《上清靈寶大法(二)》Vol. 43

The senior ritual master, the Daoist priest presiding over the rite, first approaches the Lord on High and secretly reports the proceedings. He then steps back and goes to the southeast side of the ritual space, where he arranges the seats in accordance with the ceremony.

Offering Incense

Incense receives the sacred essence of Heaven and Earth, and its substance is fragrant. Burning incense expresses reverence and sincerity, allowing the heart’s intent to rise to the realm of pure emptiness. Auspicious clouds ascend and reach the Nine Heavens; blessed incense smoke spreads, and its offering is heard throughout the Three Realms.

Now I offer the first incense, in reverence to the boundless Great Dao, the Lord on High, and the High Perfected Ones. May this merit be dedicated to the honored spirits of the ancestral temples, the deities who protect the altars of state, and the sages of former ages. May they ascend to the Purple Pole, the celestial realm, and may blessings flow through the dynasty, its sacred line endure without end, and the nation enjoy lasting fortune. May the present emperor’s lifespan be as long as Heaven and Earth, and his blessings as deep and vast as the sea, bringing all things back to life and peace to all under Heaven.

Now I offer the second incense, in reverence to the sun, moon, and stars, the rulers of the celestial offices, and the sacred assembly of the Three Caverns’ scriptures and registers. May this merit be offered to the Nine Generations of Ancestors and Seven Generations of Forebears in the households of the ritual sponsors, so-and-so and others; to their five branches of kin and six degrees of relatives; to those who have recently died; to the spirits of the departed ancestors; to the soul of so-and-so, for whom deliverance is sought; and to all spirits in the underworld and lonely souls along the Five Paths. May they understand their source and recognize their innate nature, leave the path of delusion and enter awakening. May the gates and shadowed roads of the underworld open to the light, so that the departed in Heaven and on Earth may dwell forever in peace and ease.

Now I offer the third incense, in reverence to the true spirits of Earth and Water, the lords of mountains and rivers, the sages of the Ten Directions, and the deities who each carry out their duties in the Three Realms. May this merit be dedicated to the living kin and households of the ritual sponsors, so-and-so and others. May blessings gather, and may their years of life and ranks of office be renewed. May all receive the nurturing grace of Heaven and Earth and be nourished by the Dao’s transformation in pure emptiness. May these blessings extend equally to plants and animals, so that all things may grow and flourish in harmony.

Then the Petition to the Lord on High

Your servant, so-and-so, who holds the ritual rank, bows twice and submits this petition:

We respectfully invoke the Heavenly Worthy of Primordial Beginning, who is emptiness and naturalness; the Lord of the Dao, the Most High; the Most High Lord Lao; the Jade Emperor, the August Lord of Heaven; the Great Emperor of the Purple Tenuity, the Northern Pole; the August Emperor of Heaven, the Purple Tenuity; the Empress of Earth, the Divine Earth; the Heavenly Worthy Who Relieves Suffering, the Great One; the Eastern Florescence Minister, Lord Wood; the Daoist Lord of the Green Youth; and the Primordial Lady, Perfected of the Ninefold Numinous Spirit, of the White Jade Turtle Terrace…

Heavenly Emperor, the Five Elders of Heaven, the Emperors of the Thirty-Two Heavens, the Lords of the Sun, Moon, and Stars, the Four True Lords of the Northern Pole, the Five True Lords of the Lingbao Masters, the True Lord of High Clarity, Grand Envoy of the Celestial Immortals of the Nine Provinces, the True Lord of the Immortal Elder of the Left Palace of Taiji, Chongying Fuyou, and the exalted perfected ones and holy beings named in the registers of the Three Caverns and Four Supplements: I respectfully beseech you all to look down upon me and perceive my sincere heart.

I have heard that Heaven and Earth transform and bring forth the myriad things, each taking a different form, while Qian and Kun—Heaven and Earth—each occupy their appointed place. In the manifest realm, human beings and the myriad things come into being; in the hidden realm dwell ghosts and spirits. All are subject to the cycles of birth and death. The retribution of cause and effect divides beings between ascent and descent. Thus, the spirits of the dead who have been sentenced and made to serve are assigned to the Three Paths, while those sunk in darkness are divided among the Six Realms. Some endure many kalpas without release; others, after years upon years, still cannot transcend. They linger in the dimness of a long night, never seeing dawn, in a netherworld without end. Without the generous grace of the Heavenly Emperor, how could the spirits below receive special deliverance?

My learning and understanding are meager, yet I have been entrusted with the office of a spirit official, have presumed to take charge of a Zhaijiao purification ritual, and for a time have administered liturgical and doctrinal affairs. Now the ritual officers, including so-and-so, are carrying out the Keyi liturgy with full attention and sincere devotion. They wish peace to reach every region of the netherworld and pray that all wandering spirits may be delivered together. I have already submitted a petition, and, fortunate to receive approval, have therefore purified the altar and prepared to perform a universal Refinement and Deliverance rite, a Daoist ritual that refines the body and spirit of the dead and aids their transcendence. Yet the nurturing of the myriad things and the transformation that brings beings into existence are the work of Heaven. How could human power accomplish them? The foremost purpose of establishing ritual and teaching is to aid and rescue those in need; without the compassion of the wondrous Dao of Heaven, how could wandering spirits transcend?

