms and ascend as immortals.

We earnestly ask that the mysteries of the Daoist tradition be raised up and the Great Dao upheld, so that all the departed souls in this Zhaijiao (purification ritual) of salvation may be fully delivered and rescued together from their lost paths. We respectfully await the cloud chariot’s descent to the ritual altar. If some have crossed mountains and rivers without meeting an accomplished master who has transcended the world, and though they practiced many methods, never received the secret formula for attaining perfected immortality, then in the end they still could not escape…

In life, people dwell within the body and, as the years pass, live among others. After death, the spirit and soul drift apart, and consciousness grows confused. I pray that you gather your clear thoughts and leave the darkness and confusion behind soon, forge this unhindered bond, and attain the joy of new life.

Now, we burn incense to summon the wandering spirits in the lanes and streets, and the idle folk in the marketplaces, welcoming the departed with incense. They once rode out in carriages, passing through the bustling streets of Zhangtai. They also carried falcons on their arms and slings in their hands as they raced into the worldly bustle of the imperial gardens. They kept rare birds, raised cups of wine, lit silver candles, and called friends together for pleasure, lamenting that the nights were too short. They listened as jade flutes played to the beat, fearing the feast would end too soon. In youth, they gave themselves over to pleasure, perhaps at the cost of their deep Virtue. When frost from the land of Wu touched their temples, they realized that the years gone by had not been empty. Recalling the traces they had left in the pleasure houses of Chu, they could already feel old age drawing near. Their eyes were filled with old companions, yet no one could secure a long life for them. Love filled their hearts, but it could also become the very cause of their death. Now only the tomb palace lies silent, while the road through the underworld stretches into the unknown. I pray that you leave behind old habits and turn to a new path, return to the root and regain life, and come forward to receive deliverance—the blessings and aid offered to the dead in a Daoist purification ritual. Do not cling to illusory sights or yearn for what lies outside yourselves. Let go of every former habit and hurry onward.

Now, we burn incense to summon the fishermen on the rivers and the anglers by the streams. They cast nets and baited hooks, living through countless springs and autumns beneath the moon. Making boats their homes, they drift from place to place, facing cloud-tossed waves and snowy swells as they leisurely sailed across the misty waters of the Five Lakes. Before Xisai Mountain, they gazed into the distance at white gulls scattered across the water; at Fuchun Shoals, they rested beside layers of green hills. Far removed from the world, they often met people who shared their aspirations. Some secretly cultivated the Great Dao; others quietly grasped the mysteries of the true Way. They stood apart, transcending worldly concerns, their spirits undying. I pray that you leave your immortal abodes for a while, descend briefly among us, and together guide the ghosts and complete this purification ritual.

As for those who spend their days casting nets and laboriously fishing, they may not truly be drawn by the beauty of mountains and waters. Perhaps they work only to earn their daily bread, enduring real hardship. But can time be held back? The sun and moon hasten us onward; a hundred years pass in the blink of an eye. Lifespans are limited, and life must come to an end. By then, short oars and long poles can no longer turn back to the past. Wind hats and rain capes remain as empty traces; graves still line the banks, but those who sailed away are gone. I pray that you do not remain bound by past habits or cling to old ties of fate. Come straight out of the underworld and make your way here to the purification ritual. Hear the wondrous Dao once, and may you all attain the realm of renewed life.

Now incense is burned to summon those among the people who plow and sow the fields, raise silkworms, and weave cloth. They are the first people those who govern the populace and handle affairs of state should keep in mind. Of the Four Occupations—scholars, farmers, artisans, and merchants—they are the most hardworking. Carrying plows and harrows, they labor without pause through bitter cold and scorching heat. Sweat clings to their bodies and mud to their feet as they face wind and sun day after day, working diligently in the fields. They depend on the land’s harvest to feed their families and live hard lives. In a good year, they hope that spring planting and autumn harvest will provide clothes and food; when the harvest fails, they are left with worry and hardship.

Some reach old age and pass away peacefully; others suffer and die in famine. Some of their remains lie scattered in many places, while lonely graves still stand in the wilderness. Woodlands and thickets lie desolate; their souls have nowhere to rest. Year after year, all remains cold and forlorn, with no one to make offerings to them. May they be summoned here and come hand in hand to this gathering, see through the dreamlike, illusory nature of life, and cease their attachment to the realm of ghosts. May they rely on this auspicious connection to ascend to the realm of the immortals.

