《上清靈寶大法(二)》Vol. 40

The Concise Text on the Yellow Register of the Lower Origin, Section on Numinous Immortals describes a rite for “delivering beings from the roots of their sins.” Once the Zhaijiao (purification ritual) has been fully completed, the prescribed text from the Red Script and Jade Instructions is written in cinnabar on a jade tablet. A gold dragon and nine gold clasps are then prepared and wrapped with blue silk. These are sealed within a sheer cliff as tokens for conveying documents to the numinous immortals and the Five Sacred Peaks and requesting deliverance and ascent.

After the rite of reporting to the Five Emperors is complete, one should likewise follow the True Text of the Jade Instructions: prepare a jade tablet inscribed in cinnabar, one gold dragon, and nine gold clasps, wrap them with blue silk, and cast them into the Three Rivers. They serve as tokens for conveying documents to the Water Emperor and requesting deliverance and ascent. After the rite of reporting to the Water Emperor is complete, the same tokens are buried where the purification altar stands, to make a covenantal declaration to the Earth Official. Every part of these procedures must follow the ritual regulations.

The Ritual Regulations of the Luminous Truth in the King’s Treasury says that when performing a Lingbao Yellow Register purification rite, one should use three liang of fine gold to cast three dragons, each made from one liang of gold. The state uses fine gold for its rites; nobles, lords, and senior officials use a lower grade; ordinary people use silver gilt. One also prepares a written tablet stating the reason for the Zhaijiao, the sexagenary year’s presiding deity and the date, the ritual master’s name, and the place of offering—such as a sacred mountain, a great grotto, a numinous spring, a dragon’s lair, or the purification altar. This is done to make a covenantal declaration to the Three Offices of Heaven, Earth, and Water, asking them to witness and verify the merit of the rite. Any omissions are examined and dealt with by the Earth Official.

The Ritual Regulations of the Nine Metropolises explain that the dragon rides cloud Qi and commands Yin-Yang. When gathered, it takes bodily form; when dispersed, it reveals its patterned markings. Its transformations are unfathomable, and it can enter the earth and ascend to heaven. Thus, in the supremely yang realm of the Thirty-Six Heavens, dragons can carry messages and deliver them to the numinous powers of the mysterious realm. In heaven, dragons serve as mounts for couriers, carrying messages back and forth.

Gold is the hardest and least changeable of metals. It is a treasure of Heaven and Earth, capable of communicating with the numinous and uniting with the spirits. For this reason, fine gold is cast into the shape of a dragon and sent into a grotto-palace, where a covenant is made with the two powers of Heaven and Earth. The perfected officials and their clerks who administer affairs within the grotto-palaces relay the dragon’s message, record the purification master’s good deeds, and submit them to the highest holy ones. The blessings the purification master receives in response follow like a shadow following the body. Therefore, those who perform purification rites must not omit this observance.

“Tablet” means to make known; “slip” means to record. They set down matters of the human world …

The scripture says that the ritual tablet used to inform the Perfected Ones of the Upper Realm is one chi and two cun long, symbolizing the twelve earthly branches; two cun and four fen wide, symbolizing the twenty-four Qi; and two fen thick, symbolizing the two forms of Heaven and Earth. The tablet must be square and true, symbolizing the Sun’s orderly course, moving freely without obstruction.

The state uses jade tablets. Jade has nine virtues and can serve as a token of reverence to the celestial and terrestrial spirits, so the tablets are made of jade. Dukes, marquises, officials, and common people generally use hibiscus wood. Its pale, fine grain makes it comparable to jade, while distinguishing ranks of status.

The bi disc is a precious ritual object used in sacrifices to Heaven and Earth, mountains and rivers, and is made of jade. For a tablet cast into the mountains, a dark-green bi disc is used: round, two cun in diameter, with a hole in the center. Since the mountain tablet carries a token to the Nine Heavens, the dark-green disc symbolizes Heaven and Earth. For a tablet cast into the water, a six-pointed bi disc is used: black, three cun in diameter, with a hole in the center. Since the water tablet carries a token to the water officials of the Nine Rivers, the dark disc symbolizes the color of water, while its six points symbolize water’s number. For a tablet cast into the earth, a yellow bi disc is used: square, two cun on each side, with a hole in the center. Since the earth tablet carries a token to the Nine Earths, the yellow disc symbolizes the color of earth, and its square shape symbolizes the ground.

The bi discs and dragon-shaped pendants are placed on the outside of the tablet’s wrapping and tied with blue silk. The liturgical rules prescribe twenty-seven gold loops for sending the three tablets, nine for each. The gold loops take the place of the blood drinking used in ancient oaths, while the blue silk takes the place of cutting hair to seal an alliance; together they express sincerity and solemn commitment. The blue silk must therefore be wound around the gold loops, and the bi discs and dragon-shaped pendants attached to the tablets before they are sent. The state uses gold loops; officials and commoners use silver loops plated with gold, nine fen in diameter and shaped like rings.

The liturgical rules also prescribe that, after the purification ritual has ended, an auspicious day be chosen—or a day of fasting and purification—and the offerings required for the ritual be prepared. The ritual master, participating officials, and sponsor may travel by boat to the water cavern or climb the mountain by land. Once outside the cavern, they first clear the weeds, sweep and clean the area, and then arrange the ritual space, setting out wine, fruit, vegetables, dried venison, soup, tea, and other offerings. The state prepares sixty portions; officials and commoners prepare twenty-four, following the prescribed ritual procedures. Then everyone changes into proper garments, composes themselves, rinses their mouths, purifies their bodies, pays homage, and performs the rites, all in accordance with the liturgical rules.

The local spiritual officials must oversee the proceedings, while their subordinate officers are responsible for informing the immortal officials inside the cavern that the ritual tablets are to be presented. In this way, blessings and good fortune can swiftly come to pass. One must not cast the tablets into the cavern without first giving notice…

By doing this, one can reach the realm of perfected spirit. By contrast, any lapse may bring guilt and punishment.

If the mountain or waterside grotto-dwelling is far away, so that everyone cannot travel there together, or the route is impassable, one or two ritual officers should be chosen from among the altar’s officiants to take disciples and the inscribed slips there. On arrival, they should make their petitions according to the offering rites established at that grotto-dwelling, present and arrange the offerings, and perform the libation ceremony. Every part of the ritual should follow the established procedures.