I humbly pray that the grace of the Dao be widely extended and Heaven’s benevolence show mercy to all. May special orders be issued to the offices overseeing Refinement and Deliverance—the Eastern Hua Palace of the High Minister, the Western Spirit-Tortoise Gate, the Southern Cinnabar Heaven, the Vermilion Mound Fire Court, the Upper Palace of Nanchang, and the two palaces of the Sun and Moon—so that they may act at once and carry out the rite. Send down the divine light of Metal and Wood and grant the vital energy of Heaven and Earth. Dispel the veils of darkness and restore wholeness to the souls and spirits. May all beings of the myriad kinds and the four modes of birth receive the grace of nurture and transformation; may every being in the Three Paths and Six Realms leave the realm of darkness. I shall respectfully carry out the rite according to its procedures and await the fulfillment of Heaven’s grace. In awe and trembling, I bow my head twice and submit this petition.

Burn the talisman for summoning the perfected ones and calling the spirits. After taking one’s seat, summon the officers and generals.

The Wondrous Head of the Supreme Scripture of Lingbao for Pursuing and Delivering the Souls of the Dead says: “Among the Tenfold Deliverance are spirits who enable people to be delivered without dying. Among them is the Lord of Longevity of the South Pole. Among them is…”

Among the Great Gods who govern deliverance from the world is Lord Han Junwen, who cherishes life. In the human realm are the revered gods who govern destiny, keep records, prolong life, increase one’s allotted years, and relieve calamity, along with the gods who restore bodies and raise the dead, and the countless gods who deliver people. Today, as we perform the Refinement and Deliverance rite to transform and deliver the souls of the dead, the divine beings of the heavens descend to the ritual pavilion and cast down their radiance. They turn their ceremonial carriages back to inspect this work of delivering souls to life. The ministers of the heavens and the Great God Han Si, who oversees records and life in the Upper Palace of Nanchang, arrive together before the Emperor, carrying registers and records. They carefully verify which souls are to be delivered. The Lords of Heaven have already issued their command, and all the gods must obey.

We respectfully summon all the perfected beings and Great Gods of Refinement and Deliverance in the Southern Cinnabar Heaven, the Vermilion Mound Fire Palace, and the Upper Palace of Nanchang: the True Yang of the Wood Palace, master of life-giving Qi; the True Spirit-Bearers; the Flame-Radiance Youths of the Sun Palace; the Cinnabar Cloud Jade Maidens; the immortals of the Sun Palace; the Jade Youths and Maidens of Water Refinement; the Fire-Bell Youths; and the officials, lords, and attendants of Fire Refinement. We also summon the True Yin of the Metal Palace, master of correct Qi; the True Spirit-Bearers; the Round-Radiance Youths of the Moon Palace; the Radiance-Scattering Jade Maidens; the immortals of the Moon Palace; the Jade Youths and Maidens of Water Refinement; the officials, lords, and attendants of Water Refinement; and the holy assembly responsible for refining souls and delivering spirits, the officers of the Lingbao, and all numinous powers. Come swiftly down to the altar and carry out the commands of the talismans.

After visualizing the officers and attendants descending, recite the secret names of the Five Emperors—the names used exclusively for the Five Directional Heavenly Emperors:

Gongdu Cheng (south), Qiejiao Zhen (west), Xingsheng Zhuan (north), Kehan Ming (east), Duli Qian (center, the middle finger).

Gongdu gathers and draws in the soul.

Face south, form the hand seal, blow Qi, and receive the soul of the deceased for refinement and deliverance. Then recite:

(Burn the true text.)

Hongxing Chidao (yang), Heihe Jietong (the zi pattern), Mozhen Jidao (the you pattern), Walashoucheng (the wu pattern), Lingbao Wanwu (the center pattern on the middle finger), Xili Hetong, Zhengyi Chengfa, Zhiyi Kezhen, Quyi Lingxia She.

These rites draw upon the Qi of the five directions and five colors. Visualize the merit officers of each region riding their respective five-colored true Qi down from the sky. They refine and deliver the souls of the dead, summon back their souls and spirits, and clarify the souls’ nature and consciousness so they can receive refinement and deliverance.

From this point through the section on the “True Text of the Five Sprouts,” the procedures are the same as those in the “Proper Presentation” rite, so they are not explained again.

Raise the banner and draw the soul from the pool to the center of the altar, where it stands facing straight ahead. The high merit master, the ritual officiant, declares:

“You beings who have come to the altar and are to receive deliverance—the beings of the Three Paths and Ten Classes, the Five Destinies and Four Births—have long been entangled in suffering…”

The secular world’s web of entanglements makes people grow confused and dull early in life, leaving them unable to cultivate the true. The Nine Qi have nowhere to return, the Five Phases fall out of harmony, and the Three Souls are thereby condemned to wander through countless kalpas. Without favorable karmic conditions, it is difficult to restore the life’s original vitality. Now, in accordance with our duties and ritual rules, we respectfully report to the true spirits: May the power of Heaven and Earth’s creation and transformation, and the method by which Yin and Yang harmonize, bring Water and Fire into accord, and cleanse and refine body and spirit. May the essences of the sun and moon descend, the finest energies of the Five Phases gather, the foundation of life be established, and the energy of the ancestral spirits be received.