Now incense is burned to summon those who travel by water and land to trade and sell their goods. Bound by worldly affairs, they rush along the routes of commerce: driving carts over endless roads, or raising sails and drifting across boundless waters. Many wander in foreign lands like tumbleweed, lodging far from home. Some are fortunate enough to amass great wealth; others remain bound by the nets of the world all their lives and fall into hardship. Some die far away; others collapse in lonely inns. Some grow old without ever resting, while others die young. Some are set upon by thieves and stripped of all their possessions; others drown when their boats capsize. It is heartbreaking to think that their remains cannot return home and their departed souls are difficult to call back. May they come to hear the true teachings and together reach the shore of the Dao, the realm of liberation through cultivation. Money is only something external to the body and cannot be taken underground with the dead. One’s hometown is merely a dwelling in the human world; do not cling too tightly to the homeland of your former life. If you courageously let go of attachment, you will surely ascend to the realm of the immortals.

Now incense is burned to summon performers in musical troupes, jesters and comedians, and singers. They are skilled with words, proficient in string and bamboo instruments, and practiced in song and dance. Can all this truly be innate? Their journeys with carriages and horses, performing from place to place, are often driven by the hardships of making a living. To secure food and clothing, they have no choice but to toil as they travel from one place to another. Yet reunions are like drifting clouds, and partings like flowing water. The years gradually slip away, and most have no one nearby to rely on. When their allotted lifespans end, they may become wandering souls with nowhere to turn. May they no longer be stained by worldly bonds of affection; may they forget their old attachments, come here together, receive rites for deliverance and cultivate the Way, and thereby attain liberation.

Now incense is burned to summon those who make their living by the roadside and perform for crowds in the markets. They possess various arts from across the north and south; some teach…

Some people make a living by taming birds, insects, and animals; by hiding or compressing flowers and fruit; or by carving wooden figures and pulling strings to make puppets dance. Others perform feats such as spewing smoke and fire, walking on a tightrope, or leaping around blades. Some compete in wrestling, perform shadow-lantern plays, or tumble and turn through the air. There are many such ways to earn a living, and they have become especially common in recent times.

Everyone hopes to have enough food and clothing; this is only human nature. Long years spent traveling far from home are often forced on people by the demands of life. Not everyone is willing to make a living through these crafts; perhaps they have simply found no better path, and so their years slip away without their establishing a secure household. In life, people come together and part unpredictably; after death, they may fear that their souls will drift without a place to return to. I earnestly ask everyone to cast aside illusory burdens and understand the true principles. Listen to the scriptures and teachings, recognize your original nature, and bring clarity to your heart. Having received the nourishment of the wondrous Daoist teachings, you will in time be born into a realm of peace and happiness.

Now we burn incense and invite officials, clerks, and scribes serving in office, past and present, including those who handle administrative documents. May they carry out official notices and government orders, assist local leaders in administering public affairs, obey laws and regulations, and help the sacred dynasty spread its teachings. Some may do good when the opportunity arises; others may accumulate hidden virtue in the course of their duties. May their homes be peaceful and their descendants flourish; and even after death, may their souls and spirits avoid falling into ruin. We earnestly ask them to witness this construction of a Daoist ritual space and join in protecting and affirming it, so that its efficacious blessings may wash away transgressions and increase good deeds.

There are also those who covet money and hoard wealth, abuse their power to do evil, give free rein to violence, and bend rules for private gain. They disregard the law and harm others; some impose harsh penalties for minor offenses, while others harm living beings and obstruct the affairs of government. As a result, disaster may strike suddenly: they may be exiled to distant places, lose their lives, or see their households ruined. Even after earthly punishment has been imposed, they may still fear that their offenses in the underworld remain unforgiven. May they receive the grace of the Daoist teachings and be granted pardon in full. May they all come to the ritual space and receive aid in their deliverance. Let them sincerely confess their past wrongs before Heaven, pass beyond the barriers of the netherworld, and seek a path to rebirth.

Now we burn incense and invite those who slaughter animals. Some earn their living by killing sheep and pigs; others butcher dogs and cattle for profit. Some cook and roast food in pursuit of delicious flavors, while others raise livestock for people to eat. These acts are done to satisfy the appetite and provide food and clothing. Living in this world, people may find it difficult to avoid them entirely, but slaughtering living beings is not an ideal way to earn a living. This does not mean they intend to kill a great many creatures; the concern is that their sense of compassion may eventually disappear. When life comes to an end, they may still be bound by the karma of past deeds. I earnestly ask them to cleanse their past thoughts and bring forth good intentions...

After the recitation, the deceased may receive pure offerings and return to the ordinary order of human life.

