《上清靈寶大法(二)》Vol. 38

The system of Zhai rites—Daoist rituals of abstinence and prayer to avert calamity—arose during the medieval period, between the Jin and Song dynasties. Master Jianji was the first to divide the Three Caverns, the three major divisions of Daoist scriptures, clarify the origins and development of the Four Supplements, the classifications of texts that supplement the Three Caverns, and compile ritual regulations and revise the Zhai rites. By the Tang dynasty, after Zhang Qingdu had organized the relevant material, the Zhai rites were still incomplete. Later, Master Guangcheng collected and edited further material, making the ritual procedures and institutional rules for the Yellow Register liturgy clear and detailed. Later generations followed them in practice and did not dare to depart from them.

The purpose of the Yellow Register retreat is to care for both the living and the dead, so that people in the human realm and the celestial realm alike may receive blessings. Anyone from ordinary people to emperors may undertake and practice it, and its merit is immeasurable. But the related texts are numerous and cannot all be included in this ritual manual. Those who uphold the teachings and conduct the rites should therefore select the needed portions from the complete ritual texts and put them into practice.

The rites for dismantling the altar and holding a jiao offering—taking down the altar at the end of a retreat and performing a jiao rite to thank the gods and pray for blessings—were originally set out in two volumes. Since copying them on short notice is inconvenient, and the sequence in ancient ritual texts differs from the order commonly followed today, revision is inevitably needed. The section on dismantling the altar and holding a jiao offering is therefore arranged here, while the other ritual texts are listed by their original titles to make them easier to find.

The materials required for Master Du Guangcheng’s Yellow Register liturgy are as follows:

An account of the ritual proceedings; the trust objects used to secure the altar; ritual deportment; diagrams of the altar; the submission of written petitions; the announcement of the retreat; rites for sealing the altar; instructions for conducting the rites and names of ritual vestments; and the written text for the opening invocation held on the eve after the altar has been set up.

At dawn on the first day: the rite for dispatching the officials and the morning audience; the general repentance rite and the repentance rite for the Twenty Directions; and the rite for ascending the altar and reciting the scriptures.

From noon to sunset on the first day of the main retreat: the rites of walking the Way and the audience liturgy.

On the second day of the main retreat: the rites of walking the Way and the audience liturgy in each of the three periods.

On the third day of the main retreat: the rites of walking the Way and the audience liturgy in each of the three periods.

After the proclamation of merit: dismantling the altar; presenting the register, in which the completion of the retreat is reported to the gods and a written document is submitted; holding a jiao offering; and sending off the master. There are also the lamp veneration rite and the Nine Hells lamp rite, in which lamps are set up for beings in the underworld, as well as the rite of casting the dragon jade, in which written prayers and other objects are cast into water as a symbolic means of conveying them to the gods.

There are also the three-period rites of walking the Way and the audience liturgy for the Yellow Register retreat for rescuing and elevating the dead; the three morning rites for the Three Primordials Yellow Register retreat; the three morning rites for the Calamity-Dispelling Yellow Register retreat; and the three morning rites for the Home-Protection Yellow Register retreat. The Home-Protection Yellow Register retreat includes a repentance rite for the Ten Directions as well as a single-morning liturgy. In addition, there are the audience liturgy for the Illness Yellow Register retreat and the three morning rites for the Yellow Register retreat to protect a teacher or friend from illness… The original text breaks off here.

The Yellow Register Retreat, one of the Daoist purification rites, is chiefly held to deliver wandering souls and pray for blessings and the dispelling of calamities. It serves both the netherworld and the human world, and concerns the well-being of the dead and the living. The Complete Manual of the Guangcheng Retreat Rites is now being taught and circulated in accordance with ritual rules. Those who aspire to this practice should read it carefully and reflect on it repeatedly. They will then understand that Master Guangcheng studied the ancient classics deeply and devoted considerable effort to Daoist teachings.

On the Meaning of Jiao

Master Guangcheng said: “Jiao is another name for sacrifice. Offerings made with whole animals and blood are called ji; rites performed with pure offerings such as vegetables and fruit are called jiao. Both can welcome Perfected Beings and invite the descent of deities. The Record of the River Chart says that the Three Caverns (Dongzhen, Dongxuan, and Dongshen), the three great divisions of Daoist scriptures, contain 124 forms of jiao, similar to retreat rites, as well as 56 miscellaneous forms of jiao. These rites were established by sages of earlier generations for different circumstances. They can summon Perfected Beings, pray for blessings, relieve people’s suffering, support the transformation of the realm, and nurture all living beings.