Life arises from primordial chaos; Jing and Qi gather in the deep stillness of the unseen, and true nature appears as a body amid the indistinct and elusive. All things that end must also begin; principle becomes accessible through transformation. When a ghost returns to human form, it has the opportunity to turn toward becoming an immortal. A memorial has now been duly prepared and submitted to the Supreme Emperor of the Nine Heavens, praying for the bestowal of good fortune and the granting of a register of auspicious blessings. May the deity of the person’s original life bestow true Qi and guide it through the Nine Gates; may the embryo then reach completion in ten months, draw upon the Qi of primordial beginnings, and see the light once more.

We respectfully petition the Imperial Perfected: bestow the primordial unity of the womb’s life and the Qi of Yellow Radiance. May the embryo remain free of entanglement and obstruction, and may the source of the womb flow freely so that life can come forth.

Burn the talisman of the first chapter and recite its text.

These nine chapters are to be recited and performed by senior ritual masters and Daoist practitioners. They are also recited when delivering the spirits of the dead; this is not repeated here.

Expounding the Precepts

After the Refining and Deliverance ritual, recite the mantra through the end of the “Secret of Wandering at Ease in Highest Clarity,” then read the following proclamation.

We respectfully declare: The Great Dao shines forth brightly and is present everywhere. All things have their own proper principles, which must not be disturbed. Neither Heaven and Earth nor ghosts and spirits can depart from the Great Dao or defy what is right.

The sun and moon shine, and the stars move in their courses. Cold and heat follow fixed patterns, and the four seasons each take their turn in due time. Rain and dew nourish all things; wind and thunder stir life into motion. Heaven and Earth nurture all things without claiming credit. The two Qi of Yin and Yang move in harmony without error, turning in cycles without end. This is the Dao of Heaven and its proper principle; this is what makes Heaven Heaven.

Mountains rise high and stand firm; rivers, lakes, and seas stretch wide and deep. Plants flourish, and grain is sown and grows. The Earth bears all things, still and steadfast, stabilizing the four directions without limit. This is the Dao of Earth and its proper principle; this is what makes Earth Earth.

Yin and Yang expand and contract, assisting Heaven and Earth in creation and transformation. They bring calamity upon the wicked and blessings upon the good, detest evil, and punish those who are arrogant in their fullness. The spirits are impartial and just: they see and discern clearly, yet leave no trace. Their wondrous transformations are unfathomable, and their workings change without end. This is the Dao of the spirits and their proper principle; this is what makes spirits spirits.

Human beings receive Qi from Heaven and Earth and take shape through the union of Yin and Yang. Though the body is formed from illusory things…

Human nature is clear and discerning. Anyone who occupies the throne should act on Heaven’s behalf and protect the people, extending the benevolence of the royal Way to all living beings and passing it down through the ages. Only then has the ruler fulfilled the Way of rulership and secured the prosperity of the state for generations to come. Ministers should be loyal, children filial, and the people should keep to their proper place, honor trust and justice, cultivate virtue, and hold compassion and benevolence in their hearts. Whether rich or poor, they should accept their allotted place in life; whether faced with life or death, honor or disgrace, or success and prominence, they should not change their original nature. This is the way to conduct oneself and the right order of human society.

The Dao cannot be left behind for even a moment. Heaven and Earth took shape in accordance with the Great Dao, and so they endure, with no one knowing when they will come to an end. Among spirits and ghosts there are the righteous and the wicked, and distinctions between ascent and descent, rising and sinking. People’s cultivation, habits, and the workings of fortune and calamity likewise appear in accordance with their kinds and deeds; they cannot all be treated alike. Yet Heaven and Earth themselves cannot depart from the Dao or go against what is right. How much less can human beings do so? Spirits and ghosts are subject to it all the more.

The Qi received by the myriad things may be pure or mixed, and their forms and substances differ. Some become beasts, others birds or insects. Some can make sounds but have little awareness; others have feelings but lack wisdom. We should therefore neither judge them harshly by the standards of human conduct nor hold them to the moral principles of human society. Of all the myriad things, human beings have the greatest spiritual awareness. Among the living beings brought forth by Heaven and Earth, humans are the most precious.

While alive, a person is human; when life ends, they inevitably become a ghost. If spiritual awareness does not perish, then when Yin reaches its extreme it may turn into Yang, and a ghost may again become human. This is the basis for the teaching of reincarnation. The Great Dao shines clearly, and right principle never grows obscure. This applies without exception to Heaven and Earth, the underworld and the human world, and the affairs of spirits and ghosts. Above Heaven and below Earth, boundless and endless, nothing lies beyond this principle.