Now incense is burned to summon those who abstain from meat and eat only vegetables. Some pass down the “Two Traditions Scripture”; some call themselves the “Four Fruits Teaching”; some speak of the “White Buddha Teaching” or “Vajra Meditation.” Some revere the masters of the “Two Assemblies”; others learn the melodies of the “Five Comings.” Some men and women gather together indiscriminately; some do not make offerings to their ancestors; some treat heterodox magic as meritorious practice; some burn frankincense in worship, disperse by day, then gather their followers again at night. Some hide behind the name of Buddhism, others behind the name of Daoism. They perform illusions in public, but secretly engage in demonic practices.

At birth, everyone possesses an inherently good mind. Only as innate nature shifts and acquired habits take hold do people gradually turn toward false teachings. A person’s nature can incline toward good or evil. Baseless doctrines readily confuse people, and confusion can keep growing. Once someone has fallen into a shameful path, there may be no way out; once life is lost, regret comes too late. Abstaining from meat and alcohol is a foundation of good conduct, but if doing so leads one to betray the righteous way and abandon one’s family, it will ultimately bring evil consequences.

I earnestly ask that they put an end to deceit and falsehood, dispel ignorance and delusion, and awaken in them a strong resolve to turn toward good and correct their faults. Do not encourage the pursuit of the strange and extraordinary. Between Heaven and Earth, right principle endures; among the living and the dead, the true nature does not perish. If they can come to this pure and reverent ritual assembly and be cleansed by its pure influence, why force themselves to do what is beyond their ability? They will naturally understand the principles they need to grasp. Then, with nothing to be ashamed of before Heaven or Earth, they may hope to transcend their present state.

Now incense is burned to summon women who died in childbirth, along with children who died in the womb. Some fell ill during pregnancy and ultimately lost their lives; some died in difficult labor; in some cases neither mother nor child survived; others died before their vital energies had yet settled after giving birth. Such events are enough to leave the living bewildered; the souls of the dead are even more likely to become confused and attached to them.

I earnestly ask that they return to their original nature and awaken to their innate true nature. Know that the body is formed from turbid Qi, while conscious awareness is received from the clear and empty realm. The spirit transcends past and present and does not perish. All defilements and worldly dust can disperse; they need not remain bound by having died in childbirth or in the womb. They too can receive aid from the yin realm and refinement through yang energy, remove all obstacles, go to a fitting destination, and regain the chance for new life.

Now incense is burned to summon those who committed crimes and robbed others. Some were driven by hunger and cold; others were trapped by years of drought and poor harvests. The worst killed oxen and dug up graves; the less severe broke through walls and climbed over them, leaving their villages in turmoil. The authorities pursued and arrested them. Some were tortured and executed, some exiled, some died in prison, and some lost their lives on the road…

…Some of their bones lie exposed, while some of their bodies have been destroyed. Were they born with such dispositions? They were merely driven by ingrained habits. They met with misfortune in life, and after death they do not know where to go.

Now, having received this vast and profound grace, they should all repent the evil deeds they committed in the past, leave behind their place of suffering, and soon depart from the realm of darkness.

Now we burn incense and summon the souls of those who suffered punishment or met violent deaths: some were dismembered, their heads severed from their bodies; some were mutilated, their heads cut off; some died beneath heavy blows; some were imprisoned for a long time and eventually died in jail; some were exiled to remote, desolate places; some were executed in marketplaces or on city streets. Some were convicted of murder, while others were put to death for committing illicit acts. They endured the severest punishments—was this all ordained by fate? Since their cases have already been judged and their guilt recorded in the human world, now that they have received the grace of the Dao, the underworld, too, should pardon them. They should recover their original goodness and understand that although their bodies have been destroyed, their spirits remain unharmed. They should repent of their former wrongs, accept this generous pardon, and mend their ways so as never to offend again. Once delivered, they may rise to a higher realm. They need not look back with longing at their former dwelling; they should set their thoughts on the new life before them. Even after leaving the Six Heavens and Nine Earths—the various underworld realms described in Daoism—they must not forget the Three Bonds and Five Constant Virtues, the traditional moral principles. Whether as ghosts or as people, they must observe propriety and obey the law, forever leave the evil paths behind, and board the vessel of compassionate salvation.

Those summoned above include beings in the Three Destinies—such as the realms of hell, hungry ghosts, and animals—and all manner of departed souls. They have awareness and feelings, yet nowhere to turn; their circumstances are so varied that they cannot all be described. Whatever their number, near or far, whatever their surnames or given names, whether they died of old age or a violent death; of consumption or plague; in a fall from a horse, a carriage overturned, or by drowning; by self-harm or hanging, in a mountain ravine, over a cliff, or in a ditch or well; from poison placed by sorcery or from drinking poison; whether they died in their hometown or on the road, young or old, injured by tigers or snakes, struck by lightning, or killed by blades, bows, or spears—all are summoned together.