“Some rites honor the Most High as their principal deity; others center on the Northern Dipper. If the offerings are complete and abundant, and one’s heart is reverent and intention sincere, what good could fail to receive a response, or what evil could not be dispelled? But if the rites for welcoming the deities are not performed properly, and one’s conduct is out of order, there can be no communion with them and they will not descend.

“From this we can see that the Three Caverns include both 27 forms of retreat and 42 forms of jiao. Yet people of shallow understanding perform jiao and establish retreats while claiming that only the rites of Zhengyi (Orthodox Unity), a Daoist tradition, count as jiao. Sometimes, after the retreat rites have ended and the altar has been dismantled, they change to Zhengyi titles and vestments and then conduct a separate jiao. This is especially absurd. The Three Caverns all have jiao rites. Moreover, the jiao performed when the altar is dismantled is already the rite for thanking the Perfected Beings and deities after the retreat has concluded. How can one change the titles, put on different vestments, and establish a separate set of procedures? There is no end to such careless conduct: seeking novelty and strangeness while violating the rules of liturgy.

“This is a principle upheld in ancient and modern times. How can personal opinions be allowed to muddle it? Recently, some people complete all the rites, including sending off the master and dismantling the altar, then invite the Highest Perfected Beings again and establish another jiao, calling it a ‘separate jiao.’ Judging by the name alone, it might be called a jiao after the retreat; but this practice departs greatly from the original meaning.

“According to the ancient method, there is no need to write a separate petition for the jiao. Before sending off the master and removing the altar, one can perform the rite of declaring one’s merits and conduct the jiao as part of it; afterward, one sends off the master and clears the altar. This approach is simple and sound, and does not violate the customary rules handed down from antiquity.”

According to ritual regulations, placing ceremonial carriages and horses among the offerings at a Jiao rite is simply a way of expressing sincerity. What truly matters is presenting the written petitions and documents specifically.

In ancient times, apart from submitting petitions to the celestial authorities, there were few other written documents. From the Supreme God down to the many numinous beings, ritual offerings were established as needed, so there were few Jiao altars. In later generations, the divine offices addressed by petitions and official dispatches grew ever more numerous. Every divine office to which such documents were sent should therefore receive a Jiao rite of thanks, accompanied by a careful memorial of report. The Yellow Register Retreat originally had 360 Jiao altars; they need only be established according to the places and divine offices named in the documents.

If one wishes to simplify the observance, the petitions and official dispatches may also be abridged, and the number of Jiao altars reduced according to the importance of the matter. A further reduction would bring the number to 160. The Yellow Register Jiao in the Zhengyi ritual code of the official Lu has 160 altars as well, since fewer would not allow the observance to be carried out comprehensively.

Some people establish only one Jiao altar for all the High Perfected—the exalted deities of the upper realm. This is entirely unreasonable. Some even assign one altar to the Heavenly Emperor of the Nine Heavens, one to the Thirty-Two Heavens, and one to the Eleven Luminaries—the Sun, Moon, and five major planets among the celestial bodies. Such practices are deeply irreverent. Today, each of the High Perfected should have a separate, dedicated altar. The generals and officials who act at the gods’ command in various rites are too numerous to count; only when necessary should they be grouped by category and treated collectively. It is better to set out ample wine and fruit before the generals and officials and offer thanks to them all, rather than trying to count the altars individually. The person presiding over the rite should consider the matter carefully before proceeding.

The 360 Altars for Giving Thanks to the Numinous Beings at the Great Yellow Register Retreat

Among the 360 altars for giving thanks to the numinous beings at the Great Yellow Register Retreat—a large Daoist purification ritual—the opening entries include:

The Celestial Worthy of the Primordial Beginning, of Void and Spontaneity, one of the supreme deities revered in Daoism.

The Celestial Worthy of the Numinous Treasure, Lord of the Dao, of the Cavern of Mystery, revered by the Numinous Treasure tradition.

The Celestial Worthy of the Dao and De, Lord Lao of the Cavern of Spirits, revered in Daoism.

The Jade Emperor, Supreme Emperor of Vast Heaven, who opens Heaven, holds the tally, administers the calendar, embraces the Real, and embodies the Dao.

The Great Emperor of the North Pole, Purple Tenuity, who rules the Purple Tenuity constellation.

The Great Emperor of Heaven, Palace of the Gouchen constellation.

The Earth Sovereign of the Rear Earth, who receives Heaven’s mandate, models its law, and embodies abundant virtue and radiance, the deity of the land who governs the Earth.

The Great Emperor of Longevity at the Southern Pole.

The Celestial Worthy of Great Unity, Eastern Pole, Azure Florescence, who rescues those in distress and guides the departed.