The purpose of rites such as observing purification and practicing the Way, burning incense and lighting lamps, praying to the True Spirits, repenting of transgressions, summoning ghosts, and delivering the dead is the intention of the August Emperor, the High Perfected, the Sage Masters, and the worthies of earlier generations, who established liturgies and teachings. These rites aid those in the underworld and the human world, instruct later generations, and bring understanding to those lost in delusion and attachment.

Now the ritual officer, the person presiding over the purification rite, has turned toward the True Dao and arranged the ceremony according to proper form. Wishing to aid both the living and the dead, he has therefore requested that the rite be performed. In my official capacity, I have received the documents and conveyed the prayers. I dare not deceive my own heart or violate the rules of the liturgy. After transmitting the formal petition, I will do my utmost to complete this meritorious work. What is now to be prayed for is the universal summoning, from within and beyond the Six Directions and among all nations, of beings in the six realms, the three paths, and the four modes of birth…

All departed spirits, whether ordinary people or sages, have bathed and paid homage to the True Dao. They have heard the scriptures and received offerings. Their consciousness has been gathered and settled, and their sins and failings have been confessed and cleansed. Every kind of good affinity has reached completion.

Their bonds have been released, and their sins erased. The way to attain deliverance and ascend to the realm of the immortals depends on oneself, not on others; it lies within the heart, not in external things. Once one has awakened to one’s nature and swept away distracting thoughts, one’s consciousness will naturally avoid sinking into lower states. Why make other plans and expect the people gathered at the ritual altar to arrange things on one’s behalf?

Those gathered at the altar should have the wise instruct the ignorant, and the awakened help the confused. They should encourage and teach one another, and earnestly examine themselves. The spirits, too, will gladly listen. Do not act against the Great Dao or violate what is right. Do not abuse power or favors, harm living beings, associate with demons, or perform strange acts on your own. Do not crave offerings of sacrificial meat or presume to communicate with the living. Do not reveal your form or appearance, or disturb the peace of the sovereign’s realm. Instead, assist Heaven and support its transforming influence, so that society may be peaceful and the people secure. In this way, one may gradually ascend to higher ranks and enter an honored position.

When people die and become ghosts, they need not continue coveting worldly glory, even if they were prominent in life; nor need they cling to possessions, even if they were wealthy. If they were poor and lowly, they need not resent or fear hardship. If they had grievances with others, they need not hide resentment. Those who failed to perfect their cultivation of the Dao, or to attain success in studying Buddhism, should make new plans at this point and stop following their old ways.

Whether one belongs to the many crafts or the nine schools of thought, or is a scholar, farmer, artisan, or merchant; whatever one’s surname or station, whether noble or humble, wise or foolish, in the end the body is bound to perish and worldly affairs come to nothing. One should therefore let go of emotional attachments and cease clinging. Only the wrongs accumulated through a lack of De (Virtue) and violations of what is right in life call for deep remorse and serious reflection. To let go of the past does not mean that one should stop reckoning with it. It means remembering one’s errors, learning from them, and not repeating them, so they may serve as a warning for the future and guide one’s prospects in the next life. How could someone who lacked De and violated what is right in life continue to commit errors and do evil after death, upon entering the realm of Yin?

Therefore, one should not linger in the human world or entangle and harm one’s relatives. There is no need to seek revenge against enemies or remain attached to one’s former home. One should not create strange sounds or apparitions, or hope that others will make offerings to oneself. These things bring ghosts no benefit; instead, they become burdens that hinder rebirth. As for those who die violently because of wrongdoing, in accidents, as unborn children, or in childbirth…

Whether a person dies with limbs scattered and head separated from the body, deaf and blind, with festering wounds, or with a body mutilated, all who die from injury or contact with defilement should understand this: the human body is formed from Jing and blood and nourished by the five grains, while spiritual nature arises from emptiness. After death, flesh and blood decay, and all material things eventually return to dust. How could spiritual nature be harmed by this, or ever truly become defiled?

Therefore, one need not cling to thoughts at the moment of death, nor to the appearance of the dying body. Whether a ghost or a human being, anyone who understands this principle has grasped the truth. In the past, knives held in the mouth and ropes tied around the body are now gone; past defilement and the influence of foul odors have now been cleansed. Whether in the human world or in heaven, one can be free and untroubled. The outcome depends on oneself, not on others.

All beings, whether ordinary people, sages, or spirits, should understand that the Great Dao is not far away and that the truth is clear and plain. Heaven will not abandon me, and Earth cannot confine me. As a spirit, one can transform; as a ghost, one will not sink into ruin; if reborn as a human, one will surely attain distinction. There is no need to deliberately dispel entanglements of resentment and enmity; they will naturally dissolve. There is no need to deliberately summon back the hun and po souls and the spirit; they will naturally return. Thus, Heaven can surely be reached, and Hell will ultimately cease to appear. If one can return to the human world, the truth will take root in one’s heart, and loyalty and filial devotion will arise from one’s nature. Whether in the hidden realm or the visible world, one can remain forever in the company of the Dao.