They may have been people of any station, or workers and artisans of every craft; people of the palace, officials, the wise or the foolish, the wealthy or the poor; widows or widowers with no one to rely on, women or men; people without property or family foundations, or those with estates; former servants, or people trapped in loneliness and poverty; those who were deaf, blind, mute, or lame, or whose hands and feet were disabled; those who struggled and labored in their youth, or wandered from place to place in their prime.

Some of the dead have no surviving descendants, while others still have posterity. Some bodies have been cremated, while some graves remain. Some souls wander through the countryside; others linger among abandoned mounds. Some are confined in the underworld, while others dwell in palaces among the mountains or in water palaces. Some are under the control of the City God, the Earth God, and other deities; others have sunk into the Yellow Springs of Songli. Some harbor grievances and anger; others have settled their old entanglements; still others have yet to receive recompense. Some are conscripted into forced service, driving thunder and wielding lightning, carrying sand and bearing stone. Some are locked away in darkness; others rise and sink in deep, turbulent waters. Some have not yet been raised up, and some have not yet been saved through a Zhaijiao purification ritual. Some are sunk in the past life; others died in recent times.

There are also spirits of earth and stone and demons of mountains and forests: some are the Chimei, hidden in secret places; others are the Wangliang, dwelling in a hazy, indistinct realm. All the boundless spirits and ghosts must come reverently and attend the assembly together. Do not distinguish between high and low, noble and humble, or look down on one another. Do not harbor hatred or resentment, and do not quarrel or make a commotion. Settle your thoughts and compose your bearing. When you encounter such a fortunate opportunity, cherish it well.

Before entering the Zhaijiao rite, first go to the bathing tent. The ritual assembly chants the Heavenly Worthy’s title and leads the way, proclaiming, “Great Sage, Heavenly Worthy of Yellow Splendor Who Purifies the Form.” The spirits of the dead are then led to the bathing chamber, and the bathing liturgy is recited. The ritual master, a Daoist priest presiding over the rite, visualizes the chamber transforming and summons the infusion of generative Qi. He then directs this Qi into the bodies of the dead.

The dead have long been separated from the world of the living, dwelling without respite in the land of darkness. Some drift through the evil age of the Five Turbidities; some have fallen into the Three Paths—the hell realms, the realm of hungry ghosts, and the realm of animals—to undergo punishment. Some souls wander without finding their way back; others have scattered and are not yet whole. Now they have only just escaped the dark and misguided paths, and may still be threatened by the veil of shadow. If they do not clear their minds and wash away distracting thoughts, how can they approach the Heavenly Emperor and pay homage to the perfected ones?

Therefore, a pure sanctuary is specially established and the bathing chamber is solemnly adorned. With the protection of the lofty and profound Dao and the divine power of the Great Dao, this ordinary place is transformed into a realm of mystery. In an instant, the chamber extends throughout the four quarters of Heaven and Earth; in a moment of vastness, it seems to merge with Heaven and Earth. All kinds of ghosts and spirits can bathe and be cleansed there, and the souls of the dead throughout the Nine Provinces can regain their clarity. Their many sorrows are swept away, and the Six Dusts—the six external objects that stain the mind—are wholly purified. Gratefully receiving this blessing, all are immersed in the mysterious nectar. Let all the yin spirits come quietly to bathe.

This rite is performed to pray for solitary souls, so that they may be reborn in the realm of the immortals. At this point, recite the Incantation for Bathing and Purifying Impurities:

The Qi of Heaven is clear and pure; five-colored radiance shines down from on high. The sun and moon send forth their light, washing and refining the body. Sacred nectar cleanses within; fragrant broth nourishes and refines Jing. A luminous vision shines through, its radiance illuminating Shangqing, the Daoist heaven.

The primordial Qi is no longer tainted by worldly grime, and spiritual energy fills the chambers of the five organs. Sin and karmic burdens are erased, and the calamities of the Three Paths—the places of suffering such as hell, the realm of hungry ghosts, and the animal realm—disperse with them. Thus the dead in the Ninefold Darkness, the deepest reaches of the underworld, are released.

The bodies and minds of the dead receive deliverance and are raised to the celestial court where the Heavenly Emperor resides.

Now we pray for the solitary souls, the spirits without a home or kin, and help them reach the immortal realms. We recite the “Spell for Bathing and Refining the True”:

O Highest and Most Venerable Perfected Ones, may the essence of the Nine Spirits lift the souls of the dead to the immortal realms and carry them up to the Purple Court. May they bathe in splendid pools, their spirit bodies clear and pure, their Jing and Qi extending through the Great Void, while the myriad forms of primordial Qi arise of themselves.