When the state sends dragon slips to the Five Sacred Peaks and other mountains, a complete Golden Register liturgy applies. Its scope and complexity differ from the customary rites described here. The slips must not be hidden away, nor may their delivery be delayed or left unattended. If the matter is not carried out for a long time, the local authorities will report it, and the resulting penalties will be severe. Great care is essential.

Mountain Slips and Ritual Vessels

There are three mountain slips, made of hibiscus wood. Each is one chi and two cun long, two cun and four fen wide, and two fen thick. There are three golden dragons, each made from one liang of silver and then gilded. There are three jade discs: the blue-green disc is round, the black disc hexagonal, and the yellow disc square; each must be hollowed out at the center. Their respective dimensions and materials should follow the specifications listed in the text. There are also twenty-seven small silver rings, gilded, each nine fen in diameter and hollow in the middle.

Petition Inscribed on a Mountain Slip

(Write five lines in all, including the date.)

Your humble official, [name], respectfully submits: Today, on behalf of [matter] in [place] in [prefecture] [county], for the sake of the state and family above, and of the living and the dead below [the specific request may also be stated], a Great Yellow Register Retreat (a major Daoist purification and offering ritual) is being conducted at [place] for five days and nights. Once the ritual processions have been completed, I respectfully send this slip to the numinous mountain, praying to attain immortal life, transcend the mortal world, and ascend to the Upper Clarity. I earnestly beseech the Perfected Ones of the Five Sacred Peaks and all deities of utmost divinity and numinous power to erase the register of sins, record the names in the heights above the Nine Heavens, and grant permission to proceed to the numinous mountain, conveying this document by golden dragon.

In the year [sexagenary year] of the Grand Yin, on [month] [day], your humble official, [surname and name], respectfully submits this petition at [place].

Petition Inscribed on a Water Slip

(Write five lines in all, including the date.)

Your humble official, [name], respectfully submits: Today, on behalf of [matter] concerning [person] in [place] in [prefecture] [county], for the sake of the state and family above, and of the living and the dead below, I pray for blessings and grace, acknowledge transgressions, and request pardon. A Great Yellow Register Retreat is being conducted at [place] for five days and nights. Once the ritual processions have been completed, I respectfully send this slip to the Water Court, praying for the deities’ protection. I earnestly beseech the Water Emperor of the Nine Rivers, the deities of the twelve river sources, and the great gods of the waters of the Yangtze, Yellow, Huai, and Ji Rivers, and of the vast and limpid waters, to erase the register of sins, record the names in the heights above the Nine Heavens, and grant permission to proceed to the Water Court, conveying this document by golden dragon.

In the year [sexagenary year] of the Grand Yin, on [month] [day], your humble official, [surname and name], respectfully submits this petition at [place].

Earth Tablet Proclamation (a proclamation format, including the year, month, and day, totaling five lines)

Your appointed servant, So-and-so, respectfully submits this report: So-and-so, a person from such-and-such county in such-and-such prefecture, now prays for blessings for family and state, extending them to the living and the dead (specific wishes may also be added here as appropriate), and performs a Yellow Register Great Retreat (a Daoist purification ritual) for five days and nights at such-and-such place. After the ritual procession has ended, the earth tablet is cast into the numinous altar. A report is submitted to the Central Yellow Earth, the Yellow Gods of the Nine Earths, Wu and Ji, and the Five Emperors of the Earth Bureau, asking them to erase the charges of sin and requesting an order for the petitioner to proceed to the Central Palace. Bind the jade tablet with a golden clasp, seal it in the name of the Great Mystery, then dispatch it by post with a white letter and a golden dragon.

On the first day of the first month of the year of the Grand Commander, your appointed servant, So-and-so, submits this proclamation at such-and-such place.

Earth Tablet Talisman

Altar Position for Submitting the Tablet (the location of the altar set up when submitting the written tablet)

The assembled ranks of divine immortals of a certain grotto-palace

The chief lecturer of the thirty-six sections of revered scriptures (the person who leads the recitation of the thirty-six sections of revered scriptures)

The Supreme, Limitless Great Dao

Wine, fruit, incense, and candles

The place of prostration for the retreat’s sponsor

The Mysterious Great Master and the High Merit Master (the Daoist who presides over the purification ritual)

The gods on duty for the day, the local earth god, and others

Choose a level area outside the grotto entrance, sweep it clean, and use it as the ritual altar. One may also choose level ground beside a pool or marsh, or lay several lengths of clean matting on a boat and join the seams to make a seat; the mats must be new. Prepare twenty-four or thirty-six portions of offerings, such as the five fruits, tea, and wine, and arrange them in proper order for the ritual, with incense burning and candles lit. Then appoint a Daoist priest to consecrate the water and purify the altar. The High Merit Master performs the rites according to protocol and respectfully invites the gods and spirits. If the ritual is not performed with reverence, the punishments imposed in retribution will be especially severe.

Ritual for Submitting a Tablet to the Mountain

Burn incense at the altar, open the altar hall, and chant.

All participants pay their respects to the honored masters and, in accordance with the retreat’s methods, visualize as prescribed by the ritual.

Recite the Incantation of the Five Directions:

The five stars array themselves and shine, their radiance reaching throughout the five directions. The Water Star dispels calamities; the virtue of Wood brings prosperity. The Fire Star dissolves misfortune; the Metal Star wards off the calamities of war. The Earth Star stabilizes the family and state and brings them benefit. Names are engraved on jade tablets, and the written records are registered in the palace of the August Lord. Riding the wind, they scatter radiance and ascend through the vast sky, entering and leaving the netherworld, free to roam and delight in the ten directions. Five-colored clouds become a canopy, summoning the gods and spirits and commanding the wind deities; they set the myriad numinous beings in motion and protect the Immortal Elder above. May all be brought into harmony and unite with the Dao in truth.

Strike the ritual drum twenty-four times.