Therefore, take refuge in the Three Treasures—the Daoist Three Treasures of the Dao, the scriptures, and the teachers—and fully understand the fundamental teaching. Ordinary people, sages, ghosts, and spirits alike must listen attentively.

According to the rites, everyone should show reverence.

First, take refuge in the supreme Treasure of the Dao. The Treasure of the Dao is formless and nameless. It existed before Heaven and Earth, gave birth to Yin and Yang (Kan and Li), and brought Heaven and Earth into being. Remote and profound, it endures forever and cannot be fathomed. At times it responds to the moment and transmits its teachings; at times it rides the currents of its era and reveals its radiance. All beings are shaped by it each day without knowing it; through countless kalpas, its blessings remain inexhaustible. In the human world and in heaven, everywhere one should take refuge in the Treasure of the Dao.

Hymn to the Treasure of the Dao.

Second, take refuge in the supreme Treasure of the Scriptures. The Treasure of the Scriptures comprises Daoist classics such as the True Canons of the Nine Heavens and the numinous writings of the Three Caverns. Their radiance shines far and wide, and their language is exquisite: some talismanic scripts were formed in the air by subtle Qi, the refined primordial energy spoken of in Daoism; others were written into texts by the August Personage. Across billions of kalpas, the scriptures have spread their teachings far and wide, and the thirty-six divisions of the canon instruct all beings. People throughout the ages have received their blessings; both the visible world and the hidden realm have benefited from their grace. In the human world and in heaven, everywhere one should take refuge in the Treasure of the Scriptures.

Hymn to the Treasure of the Scriptures.

The third refuge is the Treasure of the Supreme Masters. The Treasure of the Masters refers to the teaching lords of the mysterious realm and the patriarchs of the Three Caverns (the masters of Daoist scriptures and rites of the Three Caverns). They transmit talismans and registers, scriptures, explain liturgies, perform magical arts, and carry out the Dao by means of manifested forms. Their teachings and methods have been passed down through generations, becoming standards and models for later ages. They support those who come after them and guide those who have lost their way. Some reflect their light from the distant heavens; others leave their traces beyond worldly form. In the human world and in heaven alike, the Treasure of the Masters may be taken as a refuge everywhere.

Praise of the Treasure of the Masters

Having already taken refuge in the Three Treasures, one has fully awakened to the fundamental teaching. There is no difference in the underlying principle between sages and ordinary people. Yet the ranks of ascent are set according to different stages, and rebirth must await its proper time, so one may have to remain for a while in the underworld.

Even so, one must always follow the right path. Spirits and deities should first uphold the Ten Precepts—the ten rules that govern their conduct. When they later return to the human world and are born as people, they should take loyalty and filial devotion as their foundation, and remain honest and cautious. After that, they should respectfully observe the Nine True Precepts (a Daoist text of moral precepts). Sages and ordinary people alike should listen attentively to these teachings on the precepts.

Wisdom arises from the precepts, and the true Dao takes them as its foundation; through them, the Three Treasures flourish. The exalted immortals revere and transmit these precepts, like a boat crossing the sea of immortality, carrying one in an instant to the realm of great abundance—the ideal immortal land described in Daoism. When the precepts are proclaimed, the beings of heaven all bow in reverence.

Ten Precepts for Spirits and Deities

First Precept: Do not enter or leave the human world at improper times and disturb the living. Do not appear recklessly or disrupt the human world, causing people and spirits to communicate in strange ways or suffer confused dreams. May all yin spirits accept deliverance with one mind.

Second Precept: Do not secretly join with external demons or wandering, unquiet ghosts to disturb the human world, demand food and drink without cause, or throw sand, stones, and tiles to frighten the living.

Third Precept: Do not recklessly bring plague spirits into a territory to harm the people, make them ill, and bring suffering upon their relatives.

Fourth Precept: Do not guard fields and land in a way that obstructs people from farming. Do not seize forests, trees, flowers, or fruit, or conceal taxes owed on farmland.

Fifth Precept: Do not recklessly command the fire spirits of the four directions to burn people’s homes, damage their property, or destroy their livelihoods.

Sixth Precept: Do not demand offerings of blood and flesh. Doing so deepens the burden of sin and brings karmic retribution and endless rebirth.

Seventh Precept: Do not send demons in the form of crows, magpies, foxes, dogs, rats, or other creatures to frighten the living.

Eighth Precept: Do not harm people’s livestock, or in a future life you will suffer retribution and remain long in the underworld.

Ninth Precept: Do not let carts and horses run wild, obstructing the living as they travel and causing calamity; nor act for your own private gain.

The tenth precept is: Do not cause calamities for others, or harm them because someone has asked you to. Do not make people ill, seize their souls, or lead them into confusion and delusion. All present pray in unison: May the departed listen wholeheartedly and receive deliverance.

The Nine Wondrous Precepts of Truth

The first precept: Honor others, yield humbly, and be filial in caring for and supporting your parents. This is called the “Precept of Initial Truth.” All present pray in unison: May the departed listen wholeheartedly and receive and uphold this precept.

The second precept: Work diligently and fulfill your duties; be loyal to your ruler. This is called the “Precept of Mindful Truth.”