The Lord of the Dao, Duke of Wood, Child of Azure, Supreme Minister of the Eastern Florescence.

The Primordial Lady, Mother of Metal, of the White Jade Tortoise Terrace and Ninefold Numen of Supreme Perfection, one of the honorific titles of the Queen Mother of the West.

The Heavenly Lord, Old One of the Azure Numen of the East.

The Heavenly Lord, Old One of the Cinnabar Numen of the South.

The Heavenly Lord, August Old One of the Bright Numen of the West.

The Heavenly Lord, Mysterious Old One of the Five Numen of the North.

The Heavenly Lord, Primordial Old One of the Primordial Numen of the Center.

The Heavenly Emperor of Limitless Measure of Yudan.

The Heavenly Emperor of Immeasurable Longevity of the Highest Zen of Supreme Goodness.

This passage successively lists the names of revered celestial deities and stellar lords in a Daoist classic. They include the Emperors of Heaven, the True Lords of Taiyi, the imperial-seat stars of the Three Enclosures, and deities such as the Lord of Longevity of the Southern Pole. “Emperor of Heaven,” “True Lord,” and “Star Lord” are all divine titles. The passage is chiefly used for praise and invocation; it does not narrate a story.

The first part lists the names of the Emperors of Heaven, including the Emperor of Heaven of Fanjian Xuyan, the Emperor of Heaven of Jiran Doushu, and the Emperor of Heaven of Boluonimi Bujiaole, continuing through the Emperor of Heaven of Taiji Pingyu Jiayi. These names belong to the Daoist system of celestial realms and are often associated with different heavens or sacred ranks.

Next come the nine True Lords of Taiyi, including the True Lord of Taiyi of the Five Blessings, the True Lord of Taiyi of Junji, the True Lord of Taiyi of Dayou, and the True Lord of Taiyi of Xiaoyou, as well as the True Lords of Taiyi of Tianyi, Diyi, Sishen, Zhifu, Chenji, and Minji. Taiyi is an important divine title within Daoist belief and the order of the heavens.

The passage then names the imperial-seat Star Lords in the Purple Tenuity Enclosure, the Supreme Enclosure, and the Celestial Market Enclosure. These Three Enclosures are three large regions of stars defined in ancient astronomy, which Daoism also imbued with the meaning of a celestial court.

The final section lists the Great Lord of Longevity of the Southern Pole; Han Jun Wenren, the Southern Superior Who Loves Life; the Divine Lord of the Southern Superior Who Delivers People from Death; the Great God Sima, Director of Deliverance from the World; the Southern Superior Lord of Destiny and Recorder of Registers; and the Venerable Deity Who Extends Life, Increases the Allotted Years, and Dispels Calamity. Their titles are associated with longevity and deliverance, the governance of lifespan and destiny, and the removal of calamities. Through this continuous recitation of names, the passage expresses reverence for these celestial deities.

The Sun Emperor Lord, King of Filial Piety and Immortality, of the Solar Palace; the Supreme Yin Emperor Lord, Illustrious King of Filial Piety, of the Lunar Palace;

The Star Lords of the Five Phases: the Virtue of Wood, Jupiter; the Virtue of Fire, Mars; the Virtue of Earth, Saturn; the Virtue of Metal, Venus; and the Virtue of Water, Mercury;

The Spirit Head, Lord of Rahu; the Spirit Tail, Lord of Ketu; the Heavenly One, Lord of Purple Qi; and the Great One, Lord of the Moon’s Obscure Light;

The Upper Terrace, Lord of the Yellow Star One; the Middle Terrace, Lord of the White Star Two; and the Lower Terrace, Lord of the Green Star Three;

The Northern Dipper’s Yangming, Lord of the Greedy Wolf; Yin Essence, Lord of the Great Gate; Perfected One, Lord of the Emolument Keeper; Dark Mystery, Lord of the Literary Song; Elixir Origin, Lord of the Chaste Maiden; Northern Pole, Lord of the Military Song; Heavenly Pass, Lord of the Army Breaker; Grotto Illumination, Lord of the Left Assistant; and Hidden Origin, Lord of the Right Assistant;

The Northern Dipper’s Lady of the Mysterious Supreme True Emperor, Essence of the Dipper; Lady of the Mysterious Yellow, Supreme Consort of the Dipper’s Numinous Essence; Lady of the Nine Extremes, Yuan Emperor and Numinous Consort of the Dipper; Lady of the August Emperor, Divine Consort of the Dipper’s Supreme Numinous One; Lady of the Central Emperor beneath the Northern Dipper’s Golden Canopy; Lady of the Yuan Emperor, Morning Radiance of the Dipper’s Peaceful Supreme One; Lady of the Numinous Emperor of Jade Radiance; Lady of the Left Emperor of the Great Emperor; and Lady of the Right Emperor of Transforming Numinous Power;

