《道門通教必用集》

The Daomen Tongjiao Biyong Ji (Essential Collection for Universal Daoist Education) is a Daoist canonical text compiled by Lü Taigu, the Crane Forest Daoist. Its "Exemplary Models Chapter" records the fundamental doctrines regarding renunciation of household life.

The Supreme Scripture on Renunciation teaches that Daoist priests are classified into seven grades: The first is "Celestial Truth Daoists" (Tianzhen Daoshi), referring to those whose body and mind are completely united with nature in perfect purity; the second is "Divine Immortal Daoists" (Shenxian Daoshi), denoting practitioners capable of miraculous transformations beyond worldly constraints; the third is "Reclusive Daoists" (Youyi Daoshi), indicating hermits who conceal their brilliance, unburdened by worldly affairs; the fourth is "Mountain-Dwelling Daoists" (Shanju Daoshi), those who cultivate Daoist methods in mountain seclusion, abiding in benevolence and wisdom; the fifth is "Renunciant Daoists" (Chujia Daoshi), practitioners who abandon all attachments and worldly distractions; the sixth is "Householder Daoists" (Zaijia Daoshi), lay followers who maintain Daoist devotion amid secular life while embodying virtue; the seventh is "Libationer Daoists" (Jijiu Daoshi), who willingly serve in the mundane world to deliver suffering beings.

A true Daoist should make spiritual cultivation the foundation in all activities—walking, standing, sitting, reclining, and even in thought and intention—with accumulating virtue as the essential practice. Specific disciplines include maintaining purification precepts, ritual prostrations and scripture recitation, incense offerings, moral cultivation and repentance, charitable giving, vow-making and scriptural exposition, as well as teaching sentient beings. Practitioners should generate great vows, widely accumulate merit by prioritizing others' welfare over self-interest while concentrating on the Daoist path. Such cultivators receive reverence from all beings throughout the six realms of existence, needing no deference to worldly power, becoming fields of blessings for humans and celestials alike, and spiritual refuges across the Three Realms.

The scripture further enumerates Seventeen Vows for Entering the Mystic Gate—fundamental precepts for renunciant practice: abstaining from killing, alcohol, meat, pungent vegetables (like onions and garlic), sexual misconduct, criticizing others, coveting wealth; diligently cultivating merit; never vexing others; benefiting all equally; avoiding false speech; rejecting indolence; extensive study; refraining from theft; constant observance of purification precepts; contemplating the emptiness of all phenomena; and maintaining silent wisdom like a fool. These precepts preserve bodily and mental purity for successful cultivation.

The Daomen Tongjiao Biyong Ji records essential principles for Daoist cultivation. For novices (those newly entering the Daoist path), the Shengxuan Jing (Scripture of Ascending to the Mysterious) clearly states: A true Daoist's conduct is diametrically opposed to worldly people's. Their eyes do not crave beautiful sights, their ears reject slander and chaotic sounds, their noses do not covet fragrances, their mouths abstain from indulging in delicacies (especially meat that harms living beings), their hearts harbor no attachment to wealth, sensual pleasures, or vanity, their hands commit no wicked deeds, and their feet tread not on sinful ground. These constitute the fundamental disciplines of a Daoist.

The Shengxuan Jing further emphasizes that all who renounce worldly life to cultivate the Dao must abandon ornate adornments, wearing only coarse hemp robes (jinhe), dwelling in humble huts barely sufficient for shelter, and eschewing luxury. Unless due to illness or pilgrimage, one should devote oneself to spiritual practice and contemplating profound principles in quiet places. This forms the foundation of entering the Dao and the root of nurturing great Virtue (De).

The Dingzhi Jing (Scripture of Settling the Will) recounts a parable: Twelve youths once indulged daily in feasting and revelry while debating the difficulty of observing precepts. Yuan Shi Tianzun (the Celestial Worthy of Primordial Beginning, Daoism's supreme deity), during meditation, perceived their past lives as stingy masters who withheld scriptures, causing disciples' cultivation to waver—hence their current worldly rebirth. Manifesting as a mortal, the deity admonished them: "Precepts seem hard yet prove easy; license appears free yet binds everywhere." When puzzled, the incarnation explained: "The disciplined stand upright between heaven and earth, fearing neither power nor spirits, while transgressors cower before all, even punished by ghosts and gods." Hearing this, the twelve awakened to their karmic ties, vowed to uphold precepts, and ultimately attained immortality.