We understand that only water can wash away grime at its root. Without a spell, it is difficult to remove obstacles accumulated over a long time. Therefore, it is also necessary to recite and uphold the words with calm care, sweeping away every impurity, then to chant the wondrous scriptures and help the spirits of the dead cleanse and refine themselves.

Now we pray for the solitary souls and help them reach the immortal realms. We recite the “Spell for Bathing and Deliverance through Refinement”:

The Qi of Longhan is vast and boundless, without form or name. After countless eons, the Yellow Way opens bright, and Heaven and Earth grow clear. The divine lamp shines forth; the nine souls of the dead breathe in and out essence and Qi. The radiance of Jade Void is clear and pure; the lofty, bright Taixia reaches far into the sky.

The Celestial Venerable of Primordial Beginning transforms the heavens, and every spirit takes its rightful place. The Three Officials of Heaven, Earth, and Water guide and nurture; the two Qi of Yin and Yang sustain life. Those already delivered continue to receive deliverance, and those not yet perfected attain perfection. The dead are transformed, and the withered bloom again. All beings, whether creeping or flying, and all spirits in the underworld, whatever they carry in the womb or conceive within them, receive a new form.

The dead have reached the end of their allotted lifespan, and their souls return to the Three Pure Ones, the three realms of Qingwei, Yuyu, and Dachi where Daoist deities dwell. Their bodily souls, meanwhile, undergo refinement and deliverance, and change form in the Southern Palace, the celestial office that oversees the refining and deliverance of the dead. This day is auspicious, and all spirits receive the light. The Five Emperors, the emperors of the five directions, observe and reflect, making this known to all spirits.

The gods of Heaven and the spirits of Earth; the sources of rivers, the Five Sacred Peaks and Four Great Rivers; the famous mountains everywhere; and the boundless Great Dao and Perfected Ones of the celestial realms of Dongxuan, Dongxu, Dongkong, and Dongxian—all watch over and deliver living beings without end. The dead are severed from their fundamental ties to the world of dust, and their names are entered in the registers of Xuandu, the celestial palace of Daoism. The gods gather to shine upon them. May all the spirits come and hear this proclamation.

Now we pray for the solitary souls and help them reach the immortal realms. We recite the “Spell for Bathing in the Eastern Well”:

The waters of the River of Heaven pour into the Eastern Well, the celestial lunar mansion of Well; the waters of Shijing reveal the essence of the Water Mother. The rounded, bright light brushes over the numinous radiance; its mysterious glow is clear and shining. The Celestial Venerable of Primordial Beginning parts the layers of darkness, and the heavenly beings grow together with the moon. The dead bathe in the Orchid Pool, while a dragon bears a vessel of the Morning Star. Golden youths scatter fragrant blossoms, and jade maidens set the Qi of the Five Planets in motion. They put on their caps and sashes and wash in jade nectar; through refinement and deliverance, they attain the forms of the Five Immortals. Fragrance rises from their bodies, and the myriad gods descend to welcome them. Riding the light of the sun and moon, they ascend to a high and pure realm.

We understand that wandering souls and lingering bodily spirits have already left the shadowy land of the underworld. The thoughts and desires of the mortal world, too, will once again be nourished by the Qi of clarity and emptiness. May their spirits settle and gather, and may their nature, souls, and awareness become clear and unobstructed.

Now we pray for the solitary souls and help them reach the immortal realms. We recite the “Spell for Recording Names and Returning to Life”:

May Heaven and Earth become clear together, with the radiance of five colors shining high above. May the Qi of Xuan and Huang bring transformation and nurture, so that the dead may bathe in mysterious, wondrous Qi.

The Three Luminaries—the sun, moon, and stars, the lights of the celestial realm in Daoist belief—shine brightly, and the Five Planets meet one another in welcome. The knots and blockages within the womb are undone, and the foul Qi throughout the body is washed away.

Their radiance is clear and vivid. Ten thousand kinds of primordial Qi gather into a numinous nectar, formed naturally; within jade towers and golden halls, ancestral Qi, the breath of the source, flows.

Ill-fated ties and sins are dispelled and erased, while clouds rise over the precious Brahma realm, the pure celestial world of Daoism.

We think of those departed souls whose awareness is dim and who have nowhere to turn; perhaps they still linger in the underworld. The true liturgical rites have an established order and can be used to rescue and raise up souls lost on the shadowy paths. Since the souls have been summoned to the ritual altar and bathed and purified, they should now arrange their robes and headwear, approach the Dao with reverence, and receive the immortal garments used in their transformation and salvation. Now let the numinous chant be proclaimed once more.