The Supreme Lord of the Dao, Supreme Lord of the Three Heavens, Mysterious Origin, Primordial Three Qi, and the Supreme Lord Lao summon forth the Three-Five Merit Officers (Daoist divine functionaries) within my person, together with the officials and attendants on the left and right, the dragon-mounted post riders on the left and right who bear incense, the golden youths attending incense, the jade maidens who transmit messages and scatter flowers, the Five Emperors’ duty talismans, and the incense officials on duty for the day—thirty-six in all. Once summoned, each puts their attire in order and displays their majestic bearing…

The ritual officiant straightens his robes and headwear, arranging the hanging cords neatly, then reports to the local earth gods and the true deities of the mountains and rivers. “I am now about to burn incense, sincerely presenting [the written petition / the matter for which prayers are offered]. My full intentions have been set down in the written petition. May the Dao Qi of the Most Perfect Ones of the Ten Directions and the auspicious radiance of the Lingbao descend and flow into my body, so that the matter I report may swiftly ascend and reach the presence of the gods of the Supreme, boundless Great Dao, the Upper Palace of Kunlun, the sacred mountains of the Five Peaks, and their cave abodes.

“Please announce the titles and ranks of the ritual officiants.”

I, the petitioner, holding the proper ritual rank, together with all those participating in the ceremony at this altar, sincerely submit this report:

To the boundless Great Dao; the Celestial Worthy of the Primordial Beginning; the Dao Lord of the Highest; the Lord Lao of the Highest; the honored scriptures of the Thirty-Six Sections; the Great Dharma Master within the Mystery; the rulers of the Celestial Bureaucracy; the perfected immortals of the cave abodes; the gods of the Upper Palace of Kunlun; the Perfected Lords of the Five Peaks and the sacred mountains and blessed lands; the Elder of Qingcheng; the Emissary of Mount Lu; the spirits of the Northern Underworld; the immortal sages who oversee the registers of [a certain] sacred mountain; the spiritual officials who inspect the void; and the officials, gods, and all other spirits belonging to the Three Realms.

“We have heard that precious secret teachings and sacred charts and registers are ordinances for aiding the people and bringing peace to the age; that writings in vermilion and characters of jade are documents for securing Heaven and guarding the earth. They govern the myriad methods and serve as their central principles, and record the merits and faults of good deeds within the Three Origins. Now the rites at the numinous altar have concluded, and the purification ceremony for praying for blessings is complete. May the gods record the good deeds and remove the faults. We humbly ask the true gods to send down their sacred presence; may their numinous light shine from Heaven, and may the immortals’ retinue arrive from afar. We bow low and prostrate ourselves, sincerely presenting this document. We respectfully submit this petition.”

Inviting the Holy Ones

Respectfully invite the Three Venerable Ones of the Highest, the Five Masters, the Five Emperors, the sun, moon, and stars, as well as the immortals and perfected ones of [a certain] cave abode, the local true gods, the incense officials, the Duty Merit Officers of the Day, and the earth gods, to take their places at the altar in the order of the divine tablets listed earlier.

First Offering of Tea and Wine

I, the petitioner, holding the proper ritual rank, once again sincerely submit this report:

To the boundless Great Dao; the Three Venerable Ones of the Highest; the Most Perfect Lords and Elders; the honored scriptures of the Thirty-Six Sections; the Great Dharma Master within the Mystery; the perfected high ones of the Nine Extremities; the sun, moon, and stellar lodges; the gods of the Upper Palace of Kunlun; the perfected immortals who attained the Dao in the famous mountains and cave abodes; the Perfected Lords of the Five Peaks; the Perfected Lords of Qianhuo; the Elder of Qingcheng; the Emissary of Mount Lu; the spirits of Zhongshan Yujie and the Western Mystery Terrace; the Three Officials; the officials of the Six Northern Caverns of the Underworld; the many gods of the netherworld who dwell throughout Heaven and earth; the gods who inspect living beings and record their names in the registers; the gods of the Three Southern Gates; and all the most divine and numinous immortals.

Born in the womb, I entered the world of dust. Living amid its turmoil, I was dim-witted and ignorant. Yet, relying on the good affinities accumulated over many lifetimes, I followed the teachings of the Daoist tradition, upheld its teachings of compassion, assisted the state and established merit, rescued all beings and guided them toward salvation, so as to spread the Great Dao and support the teachings of the Dharma. (Here the speaker says that they once submitted a petition or cultivated a petition. If they are a practitioner seeking immortality, they may now depart; the following is the next section of the ritual.)

Now the sponsor of the purification rite, seeking to repay the kindness of the state and the family and to deliver both the living and the dead, has established a Great Yellow Register Retreat—a major Daoist Zhaijiao purification ritual—at a certain place on a certain day. The rite has lasted five days and nights, during which the Procession of the Dao was performed. Now that the ritual is complete, the petition is sent to the numinous mountain, with a prayer to have sins removed from the register. May the gods bestow blessings; may the wish to become an immortal be fulfilled. With uplifted head, I bow and petition the divine immortals, setting forth this prayer. The sponsor and I are most earnest and sincerely perform the rite of bowing twice.

Second Presentation

I, a ritual official holding the appropriate rank, filled with utmost sincerity, respectfully make this petition once more:

Heavenly Worthies of the Three Heavens, enlightened sages of the ten directions, the Three Officials and Nine Offices, numinous officers of the Five Emperors, true immortals of the grotto realms, holy beings of the famous mountains, and all the divine spirits assembled at the altar:

We have respectfully come to the numinous mountain to perform the Zhaijiao rite. The ritual for the sponsor of the Yellow Register Retreat, so-and-so, is now complete. We submit the petition and declare our vows. We pray that the gods record good deeds in the register of merit, erase faults, and pardon sins; and that they free the sponsor’s nine generations of ancestors and seven generations of forebears, six branches of kin, and departed family members from the roots of karmic guilt. May they escape the suffering of the twenty-four prisons, the Five Peaks’ underworld offices, and the Ninefold Darkness in the courts of the dead, including Fengdu and Mount Dai. May they behold the light, receive deliverance forever, regain the life-giving power of transformation, and dwell in ease in blessed realms. May their graves be at peace, free from lawsuits and calamities; may the whole family receive blessings and all share in divine grace. May demons and malevolent spirits be destroyed, and auspicious signs appear day after day. May those who cultivate the Dao realize the true Dao, remain united with the immortal perfected ones, and in the end enter the ranks of the immortals.