The Falun Jing (Scripture of the Dharma Wheel) preserves the admonition of Supreme Mysterious Unity Perfected Being (a high-ranking immortal) to Ge Xuan (renowned Three Kingdoms-era Daoist): "When I trained under my master, the rigors were excruciating as knives and awls. Yet I served reverently without complaint, realizing after attainment that such grace could never be repaid."

The Tai Zhen Ke (Code of Supreme Truth) declares that Daoist scripture study must root in the Daode Jing (Five Thousand Character Classic). Only those who expound its meaning, deliver beings, and benefit self and others qualify as Mahayana practitioners (advanced cultivators vowed to universal liberation). At creation's dawn, all sages and immortals prioritized propagating the Dao, collectively venerating the Supreme Great Dao (Daoism's ultimate truth) as their lifelong pursuit. Only through diligent practice may one earn the honorable title of "Daoist."

The Scripture of Luminous Authority states: Those who study the Dao must clearly distinguish between the orthodox and the heterodox, for false paths often disguise themselves as the true Way. Failure to discern rightly leads one into hardship and adversity, while clarity of judgment opens the path to smooth progress. This discernment is cultivated through studying various scriptures and verifying their truths through personal practice. Whether worldly methods or transcendent teachings, whether techniques involving action (youwei) or non-action (wuwei), all must be thoroughly investigated to grasp the profound mysteries of the Three Pure Ones (Sanqing: the highest Daoist deities—Jade Pure, Upper Pure, and Supreme Pure).

A Brief Account of Successive Patriarchs:

The teachings of the Dao have a long and profound lineage. The Yellow Emperor and Laozi established the doctrine of serenity and non-action (wuwei), which was further developed by Yin Xi, Zhuangzi, Liezi, and others. By the time of Yue Chengong and Master Gai, the latter instructed Cao Can in statecraft, demonstrating the practical efficacy of the Huang-Lao tradition in governance. Unfortunately, later generations became enamored with extravagance, causing the Great Dao to recede, while practices like immortality arts (xian shu) and sacrificial rituals flourished. From the Eastern Han to the early years of our dynasty, the Daoist master Pengqiuzi Jia Shanxiang compiled the Biographies of Eminent Daoists (Gaodao Zhuan), recording the deeds of over a hundred renowned adepts. Here, we have selected the most outstanding dozen, condensing their stories and appending them to the scripture as exemplars for practitioners.

Celestial Master Zhang (Founder of Daoism):

The Celestial Master (Tianshi), surnamed Zhang with the given name Daoling and courtesy name Fuhan, was known for his composed temperament and profound knowledge of the classics and history, as well as his mastery of astronomy. He aided those in distress without regard for kinship or distance, earning deep respect and a large following. When Emperor Zhang of Han summoned him to court, he declined and retreated with his disciple Wang Chang to Mount Heng, where he obtained the Ninefold Cyclical Elixir Scripture (Jiuzhuan Danshu) at Central Peak. After refining the elixir, he told Wang Chang, "I have yet to establish sufficient merit and dare not consume it rashly. First, I must eliminate harm and bring benefit to the nation and its people." Later, the Supreme Lord Lao (Laozi) descended and bestowed upon him the "Orthodox Unity Covenant Authority" (Zhengyi Mengwei) teachings, empowering him to subdue demons. He established the Twenty-Four Parishes (ershisi zhi), teaching people to repent their sins, pray for blessings, and avert calamities. By codifying liturgical rites (keyi), he guided the people of Shu toward goodness and away from evil. Ultimately, at Cloud Terrace Peak, the Supreme Lord Lao dispatched a celestial chariot to escort him in broad daylight to ascension.