On behalf of the solitary souls, we pray for support in their passage to the immortal realm. We recite the “Incantation of the Golden Pool, Cap and Girdle”:

The Golden Perfected send down numinous Qi; dark and yellow Qi spread abroad. Bathed in the cinnabar pool, the True Qi is fragrant. The paired lights of sun and moon place caps and girdles upon the departed souls, enabling them to become invisible. In the left hand they shake a jade pendant; in the right they hold a golden ornament. Washed clean of defilement, they proceed to the Purple Chamber. Clouds and rosy hues shine clear and vivid; as they ascend, they wear mysterious feathered insignia. Nine ranks of cloud chariots shine with penetrating light, and flowing golden radiance glitters.

We think of how the souls’ bodies and spirits have been restored and set in order, and how their Qi and awareness have become clear and keen. Wearing feathered robes and immortal garments, they can ride the wind and clouds, lighten their bodies, and ascend. This sacred secret incantation proclaims the Great Dao’s protection, extending it far and wide. Once more, we pray for the grace of guidance and reception, so that the souls may share in the joy of paying homage to the immortals.

On behalf of the solitary souls, we pray for support in their passage to the immortal realm. We recite the “Incantation of Clear Water for Delivering Souls”:

Lofty and majestic, revered spirits of the Dao and De, your merit is complete. Please descend here and personally guide and receive the departed souls. The ritual master and the Daoist assembly join hands to assist them, offering ritual water with compassionate hearts. Wash away their ignorance and delusion, so that they may forever cross beyond the perilous banks of the Three Paths—the three realms of suffering: hell, hungry ghosts, and animals—and leave behind for all time the mire of the Five Turbidities, the defilements and afflictions of the world.

We think of how every trace of dust and grime upon the souls has been washed away, and how their six desires have been dispelled. They will leave the shadowed realm forever and ascend to a realm of light. Next, they should recognize the True Dao and return to their original nature; notice their faults and reflect upon their sins; gather their spirit and set their thoughts aright; respectfully attend the ritual feast and devoutly approach the numinous altar; gaze toward the Golden Palace in the Mysterious Capital, pay homage to the sages above in the Jade Capital, and pray to Heaven. They should express the wishes in their hearts and do their utmost to show their sincere devotion to the Dao. This is the path toward goodness and the way to begin life anew. They must not be careless or dismissive, but should act with reverence and sincerity. The Daoist assembly should recite the scripture together and guide the souls onward.

Recite the “Middle Section.”

We think that in the shadowy capital of the underworld, some souls may still not have received the blessings of the Mysterious Dao; fallen spirits may have little chance of encountering a benevolent connection. Now they are fortunate to encounter this ritual, a rare and wondrous opportunity. Gazing from afar at the Jade Gate, they join their hands in salute toward the Pure Capital, the Daoist immortal realm. Reverently facing the ritual altar, they turn their attention toward the Purple Pole, the abode of the Celestial Emperor. All present pay homage with sincere hearts, giving full expression to their devotion.

We, your servants, sincerely bow our heads in reverence:

The Supreme Limitless Great Dao.

We respectfully bow and pay homage to the honored scriptures of the Thirty-Six Caverns.

We respectfully bow and pay homage to the Great Dharma Master of the Mystery.

Having paid reverence to the Great Dao and honored the High Perfected, we have expressed our sincerity. We should therefore hold firm to our resolve. Now that we know the roots of the mystery and recognize the source of the Dao, we must not be misled by heretical teachings or put our faith in deviant ways. Those who have strayed should turn back here; those who cling stubbornly to their own views should recognize the right path here. Let every thought be free of delusion, and let the heart return to the right path. Then how could it be difficult for departed souls to be reborn in the world of the living? How could the underworld hold them back? Next, invite the departed souls to take their places at the offering tables and receive the food offerings together. Then lead the lonely souls in turn to the jiaokuo, the ritual ground where offerings are laid out and food is given, and recite the incantation in order as the food is offered.

If the incantation and food offering have not yet taken place, say: “The rite in which the gathered lonely souls pay homage to the True Saints is complete, and their bows toward the Heavenly Gate are finished. Now please withdraw to the purified ritual ground and wait to receive the food offerings.” This is a fine opportunity to form wholesome karmic ties. Keep in mind the inconceivable merit of the Celestial Worthy of Lingbao of the Ten Directions.

Incantation for the Food Offering

We respectfully declare: The mysterious workings of the true mechanism can secretly commune with the Dao. The source of wondrous efficacy lies in making contact through sincerity. What is more, the mysterious ritual codes have long been set down in writing, and the Great Dharma is widely practiced. The jade registers shine like clouds and thunder; the precious proclamations are as clear as the sun and moon. Their transformations can take place in an instant, and their responses can appear without delay.