Relying on the gods and devoting our hearts to the Daoist teachings, the sponsor and I are most earnest and bow twice.

Final Presentation

Reading the Petition for Submitting the Documents

Decorate the petition with jade script, bind it with a gold clasp shaped like a dragon, and wind blue silk around it. Then place it in a casket. Fumigate the casket with incense, click the teeth nine times, and silently recite:

Spell of the Mysterious Supreme, the Illuminating Origin, Who Oversees the Perfected

When the recitation is complete, cast the petition into the grotto.

Invocation for the Dragon’s Reception

We pray that the true immortals ascend the Purple Peak and, by command, proceed to the numinous mountain. The Jade Maidens shake the Brahma bells; the Golden Youths send up fragrant smoke. Write the name on the petition so that it may reach the nine earths; inscribe the title in the three celestial realms so that its bearer may enjoy endless longevity and at last attain the highest rank among the immortals.

Return to the Ritual Liturgy

I respectfully and with utmost sincerity make this petition:

Perfected Ones of the heights and holy sages, immortals of the mountains and peaks, revered gods of the Five Emperors, rulers of the three realms, and all the divine spirits assembled at the altar: the rite of announcing the petition is complete, and the Dragon Offering ceremony has also concluded.

Thanks to the gracious favor and attentive regard of all the divine immortals. The exalted perfected ones—the high-ranking immortals revered in Daoism—have returned to the upper realm, and the assembled holy beings have each gone back to their immortal mansions. The merit officers and their aides have returned to their spiritual bureaus; the local earth spirits and all the gods are at rest in their respective jurisdictions. The good deeds recorded in the registers of merit bring benefit to the Three Realms and extend throughout the ten directions. The retreat patron and I, filled with reverence and devotion, bow our heads to see the gods off.

Hymn for Sending Off the Gods

Returning to the Incense Burner (a closing address to the incense burner at the end of the rite)

Incense officials and messengers, Lords of the Azure and White Dragons on the left and right (the divine generals who guard the incense offerings), and all the spirit officials who attend the incense: may the place where we have just established the altar and performed the rite naturally bring forth golden elixir, cinnabar and emerald minerals, and numinous mushrooms and immortal herbs. May the myriad spirits and perfected beings gather before this incense burner. We pray that the immortal youths and jade maidens of the ten directions will guide and attend the orchid-scented smoke, and swiftly convey the sincerity of the prayers I have just made, upward to:

The Supreme Dao of Limitless Greatness; the Upper Palace of Kunlun; and the gods of the spirit mountains and grotto-heavens of the Five Sacred Peaks.

Hymn for Learning the Way of Immortality

Burn the offerings and dedicate the merit cultivated in the rite just completed.

Rite for Casting the Water Petition (the rite of casting a written petition into the water during a water purification ritual)

(The arrangement of the ritual stations and the order of the rite follow the “Mountain Petition Format.”)

Supreme Three Heavens, the Three Primordial Qi of the Dark Origin (the three primordial energies venerated in Daoism): summon the true gods, earth spirits, and perfected officials of the rivers, seas, pools, and marshes of this place. Let them come at once from beyond their passes to receive this petition. I now burn incense on behalf of (read the matter stated in the petition), and respectfully ask that the petition swiftly reach:

The Supreme Dao of Limitless Greatness; the Divine King of Yang Valley; and the gods of the Water Palace and the Water Emperors.

May each of you report your rank and office.

I, a disciple duly vested with ritual authority, together with the officiants assembled at this altar, respectfully make this invocation with utmost sincerity:

To the Limitless Dao; the Three Most High Ones; all the great saints and perfected beings who have attained the Way in the ten directions; the divine scribes who oversee documents in the Three Realms; the thirty-six divisions of revered scriptures; the great masters of the Mystery; the sun, moon, and stars; the Seven Primordial Lords of the Northern Dipper; the Solar Cavern; the immortals of the Constant Brightness and Hidden Darkness Caverns; the Great Emperor of Fusang; the Divine King of Yang Valley; and all the numinous powers of the Three Rivers and Four Seas, the Nine Rivers, the Huai River and marshlands, the Nine Palaces of the Water Emperors, the sources of the twelve rivers, the Great Spirit of Mingling, the numinous pools, springs, and marshes, and the entire Water Realm of the Lower Origin:

We have heard that the earth bears all things and the heavens arch above them, while the waters flow in vast abundance, their sources deep and impossible to fathom. Rivers converge and gather force, their depths dark and remote, impossible to reach. Divine dragons dwell hidden in grottoes and deep abysses, overseeing the allotment of sin and blessing in the underworld and the human realm. Now, relying on the wondrous scriptures, we have fortunately completed the Yellow Register Retreat (a Daoist purification ritual for praying for blessings and averting calamities). With reverence, we have followed the grades and ritual rules set forth in the Red Writ…

Respectfully proceeding to the pool and marsh—some versions read “rivers and seas”—we recite the petition and reverently invite the numinous immortals and perfected beings to descend. May the immortal banners arrive before the altar, the cloud chariot come to rest, and the assembly look down upon the ritual ground and review the records of this jiao rite. May they attend to the earnest prayers of the sponsor of the purification and me, as we seek their grace and look up to the holy perfected beings. We respectfully perform the rites of invitation.

Invite the holy beings to descend; make the first offering of tea and wine.

The ritual titles are proclaimed once more.

I, your servant, [name], of the rank [title], together with the officials assembled at the altar, respectfully submit this renewed petition with utmost sincerity:

To the boundless Great Dao, the Most High and exalted; to the perfected beings of the sun, moon, and stars, and the holy ones of the ten directions; to the sovereigns of the water palaces, the spirits of rivers and seas, the great gods of the underworld, the holy assembly at the river’s source, and all the awe-inspiring spirits listed for this jiao banquet:

We were born into the dusty world and hold only humble, insignificant offices. Through our affinity with the Dao, we have encountered a sacred age and received the transforming instruction of Lingbao—the revered scriptures and methods of Daoism. It transmitted the great means of saving living beings, supporting the state, and establishing merit. We therefore uphold its vast teachings of compassion.