The third precept: Do not kill living beings; act with compassion and help all beings. This is called the “Precept of Upholding Truth.”

The fourth precept: Do not engage in sexual misconduct. Keep yourself upright and treat others and handle affairs properly. This is called the “Precept of Guarding Truth.”

The fifth precept: Do not steal. Hold fast to what is right, even at the cost of your own interests. This is called the “Precept of Preserving Truth.”

The sixth precept: Do not harbor fierce anger or oppress others. This is called the “Precept of Cultivating Truth.”

The seventh precept: Do not deceive or flatter, and do not harm those who are good. This is called the “Precept of Realizing Truth.”

The eighth precept: Do not be arrogant or scorn the Way of Ultimate Truth. This is called the “Precept of Attaining Truth.”

The ninth precept: Do not be of two minds; observe the precepts with unwavering devotion to the end. This is called the “Precept of Ascending to Truth.”

Verse on Upholding the Precepts

May you all respectfully receive and observe these precepts. Whether in Heaven, among the living, or in the netherworld, keep your minds pure and undisturbed, and never stray from the precepts.

Yet human nature is originally pure and bright, and innate knowledge of right and wrong and good intentions can arise naturally. If you can keep to your original nature, why worry about rising or falling, gain or loss? Why rely on precepts for restraint? But when people become accustomed to evil, they fall into the realms of suffering and take the wrong path. At that point, the precepts can do little to help. If you can understand the source of your nature and realize your true nature, then as a ghost you will not sink into delusion, and as a human you will be spared calamities and transgressions. All your actions will accord with the Great Dao, and your thoughts will not depart from what is right. At this level, even without deliberately observing the precepts, you will keep them naturally.

Still, while in the netherworld—the realm where the departed dwell—one should not cling to the world of the living. Worldly fame and wealth, splendid mansions, fine silk garments, gold, jade, and pearls, delicacies and fine foods, grand carriages and canopies, entertainments of music and beauty, the pleasures of carriages and horses, offerings and possessions, affection for family and kin, love for wife and children, and even the desire to eat when hungry and dress warmly when cold—all these arise from being bound to the body and living in the world. Since this body cannot endure forever, none of these things can be possessed forever. Understand that this body cannot ultimately be kept, and that all things in the world will eventually return to emptiness.

There is truly no benefit in coveting worldly things. Is this not the principle that governs Heaven and Earth? After death, people have no body: they can no longer eat the food of the living world or wear its clothes. If they can neither eat nor dress, how could they suffer from hunger and cold? Thus the Daode Jing (Classic of the Way and Its Virtue) says, “The reason I have great troubles is that I have a body. When I no longer have a body, what troubles could I have?” The point is plain.

People cannot let go of affection and desire. Their hearts still dwell on worldly things; they long for offerings and cling to their loved ones. So they stray from the path out of delusion and give rise to thoughts of hunger and thirst. The pure offerings solemnly arranged beforehand, and the respectful setting out of the sacrificial feast (a table of offerings for the rite), are not meant to trouble the spirits with these things. Rather, they are intended to help those who have not yet fully awakened follow the thoughts in their hearts and loosen the grip of delusion.

Now that you have seen this principle and know that you no longer have a body, what need have you of food and drink? The rites of ancestor worship and the heartfelt offerings made for deceased relatives show that people do not forget their roots. Once you understand your original nature, must you still wait to enjoy the offerings?

Whether as a ghost or a human, in the hidden realm or the visible world, if you do not cling to the myriad things, you can move freely wherever you go. Why, then, remain subject to the Six Paths of transmigration (the six destinations through which beings pass in the cycle of birth and death) and the Three Paths (the three realms of suffering: hell, hungry ghosts, and animals)? Even birds, beasts, insects, and fish, with their feathers and scales, can return to their source and leave behind their differing destinations forever. They may enjoy life’s renewal without end and share in the boundless blessings of peace and purity.

Now we have the Supreme One’s talisman of long life, the precious register for ascent to Heaven, the precious proclamations of the immortal scriptures, and the documents recording merit. These serve as credentials for advancement. We shall now read them with due care.

Reading the talismans, proclamations, and transmission documents:

The transmission documents have already been issued, the sacred talismans bestowed, and the departed souls offered deliverance and initiation. The good work is complete. You may now leave the ritual altar, set out on the path of liberation, and ascend to the realm of clear emptiness. Continue onward; do not hesitate or delay. May all holy spirits and mortal souls take good care.

Visualize the solitary souls and spirits of the dead as upright and purified, transformed into human form, then flying upward and dispersing as they rise among the white clouds.

It is difficult for people to escape the burdens of worldly affairs during life. Once they leave the world of dust and lose their bodies, worldly affairs no longer concern them. Now that you have understood this, your clear and tranquil true nature reveals the workings of Heaven’s mystery.