The Southern Dipper’s Star Lord of the Heavenly Storehouse, Director of Destiny and Chief Minister; Star Lord of the Heavenly Minister, Director of Records and Chief Minister; Star Lord of the Heavenly Beam, Extender of Life and Protector of Destiny; Star Lord of Heavenly Fellowship, Augmenter of the Count of Years and Protector of Life; Star Lord of the Heavenly Pivot, Reliever of Calamities and Literary Brilliance; and Star Lord of the Heavenly Mechanism, Supreme Arbiter of Birth;

And the Star Lords of the twenty-eight lunar lodges: Horn, Neck, Root, Room, Heart, Tail, Winnowing Basket, Dipper, Ox, Maiden, Emptiness, Danger, Encampment, Wall, Legs, Bond, Stomach, Pleiades, Net, and Turtle Beak.

This passage lists the revered deities in the Daoist pantheon of celestial bodies. It names the Sun and Moon, the stars of the Five Phases, celestial bodies such as Rahu and Ketu, and the Star Lords of the Northern Dipper, Southern Dipper, and twenty-eight lunar lodges. “Lodge” refers to a lunar mansion, while “Star Lord” is an honorific for a stellar deity. In Daoist belief, the deities of the Northern and Southern Dippers are often associated with matters such as human lifespan and fate, and the dispelling of calamities.

The names listed here are those of the deities invoked in Daoist Zhaijiao purification rituals. They include star deities, the Five Directional Emperors, the Three Officials, guardian generals, ritual masters and officials of the Celestial Court, as well as demon kings and flying celestial kings from various realms.

The Star Lords of the Shen, Jing, Gui, Liu, Xing, Zhang, Yi, and Zhen mansions are the star deities of the Southern Vermilion Bird’s seven mansions among the Twenty-Eight Mansions.

The Azure Emperor of the East, Red Emperor of the South, White Emperor of the West, Black Emperor of the North, and Yellow Emperor of the Center are the emperors who govern the five directions. They correspond respectively to the colors azure, red, white, black, and yellow.

The Lord Emperor of the Celestial Official of the Upper Origin, the Lord Emperor of the Terrestrial Official of the Middle Origin, and the Lord Emperor of the Water Official of the Lower Origin are the three divine lords known collectively as the Three Officials, who govern Heaven, Earth, and Water respectively.

The True Lord of the Elder of the Nine Heavens, who stores blessings and fixes destinies; the True Lord of the Nine Heavens, who governs life and protects the living; the True Lord of the Nine Heavens’ Commissioner of Inspection, who answers the Mandate and preserves good fortune; the True Lord, Grand Marshal Tianpeng; the True Lord, Deputy Marshal Tianyou; the True Lord Yisheng, who protects Virtue and stores up blessings; and the True Lord Zhenwu, whose numinous response protects the sacred—these are all divine lords or guardian generals in the Daoist pantheon.

The Venerable Great Ritual Master Xuan Zhong; the Venerable Great Ritual Master who supports the teaching and assists the origin in the Three Heavens; the True Lord Lingbao Scripture Master; the True Lord Lingbao Register Master; the True Lord Lingbao Deliverance Master; the True Lord Taiji Left Immortal Elder, Chongying; the True Lord, Great Envoy of the High and Illustrious, Divine Achievement and Wondrous Deliverance, Chief Immortal Historian of the Nine Provinces; and the True Lord Lingbao Supervising Ritual Master—these are honorific divine names associated with the transmission of Daoist methods, the inheritance of scriptures, the deliverance of people, and Zhaijiao rituals.

The Lord of Destiny in the Celestial Court, the Lord of Records in the Celestial Court, the Lord of Misdeeds in the Celestial Court, and the Lord of Perils in the Celestial Court, together with the Lord Chancellor, Lord Tutor, Lord Minister, and Lord Guardian of the Celestial Center, the True Lord who presides over the Supreme Mystery’s Central Administration, and the True Lord who presides over the Celestial Pivot Court, hold divine offices within the administrative hierarchy of Heaven.

The Great Demon Kings of the Formless Realm, the Realm of Form, and the Realm of Desire are names for demon kings who rule over the Three Realms. The Demon King of the Azure Heaven of the East, the Red Heaven of the South, the White Heaven of the West, the Black Heaven of the North, and the Yellow Heaven of the Center belong respectively to the five directions.