Now the purification sponsor, [name], prays for blessings upon family and state, and extends these prayers to the living and the dead. In accordance with the ritual procedures of the immortals, we have observed the nine sessions of practice and the five days of purification in the Yellow Register rite—a Daoist purification ritual for seeking blessings and delivering the dead. The rite is now complete, and the altar is about to be dismantled. The practice has been fulfilled and all affairs concluded. We respectfully carry the inscribed ritual tablet bearing our petition and come before the numinous spring.

May the spirits and immortal perfected beings dispel our faults and sins. We look up to the numinous perfected beings and set forth our requests. We respectfully make the second offering, expressing our heartfelt sincerity. The sponsor of the purification and I earnestly seek their grace and look up to the holy perfected beings with the utmost urgency. We respectfully bow our heads and prostrate ourselves twice.

Second offering

I, your servant, respectfully submit this renewed petition with utmost sincerity:

To the exalted ones of the Three Realms, the holy ones of the ten directions, the sovereign at the river’s source, the perfected spirits of rivers and seas, the deities of Yanggu—the legendary place where the sun rises—and Fusang, the mythical divine tree, as well as the immortals of the water palaces and all the awe-inspiring spirits listed for this jiao banquet:

We respectfully come before the numinous spring to perform the jiao rite. The purification rite for the Yellow Register sponsor, [name], is complete. We cast down the ritual tablet and report our solemn pledge to the spirits. We pray that good deeds be recorded and merits entered into the register; that faults be erased and sins forgiven; that the sponsor, [name], be released from enmity and resentment, granted a longer life and greater blessings, removed from the register of the dead and entered into the register of long life; and that the sponsor be freed from wrongdoing and granted the chance to reform.

May the sponsor’s nine generations of ancestors, near and distant, be released from the roots of suffering and depart Yanggu, the dark night, and the cold realm. After purification and refinement—the cleansing and deliverance rites for the dead in Daoism—may they ascend to heaven. May the ancestral graves be peaceful and auspicious, with no further calamities. May the whole family receive blessings, and may their spirit and Qi be clear, harmonious, and at peace. May their learning be intelligent and discerning, and their resolve and wisdom be complete and bright. May the orthodox teachings be widely spread, wickedness and violence be overcome and subdued, and all beings in the Three Realms be delivered.

May the merit of practice be complete and virtue abundant; may the sovereign be secure and the fortunes of the state flourish. We respectfully submit these prayers and earnestly ask that they be carried out as set forth. The sponsor of the purification and I pray with utmost sincerity. We respectfully bow our heads and prostrate ourselves twice.

Final offering—the third offering.

The petition inscribed on the ritual tablet is recited.

Tie the silk manuscript with the dragon jade, wind silk around it, place it in a bag, then put it in a box and burn incense over it. Knock the teeth together nine times. Recite the “Primordial Beginning Perfected One’s Spell” from beginning to end, then cast the manuscript into the water.

Hymn for Casting the Dragon

The Celestial Worthy left behind precepts, and the Great Highest expounded the true scriptures. To follow the rites, one must be diligent and wholehearted; merit and virtue depend on the sincerity of one’s spirit. With sincere hearts, we invoke the Three Treasures (the Dao, the scriptures, and the teacher), burn incense, and report to the hundred spirits. We write down our names and cast the manuscript into the water realm, so that our meritorious deeds may ascend to the Highest Clarity, the immortal realm spoken of in Daoism.

Resuming the Rite

I, so-and-so, whose ritual rank is duly established, respectfully invoke once more with a sincere heart:

Perfected Ones of the heights and sages above; immortals of rivers and seas; officials of the water realm and rulers of the lower world; and all the mighty spirits seated at the ritual altar: We have completed the rite of presenting the manuscript, and the casting of the dragon is also finished. We look up to you for your favor and receive your oversight and protection. The Perfected Ones of the high realm have returned to the gates of Heaven; the immortal sages of the water palaces have each returned to their numinous offices; the officers, generals, and merit officials have gone back to their respective jurisdictions; and the local earth gods have resumed their places. The Three Realms have recorded our merit, and all regions have received its blessings. The retreat sponsor and I are grateful for the kindness of your refuge and guidance, beyond what words can express. We bow our heads and respectfully see you off.

Sending Off the Spirits

Restoring the Incense Burner (the liturgical step of resetting or arranging the incense burner at the end of the rite)

Hymn for Aspiring to Immortality; Burning Offerings and Dedicating the Merit (burning ritual offerings and dedicating the merit)

Ritual for Casting the Earth Manuscript

The earth manuscript should be buried in the ground in front of the altar. If preparations can be made in advance, dig a pit three feet deep at the earth portal, the place of burial. After proclaiming the merit and presenting the memorial, proclaim the three manuscripts in full. First place the earth manuscript in a sealed bag, wind blue silk around it, attach the golden dragon and golden knot, and then bury it. In this way, there is no need to hold a separate Zhaijiao rite for reporting to the earth.

If the rite is performed on the night the altar is dismantled and there is no time to prepare, a separate covenant-closing ritual may be held. The Zhaijiao rite cannot be omitted, however, so it is copied here for use as needed.

The arrangement of seats at the ritual altar and the order of the rites are the same as for the mountain and water manuscripts.

With utmost sincerity, we invoke the gods of this place—the local earth gods, the gods of the village and district, and the gods of the soil and grain—to descend.

Before the Great Dao of the Supreme and Ultimate, the august spirits of the Nine Earths, and the Great Emperor of the Underworld, each of us declares our ritual rank.