The high-ranking officiant descends from his seat; the ritual preceptor sees the souls off and guides them across the bridge:

We respectfully reflect: the Great Dao stands lofty and far-reaching, its divine power vast and boundless. It opens a gate of expedient means and clears a path of ascent. Its immense grace covers the dark realm, and its mysterious beneficence reaches the deepest depths of the underworld. Thus the Three Paths are freed from servitude, and the Six Paths of transmigration are transformed…

Today we respectfully perform the profound and wondrous liturgy, establish a Zhai altar for the purification ritual, and pray for blessings. We dedicate the merit to the departed souls in the netherworld. May the various ghosts and spirits along the road of the dead, and all departed souls within the Nine Provinces, come before the altar to pay homage to the True Gods and hear the Daoist teachings. May they listen to the scriptures and incantations; may the pure ritual banquet be laid out, the wondrous precepts proclaimed, the classics expounded, and the sacred writings recited. May the merit of this purification ritual be fully and perfectly accomplished, so that departed souls sunk in suffering may resolve their grievances, and offenses recorded in the registers of the netherworld may be erased. May the spiritual awareness of all beings remain undimmed, and may each receive the merit of the rite, depart in peace, and together ascend to a pure realm and attain deliverance.

Heavenly Worthy of the Great Deliverance by the Dharma Bridge. Burn the offerings. Play the immortal music of the Three Pure Ones (Sanqing). Dedicate the merit described above to all beings.

Sincerity at its deepest can move Heaven; the devout intentions of the sponsor of the rite have already reached the Three Realms. Daoist teachings can deliver all beings, and the grace of the Dao extends down to the Nine Springs. Near or far, the living and the departed in the netherworld alike may receive blessings and share in good fortune. Today the ritual officiant, following the prescribed forms, establishes the altar and performs the purification rite, praying for blessings for the ruler and their family. In this way, both the living and the dead may attain good results, and the merit be brought to completion.

We earnestly ask that this merit be offered to the departed: may the consciousnesses of the Nine Lights, the souls detained in the Ten Directions, the departed spirits in the netherworlds of the myriad lands, and all beings in the Six Paths, Three Roads, and Four Modes of Birth receive deliverance. May they leave the realm of darkness, be cleansed of the impurities and impediments of bodily form, roam freely among the Three Realms, understand their minds and realize their nature, and pay homage to the heavenly realms of the Ten Directions. May all beings endowed with awareness share in this grace, and may all sentient kinds receive blessings from the divine spirits. May the ritual officiant, too, receive favor, and may all those connected through affinity share in good fortune. To bring this supreme good affinity to fruition, we respectfully contemplate the inconceivable merit of the Great Sage, the Celestial Worthy of Primordial Beginning; the Lord of the Dao, the Most High; the Most High Lord Lao; and the Celestial Worthies of Numinous Treasure in the Ten Directions.

Let us explain the Yellow Register purification rite, a Daoist rite for praying for blessings and delivering departed souls. In its manifest aspect, it prays for the ruler’s health and for the seasons to unfold in harmony, while broadly bestowing blessings on all beings. In its hidden aspect, it raises up ghosts and widely aids the various departed souls. Only in this way can the rite benefit all parties and accomplish good works. At times it is performed to commend the souls of ancestors, so that the dead may receive blessings; at other times, to avert calamities and bring peace to the living. If one prays only for oneself and has no wish to deliver others, this cannot be counted a true purification rite. Therefore, when food is offered for the universal deliverance of beings, one must make every effort.

In the ancient ritual codes, the preliminary vigil, altar construction, paying homage to the perfected ones, repentance and thanksgiving, lamp veneration, presentation of petition slips, offering the Zhai Jiao purification ritual, and dismantling the altar were all rites practiced from ancient times. Their liturgical texts are found in the Yellow Register Ritual Code of Master Guangcheng; later generations may not alter or remove them at will. As for the general summons of solitary souls and departed spirits in the Six Paths and Three Roads, the broad summons text appeared only in recent times. The bathing rite, too, has its own corresponding ritual manual.

The prayers and documents (ritual texts) recited during Zhaijiao (purification rituals) are unfortunately often written without careful examination, and frequently contain statements that violate reason.

For example, a circulated text called the Six Paths Ritual describes the hell path with such things as pouring molten copper into the mouth, sawing the body with sharp saws, and skin burned and left to rot. This is utterly crude and unseemly. Since there is no way to determine whether such things actually occur in hell, why depict them so specifically?

Some circulated documents summoning the lonely souls of twenty-five categories also exist in several versions, and often contain many unreasonable passages. For instance, when summoning prostitutes and entertainers, they include phrases such as “wine entering fragrant cheeks” and “the lotus face ever fresh.” How can such frivolous words be read aloud before ghosts and spirits? When speaking of other kinds of the dead, these texts repeatedly expose their misdeeds and failings, seemingly just to fill out the prose, almost as if mocking them. To summon the dead and perform rites for them while addressing them as “you” in this way is something even the ritual officiant would disdain. How much more would ghosts and spirits?

The Pudu assembly, a Zhaijiao rite for universally delivering the souls of the dead, is a major ritual. It should clarify essential teachings and inspire goodness, so that ghosts and spirits may resolve to reform, do good, and turn away from wrongdoing. Are there no souls among the dead capable of awakening? Why summon them only to insult and denounce them without restraint? This practice is truly unacceptable.