The Great Kui King of the Northern Dipper’s Mysterious Model Palace, along with the Boundless Flying Celestial Kings of the East, South, West, North, northeast, southeast, southwest, western ninth direction, and above, are also among the deities invoked here. The scripture lists these names in sequence for the purpose of revering and praising the gods.

Below are the Lord of the Boundless Heaven who Flies through the Sky, the Marshal in Charge of the Nine Heavens’ Generative Spirits, the Great God Who Oversees Births in the Nine Heavens, the Perfected Lord Tang of the Upper Origin, Who Transforms through the Dao, the Perfected Lord Ge of the Middle Origin, Who Protects the Righteous, and the Perfected Lord Zhou of the Lower Origin, Who Settles the Will.

Also included are the immortals named in the registers of the Three Caverns and Four Supplements; the immortals named in the registers of the Shangqing and Lingbao traditions; the immortals named in the registers of the various ranks of Zhengyi; and the celestial officials under the Three Heavens who present memorials and petitions, as well as those who arrange introductions and audiences.

The list continues with the Great Emperor of Fengdu in the Northern Yin; the Great Emperor of Fusang in the Eastern Dawn; the Perfected Lord of Fate, Senior Minister of Mount Tai; the Benevolent and Sagely Emperor of Mount Tai, Equal to Heaven; the Sagely Emperor Who Oversees Heaven of the Southern Marchmount; the Sagely Emperor Who Follows Heaven of the Western Marchmount; the Primal Sagely Emperor Who Secures Heaven of the Northern Marchmount; the Revered Sagely Emperor of the Central Heaven of the Central Marchmount; and the Lord of the Estate of Mount Tai in the Eastern Marchmount.

It also includes the Spirit King of Yanggu in the Water Palace; the True Spirit Who Rules the Celestial Palace of the Severed Yin; the True Spirit Who Rules the Celestial Palace of the Bright Spirit Who Endures Affliction and Martial Achievement; the True Spirit Who Rules the Celestial Palace of Great Calamity and Wise Judgment; the True Spirit Who Rules the Celestial Palace of Daring Command, Linked and Winding, Repeated Heavens; the True Spirit Who Rules the Celestial Palace of Tranquil Illumination and Sinful Qi; and the True Spirit Who Rules the Celestial Palace of Ancestral Spirits and Seven Transgressions.

The rulers of the underworld include the Perfected Lord of Great Purity and Sublime Vastness; the Perfected Lord Who Settles Rest through Yin Virtue; the Perfected Lord of All-Pervading Illumination and Universal Tranquility; the Perfected Lord of Dark Virtue and the Five Numina; the Perfected Lord of Supreme Victory and Radiant Illumination; the Perfected Lord of Precious Lodgings and Manifested Achievement; the Perfected Lord of Spirit Transformation and the Myriad Numina; the Perfected Lord of Supreme Rectification and Deliverance; the Perfected Lord Who Flies among Demons and Extends Felicitous Celebration; and the Perfected Lord of the Five Transformations and Majestic Numina.

The list further names the True Duke of Southern Illumination of Fengdu, the True Duke of Eastern Illumination of Fengdu, the True Duke of Northern Illumination of Fengdu, the True Duke of Western Illumination of Fengdu, the Great Censor of Fengdu, the Lord of the Northern Dipper who serves among the ghost officials, the Imperial Attendant of Fengdu, the Censor of the Central Quarter of Fengdu, and the Gentleman of Western Illumination of Fengdu.

If the purification ritual is held at a particular grotto-heaven, invite the perfected immortals there who oversee its registers of names and official records. If it is held at a particular blessed land, invite the perfected immortal who oversees the registers for that place. When no corresponding divine office exists locally, there is no need to include it in the invitation.

The Earth Emperor of the First Layer, the Earth of Lustrous Moisture.

This passage is a list of divine titles recited in a purification ritual, inviting in sequence the divine officials of the heavens, underworld, Five Marchmounts, grotto-heavens, and blessed lands. Fulu are the credentials of ritual rank and associated registers conferred by Daoism on its priests; memorials and petitions are documents presented to the celestial court during Daoist rites. “The First Layer, the Earth of Lustrous Moisture” is the name of a stratum in the Daoist conception of the earth.

The Earth Sovereign of the Second Layer resides in the Layer of Firm-Colored Earth.

The Earth Sovereign of the Third Layer resides in the Layer of Stone-Grease Hues, colored like stone grease.

The Earth Sovereign of the Fourth Layer resides in the Layer of Lustrous Hues.

The Earth Sovereign of the Fifth Layer resides in the Layer of Golden-Grain Hues, colored like grains of gold.