I, so-and-so, whose ritual rank is duly established, together with the assembled ritual officials, respectfully invoke with sincere hearts:

The Great Dao of the Primordial Ultimate; the Three Venerable Ones of the Great Highest; the great assembly of sages of the ten directions who have attained the Dao; the Perfected Ones and lords of the Way; the men of letters; the Five Old Sovereigns; the revered scriptures of the Thirty-Six Ministries; the Great Master of the Mysterious Center; the Perfected Ones of the sun, moon, and stars; the rulers of the Celestial Bureau; the Great Emperor of Fengdu; the officials of the Nine Offices and Three Palaces of the Springs and Curves; the august spirits of the Nine Earths in the Boundless World; the Central Emperor Wu…

To the Yellow Spirit, the Earthly Offices, the Five Emperors, and the officials, earth gods, and local divine officers under the jurisdiction of the Three Realms:

Mighty and numinous gods, we have heard that the Nine Earths and Nine Regions extend into immeasurable depths, and that the shadowy realm of the Six Heavens is vast beyond bounds. Above are the divine powers of the Five Peaks; below are numerous spirits who govern their appointed affairs. Even the grotto heavens, blessed lands, and immortal realms among famous mountains have divine offices that investigate and weigh sin and merit, as well as bureaus that separately oversee the registration of all living beings. Now that we have been commanded to establish a Zhaijiao (purification ritual), we should duly inform the gods and enter into an alliance with them. We respectfully come to the numinous altar, looking up to the light of Heaven as it shines upon us and asking the divine retinue to descend from afar, record the merit of this rite, and witness our sincere prayers. I and the sponsor of the rite, filled with earnest devotion, pray for your grace and look up to the holy perfected ones. We bow our heads twice and respectfully make this invitation.

Invitation of the Holy Ones

First Offering of Tea and Wine

Renewed Proclamation of the Ritual Rank

I, the appointed official, Minister So-and-so, together with the other officiants at the altar, respectfully make a renewed petition to the boundless Great Dao, the Most High and exalted, the perfected ones of the sun, moon, and stars, the holy ones of the ten directions, the celestial officials, the underworld officials, the High Sovereign of the Nine Heavens, the offices of the immortals, and all mighty and numinous beings assembled at the ritual altar.

We received the Qi of Heaven and Earth and came into being as ordinary, limited people. Fortunately, through causes and connections from past lives, we encountered the true teachings and formed wholesome affinities. The Lingbao (a Daoist tradition of revered scriptures and teachings) revealed its light and proclaimed its instruction, granting us, though ordinary people, permission to serve the True and Righteous with reverence, assist the state, accord with the times, practice the Daoist teachings, and guide the people. Now, for the sponsor of the Yellow Register rite, So-and-so, we are conducting a grand Yellow Register retreat, a large-scale rite chiefly intended to deliver the dead, pray for blessings, and avert calamities. We pray for blessings upon the state, extend aid to the living and the dead, seek grace, dispel calamities, and repent for transgressions. The retreat has lasted five days, and the rites are now complete. After nine audiences, we now dismiss the assembly and dismantle the altar. The merit is complete and the ritual has been accomplished.

We respectfully bear the dragon tablets, inscribed with petitions to be presented to the gods, and come before the numinous altar to lay bare our sincere intentions and ask the gods to witness them. We now make the second offering to express our utmost devotion. I and the sponsor of the rite earnestly pray for grace and bow our heads twice.

Second Offering

I, the appointed official, So-and-so, respectfully petition the perfected ones of the Three Realms, the holy ones of the ten directions, the rulers of the terrestrial offices, the High Sovereign of the Nine Lands, and all the perfected spirits assembled at the ritual altar. We have respectfully performed the ritual at the numinous altar. Now that the rite for the sponsor of the Yellow Register retreat, So-and-so, is complete, we respectfully present the tablets, inform the gods, and ask them to receive and witness them. May the gods record good deeds and merit, remove failings and pardon offenses, and release the sponsor from calamities and misfortunes and dissolve enmities. May they also erase the charges from the registers of the underworld, record the sponsor’s wishes, and enable deliverance and rebirth. May they preserve and deliver this person, and record the name in the Jade Register of the Nine Elders’ Immortal Capital, a realm of the immortals in Daoist tradition.

May our ancestors of the past nine generations, our parents, siblings, relatives, and all our departed loved ones be blessed with good fortune; may they leave the Nine Depths—the deepest reaches of the netherworld—and the Land of the Eight Gates, where the underworld lies. May calamities be dispelled and their graves and homes be at peace. May the roots of their evil karma be severed, and may the deceased ascend to the Hall of Blessing. May our studies reach completion and our deeds of cultivation flourish. May the living and the dead share in blessings and enjoy lasting peace. May the ruler receive Heaven’s protection, may peace prevail throughout the land, and may all prayers be fulfilled. We respectfully submit this text and make our vow. I and the ritual patron are filled with awe and trepidation; we bow our heads and prostrate ourselves twice.

Final Offering

Read aloud the written petition to the gods.

Seal the petition, bind it with a jade bi disk and silk ribbons, place it in a document pouch, and then put it in a box. Fumigate the box with incense, click the teeth nine times, and recite the Incantation for the Opening of Heaven and Earth. Then place the petition in the earth within the altar and bury it. Dig a pit in the direction of the month’s Jian position and bury the petition there.

Hymn for Sending the Dragon

The merit of the Zhaijiao rite has been accomplished, and the talismanic mandate has been presented at the numinous altar. A jade bi disk bears our sincere intentions; a golden dragon serves as messenger, carrying our reverent thoughts and presenting them to the Central Court of Heaven. We return our lives in homage and bow before the Yellow Round—the revered deity or celestial court invoked in Daoist ritual—and pray that the living and the dead alike may find peace, and in time be granted an audience with the Heavenly Countenance.

Resuming the Liturgy

I, the appointed official, so-and-so, respectfully submit this renewed petition with sincerity to the High Perfected and Supreme Sages, the immortals of the Nine Earths, the officials of the Earthly Bureau, the rulers of mountains and peaks, and all the gods assembled at the Zhaijiao altar. We have completed the rite of presenting the petition and the sending of the dragon. We look up in gratitude for the gods’ help and acknowledge their attentive witness. The myriad Perfected have ascended to the jade firmament; the assembled Sages have each returned to the Central Realm; the officers and generals have taken up their posts, and the local spirits have returned to their ranks. Blessings extend to all sentient beings and spread throughout the four directions. I and the ritual patron are reluctant to part and deeply mindful of the gods’ kindness. We respectfully see them off.

Hymn for Seeing Off the Gods

Restore the censer to its place, completing the rite.

Recite the Hymn for Learning the Way of the Immortals, burn incense and paper, and dedicate the merit.