Now the ritual patron has completed the purification and preparations, and the offering tables have been solemnly arranged. Offerings are made to all beings in the Five Destinies and the Three Paths of Suffering, and blessings are extended throughout the Nine Depths of the underworld and to all beings. Yet without secret incantations, how can ordinary food be transformed into ritual food? Without the power of the Dao, by what means can beings be saved? Since the lonely souls have all arrived at the ritual ground, the incantation should now be recited as the food is offered.

The Daoist Congregation’s Incantation for the Food Offering

The ritual master holds the sacred text, faces the Five Destinies, bows toward the Heavenly Gate, and secretly reports to the Supreme Emperor. Then he visualizes the true Qi of each direction descending and pouring into the offering tables. After burning the sacred text for each direction, he stands at a distance, blows the ashes into the air, and visualizes the offering tables expanding without limit, reaching everywhere without end. The detailed methods for using the sacred text and visualizing these transformations are recorded elsewhere.

For the lonely souls, to help them journey to the realm of the immortals, recite the “Incantation Inviting the Blessing of the Jade Clarity”:

I bow in homage to the Empty and Wondrously Honored One who bestows grace upon the netherworld; I bow and entrust myself to the Lord of Profound Mystery. You brought Heaven and Earth into being, and your grace cannot be measured; you are the support and protector of all beings. With compassion, you rescue those in the Five Destinies and transform departed souls caught in the cycle of rebirth. You pity and deliver the Three Souls, freeing them from the sufferings of hell. I entrust myself to the honored deity in the Golden Palace of Heaven; I entrust myself to the compassionate Father of the Six Deliverances; I entrust myself to the Supreme True Venerable of Jade Clarity. May all beings be freed from birth and death…

Through an unbroken passage from form into emptiness, without relying on anything external, even what has withered and decayed can be transformed into an immortal. This wondrous method is so rare that it may not be encountered in countless ages. Therefore, the principles of karmic connection that underlie it should be proclaimed far and wide. It can bring the remains back to life and restore the souls of the dead, allowing life to continue forever and keeping body and spirit from changing.

To pray for a solitary soul and enable it, through this method, to be reborn in the realm of the immortals, recite the Spell for Purifying Fengdu (a spell to purify Fengdu, the underworld, and deliver departed souls):

Amid the vastness of Fengdu, where layer upon layer of diamond mountains rise, the immeasurable light of Lingbao (one of the revered Daoist deities) shines through the blazing pools of hell, rescuing ancestors of seven generations and departed souls throughout the underworld. May they follow the banner of fragrant clouds and be reborn upon the green lotus of stillness and wisdom. May their spirits find everlasting peace.

To pray for a solitary soul and enable it, through this method, to be reborn in the realm of the immortals, recite the Spell of Sweet Dew and Ritual Food (a spell invoking sweet dew as ritual food offered to departed souls):

The golden light of merit gently parts the gates of the underworld. True fragrance flows from the flower pool, while jeweled lotus canopies drift with the clouds. Hosts of numinous spirits gather in the realm of Primordial Harmony and dwell forever in the Twelve Towers. May Lingbao’s decree be proclaimed swiftly, so that departed souls may roam freely through heaven.

To pray for a solitary soul and enable it, through this method, to be reborn in the realm of the immortals, recite the Spell of the Three Lights’ Qi and Ritual Food (a spell offering departed souls the numinous Qi of the sun, moon, and stars):

Vast and radiant ritual Qi arises and gathers in the deep and mysterious. The two luminaries, sun and moon, shine together in clarity, while the Five Planets move in mutual accord. The Three Lights—the sun, moon, and stars—shine brilliantly, and precious Qi fills the Three Palaces. In the imperial homeland, departed souls meet the Nine Elders; as they swallow and consume, every limb and bone is filled with vitality. Golden radiance illuminates the scene, making the body shine alongside the sun and moon. May they stand before the Dao and the High Sages, passing through countless ages with a lifespan without end.

To pray for a solitary soul and enable it, through this method, to be reborn in the realm of the immortals, recite the Spell of the Three Lights’ Flowing Essence and Ritual Food:

The wondrous Dao divides and gives rise to one Qi; within that Qi, Yin and Yang emerge, then condense and transform into the sun, moon, and stars, whose brilliance spreads through the Three Lights. The Nine Radiances contain the Nine Ways, and the Eight Colors shine gently upon the eight directions. Their splendor illuminates the true realm, while flowing essence returns to the realm of Great Vastness. Departed souls descend to the Palace of Abyssal Springs and ascend to take their place in the Realm of No-Where. They release their bodies and rise in flight; in an instant, they forget all things of the dusty world. The Seven Treasures pour forth pure essence, mingled in the chaos with radiant colors. After they partake, the nine layers of cloud-Qi disperse; this joy has no end.