The Earth Sovereign of the Sixth Layer resides in the Layer of Diamond-and-Iron Hues.

The Earth Sovereign of the Seventh Layer resides in the Layer of Water-Made Hues.

The Earth Sovereign of the Eighth Layer resides in the Layer of Great-Wind Hues.

The Earth Sovereign of the Ninth Layer resides in the Layer of Boundless, Deep-Abyss Hues, vast, shadowy, and without limits.

The presiding Perfected Spirits of the Palace of Destiny, the Palace of the Elder, and the Northern Capital Palace in Fengdu, the Daoist underworld; the deities in charge of the Five Paths Office, the Office of Rebirth through Transformation, and the Office of Spring Bend in Fengdu; and the Northern Heaven’s Gatekeeper, the Lord of Northern Fengdu’s Subjugation.

The Water Emperors of the Han, Chu, Xiang, Wu, Yangzi, Zhejiang, Song, and Jing rivers, and the Five-River region.

The Eastern Sea’s Abyssal Sage, King of Vast Virtue; the Southern Sea’s Flood-Sage, King of Broad Benefit; the Western Sea’s All-Pervading Sage, King of Abundant Grace; the Northern Sea’s Deep-Sage, King of Vast Favor; and the Dragon King of Smooth Deliverance.

The King of Broad Sources of the River Waters, the King of Spirit Sources of the Yellow River, the King of Long Sources of the Huai River, and the King of Clear Sources of the Ji River—the water deities of the four great waterways: the Jiang, Yellow, Huai, and Ji rivers.

The King of Blessings and Goodness, Peaceful River, of the Water Palace atop Mount Madang; the King of Auspicious Holiness, Tranquil River, of the Water Palace within Mount Caishi; and the King of Manifest Faith, Flourishing River, of the Water Palace beneath Mount Jin.

The great deities of Qingcao Lake, Pengli Lake, Danyang Lake, Xieyang Lake, and Tai Lake.

The Perfected Deities of Wuyun Creek, Wuling Creek, Zhuluo Creek, Tongbai Creek, Kunlun Creek, Minshan Creek, Bozhong Creek, Mianchi Creek, Qingyuan Creek, Zhongtiao Creek, Huansha Creek, and Wuxia Gorge Creek.

The Great Deity Mingling; the Great General, Commander of the Primordial Qi, of the Palace of the Beginning of Childhood; the Five Generals who serve in turn by month; the Great Deity of Sudden Fire and Command; the Messengers of the Five Directions and Five Thunders; the Great Deities of the Thunder Duke and Lightning Mother; and the Great Deities of the Wind Earl and Rain Master.

The Envoy of the Penglai Water Bureau (the envoy in charge of Penglai’s water realm)

The Thunder Spirit of the Earth Altar and Zhang, the Envoy Who Directs the Five Thunders (the Zhang envoy in charge of the Thunder Spirit of the Earth Altar and the commands of the Five Thunder talismans)

The Thunder and Lightning Officials of the Yin Realm (officials in the underworld who oversee thunder and lightning)

The Officials and Generals of the Various Five Thunder Offices, and the Spirit Officials Who Summon Dragons and Welcome the Divine Spirits of the Upper Realm

He and Qiao, the Two Chief Officials of the Divine Tiger Division

The Jade Maidens of the Seven Offices Who Govern the Souls in the Divine Tiger Division

The Envoys of the Three Divisions Who Pursue Souls

The Generals and Officials Who Assist in Pursuing and Seizing Souls

The Great Gods Who Preside over Refinement and Deliverance in the Cinnabar Heaven

The Jade Youths and Jade Maidens Who Take Part in the Rites of Refinement and Deliverance

The Chief Administrators and Officials of the Five Directions in the Fire Bureau

The Golden Dragon Courier Officials of Xuandu, Who Carry Documents, and the Officials Who Ride Grass Dragons

The Talisman Officials Who Summon and Invite the True Spirits to Descend

The Attendants Who Carry and Present Memorials

The Attendants Who Transmit Flying Memorials, and the Merit Officers Who Urge Qi into Motion

The Lords and Officials Who Subdue Evil Spirits and Suppress Malevolent Qi

The Courier Officials Who Ride the Strong Wind to Transmit Documents, and the Officials Who Present Memorials on Relay Horses

The Officials and Lords of the Three Primordials and Four Beginnings

The Three-Five Merit Officers and the Left and Right Envoys

The Directing Talismans of the Five Emperors, and the Officials Who Tend Incense on the Assigned Day

The Golden Youths Who Attend the Incense, the Jade Maidens Who Convey Messages, and the Lords of the Golden Bureau, Dragons and Tigers