The rite of presenting three documents is traditionally performed by those who receive the Central Alliance registers, as well as by cultivators who seek immortality and the remission of sins. Through the presentation of documents, they report their petitions to the Three Origins, the celestial deities revered in Daoism. If a register recipient performs the rite on their own behalf, omit the passage “offered on behalf of the ritual patron, so-and-so, who has established the Yellow Register rite…” and continue as follows: “I, so-and-so, in the year and month of so-and-so, respectfully went to the Three Caverns ritual master, so-and-so, and received the three sets of the Numinous Treasure True Writings of the Five Elders, the Red Script of Numinous Chapters, the Inner Sounds of the Eight Radiant Heavens, the two registers of the Immortals, the Writings of the Eight Might-Bearing Emblems, the talismanic staffs of the Five Emperors, and the scriptures of the Central Alliance. Having completed their transmission and reception, I presented the document at the numinous mountain (if presenting a water document, write ‘sent the dragon to the Clear Spring’; if presenting an earth document, write ‘presented the document at the Central Palace’), to be carried by the golden dragon messenger. I pray that my record of sins may be erased.”

The other masters who cultivate the Dao within the same tradition should submit Five Elders Red Script petitions—prayers addressed to the Five Elders of the five directions—when performing rites of repentance and supplication on the Three Primal festivals (the Upper, Middle, and Lower Primal) and the Eight Seasonal Festivals. The prescribed format may be consulted in Jue on the Jade Formula for Revealing the True Writings. The petition should state the master’s rank and title, the year, month, day, and hour, the Emperor to whom their life is assigned, and the sacred mountain under whose jurisdiction they fall. It should also set out the wishes being prayed for: to become an immortal, to live long and transcend the world, to ascend to the Upper Clarity, or to become a Perfected One of the Five Sacred Mountains. The petitioner should ask the spirits to erase their name from the registers of guilt, enter it in the Nine Heavens, and permit them to travel to a numinous mountain. The petition is then sent upward by means of a golden dragon relay.

On a given year, month, day, and hour in the cycle of the Grand Year, the document is proclaimed at a designated place. The formats for the outer-earth and water petitions follow that of the Yellow Register petition; only the master’s rank and title and the Emperor to whom their life is assigned need to be written at the beginning. The title slip, dragon disc, and silk cord are all made according to the methods described above. After the Jiao offering rite has been performed and the spirits addressed, the petition is sent.

For the first submission, each slip is bound with nine strands of golden cord. For the second and third submissions, only the dragon slip is used, without cords. The detailed procedures for Daoist priests submitting petitions have already been compiled from the scriptures in Selections from the True Seal of Jade Writings, so they are not repeated here.

The Ritual Code of Master Guangcheng records that during a Yellow Register retreat, once the patron’s earth petition has been read aloud after the “Declaring Merit” rite, it may be buried in the altar the following morning, without any separate announcement. Here, however, because the recipients of the three petitions in Master Zhang Chengxian’s ritual differ, they are copied anew below; see the earlier section, “Ritual Text for the Three Petitions.” If this is performed at a retreat altar, the incantation and announcement need only be recited during the “Declaring Merit” Jiao rite, after which the petitions may be submitted—that is, buried immediately after they have been read aloud.

Although the mountain and water petitions have already been read during the “Declaring Merit” rite, when the Jiao rite is held at the site of the grotto, they should still be read aloud again in the order prescribed here, sealed, and accompanied by the incantation before being submitted. Only then is the procedure complete. It is not sufficient to address the spirits at the altar and then simply drop the petitions into the mountain grotto. Otherwise, the local Perfected Spirits may not accept them, the merits may not reach the heavens, and the loss will be considerable.

The scripture also says: One should seek to deliver beings throughout the heavens, so that virtuous men and women may escape the sufferings of the Three Evils, Five Paths, and Eight Hardships, rise beyond the world of the Three Evils, and encounter the Dao in every life. On one of the Eight Seasonal Festivals or a Jiazi day, the three kinds of jade petitions should be submitted to erase the records of past transgressions and report one’s merits to the celestial realm. Each of the ritual announcements should be communicated in turn to the various heavens and to the Three Offices and Nine Palaces, so that Heaven may in turn notify the myriad spirits. The spirits are respectfully asked to protect the Five Emperors, guard the Three Realms, and welcome and watch over the gates, keeping Heaven and Earth pure and solemn.

The gods, along with the sun and moon, will come to protect you. A thousand kinds of demons and ten thousand kinds of spirits will not dare to intrude. As long as you remain steadfast and sincere, what you seek will be accomplished. Your ancestors of seven generations and your parents can also be released from the Three Paths and Five Sufferings and ascend to heaven. The blessings and good deeds, as well as the sins, of both the living and the dead will be repaid like an answering echo. The Three Officials and the Nine Offices—the divine administrations that oversee human merit and fault and affairs of the netherworld—record people’s merits and transgressions. This principle is perfectly clear. The causes and conditions accumulated across generations, down to the smallest fraction, are never overlooked.

If a sincere cultivator of the Dao performs a Yellow Register Grand Retreat, a major Daoist Zhaijiao (purification ritual), on behalf of the ruler, the emperor, local officials, all the people, or their ancestors of nine generations and parents, while they have long been dwelling in the Three Paths, the cultivator should make an oath before the Nine Heavens for three days and nights and submit memorials and petitions to the Three Origins. The blessings thereby gained are vast beyond description. One should listen attentively, follow the teachings, and carry them out without slackening; otherwise, demonic obstacles will assail oneself.

The Daoist Zhang Chengxian said: After ascending the altar and receiving the Central Covenant of the Numinous Treasure, one should follow the liturgical procedures of the Scripture of Spontaneity, cast down ten golden buttons, and cast a dragon into a clear spring. This is the way of seeking immortality. Thereafter, one must ascend the altar again and receive the Five Elders’ Red Script, two registers, a staff, the Subtle Grace and Determined Will implements, and other ritual objects. Following the liturgical text of the Covenant with the Perfected, one should cast down three dragons and twenty-seven golden buttons, using the mountain, water, and residence as tokens in the quest for immortality. Later, according to the Jade Instructions, one should use another nine dragons and twenty-seven golden buttons, casting them toward the mountain, water, and residence on the eight seasonal nodes. This is to remove one’s name from the Black Register, which records transgressions, and allow it to be presented in the celestial realm.