Recently, the Completed Rituals for the Yellow Register compiled by Lü Yun was intended only for rites lasting one day and one night. Some time ago, when the Tianqing Temple in Lin’an Prefecture held a ritual, many supplementary rites used texts circulating among the people. For example, the “Sending Off Lonely Souls” section says: “Above the vast river of love, snowy waves float in the sky; within the deep sea of desire, silver waves fill the eye.” The scriptures say, “drifting through the sea of desire, bobbing on the river of love.” This means that human love and desire have no end, like rivers and seas boundless in depth and breadth: people drift along with their desires and float with their affections. The meaning is perfectly clear. Yet the text now speaks of “above the river of love,” as if there were somewhere above the river, with a shore beyond it. And phrases such as “snowy waves” and “silver waves” are exaggerated beyond measure. Wouldn’t explaining the scriptures this way mislead the dead in the underworld?

Most recent supplementary ritual texts have similar problems. When ghosts and spirits are summoned universally, they are called regardless of rank. Could there not be souls among them with keen understanding? If the wording and meaning are absurd, the ghosts and spirits will surely laugh at them.

I have now rewritten the text for the Six Paths, the document summoning the lonely souls of twenty-five categories, the bathing rite, and other prayers and ritual documents. I do not dare claim that my versions are entirely adequate. I only hope the language is plain and the sentences easy to read, while remaining true to the essential meaning.

The wording should remain somewhat practical, to avoid inviting exposure of shortcomings, disputes, insults, disrespect, or mockery of the spirits of the unseen realm.

As for transmitting Fulu (talismans and registers) and conferring precepts, the ritual texts circulating in the world are rarely suitable. During the Jingguo era of the Jianzhong reign period in the Song dynasty, a scholar named Xin Ze asked the Daoist Chen Cheng to publish an old edition of the Rite for Instructing and Admonishing Ghosts and Spirits. This ritual text is exceptionally orthodox and substantial in length. After the Three Refuges, it calls for reciting the Scripture for Saving from Suffering and the Scripture of Clarity and Stillness. In its final section, it admonishes and dispatches the ghosts and spirits entirely in accordance with the teachings of these two scriptures.

In ancient times, the rite of refining and delivering souls was not performed, and ritual texts were brief, so this rite could be conducted as usual. Today, when the rite of refining and delivering souls ends, it is already very late at night, making it difficult to read proclamations aloud at length. The text also contains direct and earnest admonitions addressed to scholar-officials, monks, Daoist priests, and others. The ancients were simple and generous, and saw no fault in this. Today, however, such words would anger many people. Since one should not alter the writings of the ancients at will, I have had to compose a separate set of precept-conferral rites to follow the rite of refining and delivering souls, in the hope of creating a complete ritual sequence.

These are merely my own shallow views, and I have assembled this text with some effort. It has no literary elegance worth admiring, nor any ornate, moving phrasing. Yet it can be said with certainty that it does not depart from the Great Dao, disrupt the ritual tradition, violate established practice, or go against reason. How could I dare claim that it reaches even one ten-thousandth of the ancients’ achievement? Still, compared with the crude expressions used in popular practice, this text is reasonably balanced in tone, and its wording is not too eccentric. I hope it will be easy to recite when conducting rites at the altar.

Today, apart from the Zhaijiao (purification rituals) and ritual texts that have existed since antiquity, all other ritual books for various purposes have been rewritten from beginning to end, with nothing omitted. Only the rites known as the Rite for Youths, the Rite of the Ten Kings, and the Inconceivable Merit have no such texts in the ancient tradition. Their rules are sparse and their language shallow, so in principle they should neither be adopted nor incorporated into the Daoist tradition. These decisions all follow ancient precedents. In choosing my wording and intent, and in restating the ritual texts, I have not dared to go against the wishes of my teachers and elders.

If these texts are used in accordance with this ancient method, and this ritual book is recited, its teachings will be consistent from beginning to end. One can face the Supreme Lord—the highest deity revered in Daoism—with a clear conscience and communicate with ghosts and spirits. If the rite is not performed according to this method, but the texts are moved elsewhere and their origins concealed, using only their words, the result will be unsuitable and will lose its original purpose.

In addition, the old method calls for keeping fish beneath the pavilion when sending off souls and guiding them across a bridge, signifying the fish’s transformation into dragons and the transmission of talismanic commands. A verse is also recited at each of the pavilion’s four gates before the souls are sent across the bridge…

The liturgies of Daoism throughout the ages have never prescribed a standard form for chanting verses. The verses used in recent times are also too simplistic. Since a “grass dragon”—a dragon-shaped straw implement used in rites for transmitting talismans—is already provided for in the ritual, there is no need to use a “fish” as well, perhaps referring to a fish-shaped ritual implement. These matters have therefore all been left out of this method.

If accomplished people and eminent adepts in generations to come read this book, they will surely find inspiration in it and be able to remove cumbersome details and supply what has been overlooked or omitted. This is my greatest hope.

The Great Method of the Numinous Treasure of Highest Clarity, Volume Forty-Four