The Directing Talismans Who Lead the Immortals and Supervise the Purification Rite, and the Flying Dragon Courier Officials on Duty

The Officials, Generals, Functionaries, and Soldiers of the Northern Pole Office for Expelling Evil

The Six Jia Divine Generals, the Six Ding Jade Maidens, and the Great Gods of the Ten Heavenly Stems

The Officials, Generals, Functionaries, and Soldiers Attached to the Various Ritual Arts, Talismans, Diagrams, Seals, and Incantations

The Divine Lord of Tai Sui for the Current Year, and the Spirit Officials of the Sixty Jiazi

The Heavenly Strongmen and the Armored Celestial Soldiers

The Earth-Altar Divine Lords Who Govern the Territories of Yangzhou, Yanzhou, Qingzhou, Xuzhou, Yuzhou, Jingzhou, Jizhou, Yongzhou, and Liangzhou

The Presiding Deity of the City God of a Certain Commandery

The Presiding Deity of the City God of a Certain County

The Merit Officer Envoys Assigned to Guard the Year, Month, Day, and Hour

The Directing Talisman Envoys of the Three Realms, and the Merit Officers of the Six Paths

The Presiding Deities Assigned to the Twelve Double-Hours

A Certain Deity Who Supervises the Ritual Altar

A Certain Deity Who Supervises the Offering Rite

The Elder of Gaoli in the Yellow Springs

A Certain Deity Who Oversees Sacrificial Rites at a Particular Temple in the Area Governed by the Purification Rite; if the deity holds a high rank, place it higher in the list

The Divine Soldiers and Retinues of the Celestial Immortals

The Divine Soldiers and Retinues of the Terrestrial Immortals

The Divine Soldiers and Retinues of the Flying Immortals

The Divine Soldiers and Retinues of the Immortals

The Divine Soldiers and Retinues of the Perfected Beings

The Divine Soldiers and Retinues of the Spirit Beings

The divine hosts and spirits of the Sun, Moon, and stars; the divine hosts and spirits of the emperors of the Five Directions; the divine hosts and spirits of the Three Primordials and Five Emperors; the divine hosts and spirits of the Twenty-Four Dioceses; the divine hosts and spirits of the Thirty-Six Pure Offices; the divine hosts and spirits of the Five Sacred Peaks; the divine hosts and spirits of the grotto-heavens and blessed lands; the divine hosts and spirits of the Three Rivers and Nine Rivers; the divine hosts and spirits of the Five Lakes and Four Seas; the divine hosts and spirits listed in the sacrificial registers of the City Gods; the principal local Earth God of this region; the principal local Earth God of a particular palace or monastery.

Together, these comprise three hundred and sixty altar positions. If the scale of the ritual must be reduced for the sake of simplicity, the number may be cut to about one hundred and sixty positions. All memorials to the gods, official dispatches, and other documents must be submitted or issued one by one according to the corresponding divine positions. They must not go beyond the range of positions established for the ritual.

Sacred Titles for the One Hundred and Sixty Positions of the Yellow Register

The following are the sacred names of the deities invited to occupy the one hundred and sixty positions in the Yellow Register rite, a liturgy used in Daoist Zhaijiao (purification rituals) to pray for blessings, deliver the dead, and perform other rites:

Heavenly Worthy of Primordial Beginning, of Emptiness and Natural Spontaneity; Heavenly Worthy of the Numinous Treasure, Lord of the Dao, of the Grotto of Mystery; Heavenly Worthy of the Dao and De, Lord Lao of the Grotto of the Spirit; the Great Jade Emperor, August Sovereign of the Vast Heaven; the Great Emperor of the Purple Tenuity and Northern Pole, Ruler of the Central Palace; the Great Emperor of Heaven, Sovereign of the Gouchen Star Palace; the Divine Sovereign of the Earth, Empress Houtu; the Great Emperor of Longevity at the Southern Pole; Heavenly Worthy Who Relieves Suffering, the Great One; Lord of Water, the Azure Lad, Daoist Lord and Assistant Minister of the Eastern Florescence; Primordial Lady of the Golden Mother, Most True of the Ninefold Numinous Realm on the White Jade Terrace.