After the Yellow Register Retreat concludes, one should also cast a dragon petition, following only the petition texts of the Three Origins. Thus, formal notices are written for these three places and submitted separately to the offices responsible for the immortals. In this way, one will surely receive the removal of one’s transgressions and have one’s name entered among the Nine Profound—the netherworld realm where the ancestors dwell—so that one’s family may be raised up and honored.

He also said: The Great Dao brings forth Heaven, Earth, and humanity—the Three Powers—from a single Qi, and molds and governs the myriad things. It therefore established the offices of the Three Origins to oversee guilt and blessing. The Three Officials of Heaven, Earth, and Water are the principal authorities of the Three Origins. Human life and death, longevity and early death, guilt and blessing, good and evil, and fortune and misfortune all fall within their jurisdiction. The texts of the Three Registers are also functional writings contained in the canonical works of the Three Origins. During a Zhaijiao, three petitions should be submitted to inform the Three Origins: the mountain petition is cast toward the celestial grotto palaces of the heavens and reports to the Heavenly Official of the Upper Origin; the water petition is cast into the numinous White Water Palace and reports to the Water Official of the Lower Origin; the earth petition is placed at the altar residence and reports to the Earth Official of the Middle Origin. The divine titles listed in detail in these petitions make the principles involved clear.

The Celestial Worthy of Primordial Beginning brought order to Heaven and Earth and disseminated the Five Sections of scripture. Thus the Five Elders, the August Ones, were commanded to transmit the Red Script of Truth, to stabilize the foundations of Heaven, secure the origins of Earth, and guard the Five Sacred Peaks, keeping them at peace…

The Five Directions are indeed the fundamental source of the Lingbao teachings and an essential guide to saving people. Those who seek the Dao and aspire to become immortals, once they have received the scriptures of the Central Alliance and wear Lingbao registers, write the Red Script True Writings and formal petitions in cinnabar on strips of hibiscus wood. They then cast the strips into mountains and rivers or at residences, reporting to the Three Realms and asking that the roots of their sins be erased. Casting the strips toward the Five Sacred Peaks, or sending them by means of a dragon, likewise serves to remove faults and lessen offenses. This is the fundamental purpose of the ritual of casting memorial strips, as recorded in scriptures such as the Jue of the True Writings and Jade.

When a purification rite is performed and a Yellow Register altar is established—the ritual site for Daoist Zhaijiao—three kinds of inscribed strips are cast toward the mountains, the earth, and the waters after the ceremony ends and the altar is dismantled. Golden dragons, golden clasps, jade discs, and other objects are used as accompanying messages. This is done to record the merit of the rite and report it to the Three Officials of the Three Origins, who govern heaven, earth, and water. This practice does indeed derive from the Red Script. When Master Zhang Chengxian compiled ritual procedures for purification rites in the Tang dynasty, he explained it in detail. Later, when Master Guangcheng compiled the Rituals for the Yellow Register Purification Rite, he gave a full account of the Red Script’s origins and the rules for casting the strips. The record is clear and leaves no room for doubt.

In recent times, people have often drawn a talisman on each of the three strips. But the ritual manuals transmitted by different lineages vary, and so do the talisman designs. These practitioners fail to understand the original purpose of casting the strips. If they abandon the Red Script and use other talismans instead, on what grounds can they claim that this is acceptable?

The incantation for the mountain strip says: “The Mysterious Height opens and shines; the Primordial Beginning watches over the True. The Supreme Emperor and the Five Elders: Red Script, Cinnabar Writings. The origin of heaven and earth, the Three Origins under one command.”

The incantation for the water strip says: “The Five Elders of the Primordial Beginning, the exalted Supreme Emperor; the True Ones of the Ten Directions, the numinous immortals of Taihua. The Red Writings proclaim the mandate; no hidden realm is beyond their reach.”

The incantation for the earth strip says: “Heaven and earth unfold; the nine Qi divide and give rise to numinous forces. The caverns of the Three Origins, the Ten Directions bright and clear. The Five Elders and the Supreme Emperor open the True and guide life. Cinnabar writings, Red Script, the Primordial Beginning, the Highest Clarity.”

All three incantations explicitly mention the “Five Elders” at the outset and point to the writing of the Five Elders’ Red Script. Yet today, when people cast the strips, they use other talismans instead. This departs from the original purpose, and the talisman texts do not accord with the scriptures at all.

For this reason, the practice here follows the original meaning of the classics throughout: the formal petitions use the ancient form, the strips bear the True Writings, and the Five Elders’ Red Script is used as well. This follows the scriptures, taking the Red Script as the credential for casting the strips. It comes from orthodox scriptures and differs from the teachings transmitted by private ritual masters in later times.

If the ritual manuals of different lineages have indeed been transmitted from master to disciple, their prescribed procedures must never be changed at will. Casting strips involves reporting to the offices of the Three Officials, and the consequences for sin and merit are grave; the matter therefore requires especially careful verification. All ritual manuals concerning the casting of strips and the submission of reports should take as their basis the teachings transmitted by Master Guangcheng…

This ritual manual for the Shengzhai purification rite has circulated for a long time, and passages have often been omitted as it was copied. As a result, it lists only a few ritual procedures at the beginning and end, preserving the words for inviting the deities and offering prayers.

The ritual was originally performed in the same way as a jiao offering rite. When a manual has been copied incompletely in this way, a senior ritual master often has to supply the missing parts orally on the spot. If practitioners also add material of their own at the beginning and end, mistakes in the actual performance are hard to avoid. The ritual sequence is therefore recorded here in detail, including the recitation of incantations, opening the incense burner, presenting petitions, summoning the deities, making the three offerings, and closing the incense burner. These steps follow the prescribed procedures for jiao rites and can be performed directly from the text. Setting out the liturgy in this form makes it easier to recite and helps prevent breaches of ritual propriety. The wording throughout follows Master Guangcheng’s text.

The Great Method of the Shangqing Lingbao, volume 41.