To pray for a solitary soul and enable it, through this method, to be reborn in the realm of the immortals, recite the Spell of Yang Jade and Ritual Food of the Three Lights:

Yang Jade is pure and true numinous Qi. The wondrous, true Qi is born from the Three Luminaries—the sun, moon, and stars. The Qi of dark harmony sings forth wondrous music, while the Eight Assemblies spread out texts like fine jade. The Five Elders hold a feast in the cinnabar mansion, drifting aloft upon auspicious clouds. The Great Sage and the host of celestial gods arrive riding dragons and drink the jade nectar (the sweet fluid of the immortal realm). The numbers three and five settle the registers of life and death, enabling departed souls to become honored guests of the Most High and to roam freely through the immortal realm. Their radiant splendor shines without limit as they join hands with the immortals and pay homage at the palace where the Celestial Emperor resides.

To pray for a solitary soul and enable it, through this method, to be reborn in the realm of the immortals, recite the Spell of Jade Clarity, Sweet Dew, and Ritual Food.

Turn back and gaze up at the round celestial realm, strewn with stars. Pay reverence to its wondrous radiance, thereby gathering in the souls and subduing the Seven Po (the seven spirits within the human body bound to its physical form).

Let the mind and spirit rest calmly at the center. Whether walking or standing still, pay reverence to the realm of nothingness; when lying down to rest, dwell in the wondrous, quiet chamber. When hungry, eat the blossoms of yellow jade; when thirsty, drink the jade nectar of the jeweled forest. The divine banner is commanded to summon and dispatch the great demons, bringing body and mind into accord with the true light so that it may be refined and nurtured. Turn inward and contemplate again: then you may know the vast, boundless, and ever unchanging emptiness, and roam freely within it.

Move in complete harmony and understanding, calm the waves, and deliver all beings, allowing the true Dao to transform the world without hindrance. This realm is profound and subtle, without beginning or end. Practitioners should understand the principle of stillness and emptiness, and let go of rigid doctrines. Respond to the times and uphold the standards of the Great Dao. The Great Dao does not descend to exalt itself, but to give first. In the end, all return to the same realm, naturally attuning to the heart and coming and going freely.

This is a blessing for the lonely souls: may they, through this merit, be reborn in the celestial realm and dwell in the Cloud Palace of Jade Purity.

Incantation for Nurturing the Hun and Po

The lingzhi mushroom has no roots, yet it is the source from which all things come into being. Original Qi gathers within to form the Seven Po; rising upward, it coalesces into the Three Hun. The twenty-four perfected spirits come and go without a gate, while original essence appears and disappears amid the indistinct darkness. It endures or perishes with the cycles of calamity, and comes into being and transforms in accordance with Qi. Externally, it gathers the Qi of primordial simplicity; internally, it nurtures the Seven Channels. The Five Spirits (the spirits of the five organs within the body) bring forth radiance, and the Three Platforms (divine beings associated with the order of the human body and the heavens) each flourish in their own way. The Pure Youth in the Purple Palace restores the body to the state of an infant.

The practitioner rides the clouds upward and travels through the air amid the mists. In the sky is a Jade Perfected One known as the Divine Lord: on the left, he supports Wu Ying; on the right, he guards Bai Yuan. A dark beast wards off what is behind, while a vermilion bird protects what lies ahead. Above, an emerald jeweled canopy appears; below, golden lotuses rise. Fragrant clouds gather in the air, and sweet dew flows without cease. Use it, and it will never be exhausted; seek its source, and it has no end.

Next, recite the “Middle Section.” The more times it is recited, the better.

The incantations for offering food described above vary somewhat from place to place. Only the commonly used versions are given here.

Transference of Merit

The ritual food has been laid out, the numinous verses proclaimed, and offerings made to the dead in the netherworld, so that they may receive abundant support. It is hoped that, through the power of the Dao, they will be able to partake of this pure ritual feast. At this point, one should straighten body and mind, clear one’s thoughts, and devote oneself wholly to the Dao, bringing every thought back to what is true. Then, through the work of cleansing and refining, continue along the path toward ascension. May this serve as a most auspicious cause and condition, and may all beings be granted birth in the heavens and attain the Dao. Heavenly Worthy Who Grants Birth in the Heavens and Attainment of the Dao, whose merit is inconceivable.