The Lords of the Five Spirits and Five Elders are each assigned a separate position; the Emperors Who Generate Life in the Nine Heavens are each assigned a separate position; the Emperors of the Thirty-Two Heavens are each assigned a separate position; the Solar Lord of the Sun Office, Immortal King of Filial Devotion; the Lunar Sovereign of the Moon Palace, Bright King of Filial Devotion; the Seven Primordial Stars of the Northern Dipper and the Lords of the Assisting Stars, arranged in nine positions; the Five Emperors of the Five Directions, each assigned a separate position; the Emperors of the Three Offices, arranged in three positions; the True Lords of the Four Sages, arranged in four positions; the Great Master of the Mysterious Center; the Great Master Who Supports the Teaching and Assists the Mystery of the Three Heavens; the three masters of the Numinous Treasure, each assigned a separate position; the Immortal Elder of the Left of the Supreme Ultimate, True Lord of Divine Response; the True Lord, High and Brilliant Great Envoy, Grand Historian and Celestial Immortal of the Nine Provinces; the Great Master Who Oversees the Purification Rite of the Numinous Treasure; the High Perfected Ones who govern the Great Mystery Secretariat of the Three Heavens; the True Lord who governs the Pivot of Heaven Court; the Great Demon Kings of the Three Realms, arranged in three positions; the Great Demon Kings of the Five Emperors, arranged in five positions.

The boundless flying kings of the gods in the Ten Directions, with ten appointed for each direction.

The Three Primordial True Lords, with three appointed.

The Great Emperor of Northern Yin and Fengdu, the imperial lord who governs the underworld realm of Fengdu.

The Great Emperor Fuso of the Water Office, the imperial lord who governs the Water Office.

The Benevolent and Sagely Emperor of Heavenly Equality of the Eastern Peak, the ruling deity of Mount Tai in the Eastern Peak.

The God King of Yanggu in the Water Office, the god king who governs the Water Office.

The true spirits who rule the palaces of the Six Heavens, each with a dedicated divine seat.

The Ten True Lords, each with a dedicated divine seat.

The Great God Mingling.

The presiding deity of the City God of a given commandery, who oversees its City God affairs.

The presiding deity of the City God of a given county, who oversees its City God affairs.

The Elder of Artemisia Village in the Yellow Springs, a deity who governs the Yellow Springs, Artemisia Village, and other underworld regions.

The Divine Lords of the Territorial Altars of the Nine Provinces, who govern their altars. One may also appoint only the local altar deity, depending on the arrangements specified in the written liturgical instructions.

The generals and officials, Jade Boys, and Jade Maidens of the Office of the Great Lingbao Rite.

The Commander-in-Chief, officials, and officers of the General’s Court of Tongchu.

The Great Gods of Thunder’s Laws and Commands, along with the officials, generals, and soldiers of the Thunder Department.

The Immortal Guide, the Purification Overseer, the Talisman Officer on Duty, the Attendant on Duty, and the Flying Dragon Mounted Officers.

The Territorial Altar Officers, Thunder Gods, and flying thunder-and-lightning officers of the nether realm.

The generals and officers of the Court for Expelling Evil, and the officials who investigate and summon spirits.

The two chief officers of the Divine Tiger, the Jade Maidens of the Seven Offices, and the generals and officers who summon and command spirits.

The Great Gods, Jade Boys, and Jade Maidens who oversee refinement and salvation in the Fire Office of Zhuling.

The Three-Five Merit Officers, divine officials who relay documents and convey commands; the left and right attendant envoys; and the Lords of the Left and Right Dragons and Tigers.

The Fragrant Attendant Boy, the Message-Bearing Jade Maiden, the Talisman Officers on Duty for the Five Emperors, and the Fragrance Officials on Duty for the Day.

The talisman officers who summon the true, the flying celestial beings, and the postal officers of the Golden Dragon and Jiaolong.

The officers who speed memorials upward and dispatch Qi, the officials who submit memorials, and the upward-serving officers of the fierce wind.

The attendants who deliver memorials and present them, along with the true spirits listed in the memorial texts.

The Six Jia Divine Generals, the Six Ding Jade Maidens, and the Great Gods of the Ten Heavenly Stems.

The Divine Lord of the Year’s Grand Tai Sui, and the numinous officials of the sixty Jiazi cycles.

The Merit Officers on Duty in the Three Realms and at the Four Watches, the presiding officers for the twelve double-hours, and the Merit Officers of the Six Paths.

The Purification Overseer, a certain deity.

The Celestial Immortals, Earthly Immortals, Flying Immortals, divine immortals, perfected beings, divine beings, and their troops.

The troops of the Five Sacred Peaks, the Five Emperors, the Jinglu and administrative precincts, and the grotto heavens and blessed lands.

The troops belonging to the Three Rivers, the Nine Rivers, the Five Lakes, the Four Seas, and the City Gods, local districts, and territorial altar officers.

The principal Earth God of the local district.

The principal Earth God of a certain palace or temple.

The Great Lingbao Rite of Highest Clarity, volume thirty-nine.