Immortal Lord Ge (Renowned Daoist of the Three Kingdoms):

Immortal Lord Ge, surnamed Ge with the given name Xuan and courtesy name Xiaoxian, was widely read from youth, excelling particularly in the classics, histories, and philosophical texts, earning renown throughout the Jiangnan region. He delighted in playing the zither and reciting the Zhuangzi and Laozi, embodying a serene and unpretentious nature, indifferent to fame and wealth. Later, he secluded himself at Mount Chicheng to cultivate the Dao, then traveled to Mount Kuocang to continue his practice.

At renowned mountains like Luofu, Jinjing, Gezao, Yusi, and Tiantai, he cultivated himself by reciting Daoist scriptures, ultimately moving the Three Supreme Pure Ones (Sanqing) to descend and impart to him the precious texts of the Three Caverns (Dongzhen, Dongxuan, Dongshen). By age eighteen, his mastery of the Dao was complete, and he could manifest miraculous transformations. He compiled the essence of the Three Caverns scriptures into the "Repentance of the Nine Netherworlds" and wrote commentaries on dozens of classics, including the "Laozi." One day, he told his disciples, including Zheng Siyuan, "Sun Quan, the ruler of Wu, insists on keeping me here, preventing me from continuing my recitation of the cavern scriptures. I must first undergo liberation from the corpse (one of the Daoist methods of achieving immortality) before ascending to heaven." On the appointed day, he indeed transformed and passed away, his body remaining supple while the room filled with an extraordinary fragrance. Five days later, a sudden gale extinguished all lamps, and when the wind ceased, his corpse had vanished without a trace.

The Daoist priest Wang Zuan resided on Maji Mountain, where he often aided people through virtuous deeds and accumulated hidden merit (Yinde). During the chaotic final years of the Western Jin Dynasty, when war, famine, and plague ravaged the Central Plains, leaving countless dead with no one to help them, Wang Zuan was moved by compassion. In his meditation chamber, he burned memorials to heaven, weeping and lamenting for three days and nights. On the third night, the room suddenly brightened as if illuminated by daylight, followed by auspicious winds and clouds gathering overhead. Celestial music and rare fragrances filled the air, while immortal youths holding banners, jade maidens, and dragon-tiger guardians appeared in the courtyard. Suddenly, the sound of flutes and pipes came from the northwest, and within a radiant five-colored light, an immortal official announced, "The Supreme Lord of the Dao (Taishang Daojun) descends." A jeweled Dharma throne descended from the heavens, upon which the Lord of the Dao seated himself. Wang Zuan prostrated himself and approached. The Lord of the Dao said, "Your sincere compassion for the people, expressed through your memorials and heartfelt tears, has moved the celestial and earthly deities. The officials of the underworld reported your devotion, and thus I have come to meet you." He then expounded on the cyclical transformations of Yin-Yang and the principles of human-ghost reincarnation, explaining that the Six Heavens' Demon Kings often exploit human weakness to harm living beings, requiring the subduing power of divine incantations. He ordered an attendant to impart two scriptures—the "Scripture of Divine Transformations" and the "Scripture of Divine Incantations"—along with the ritual method of the "Three-Five Purification Fast," encouraging Wang Zuan to diligently practice them to attain immortality. Following these teachings, Wang Zuan implemented them in the Jiangnan region, successfully quelling the plague.

Celestial Master (Tianshi) Lu Xiujing, styled Yuande, had a deep passion for ancient classics and was well-versed in astronomy and astrology. Later, he lamented, "To refine the physical form and unite with the Great Dao (Da Dao), achieving longevity equal to heaven and earth, mere scholarship is insufficient." Thus, he devoted himself entirely to Daoist cultivation, neglecting food and sleep in his pursuit. Whenever he heard of extraordinary individuals, no matter how distant, he would seek them out. While residing in seclusion on Jing Mountain, seekers of the Dao from the Yangtze and Han River regions flocked to him. During the Liu-Song Dynasty (Southern Dynasties period)...

During the final years of Emperor Wen of the Liu Song dynasty in the Southern Dynasties, the imperial court summoned a recluse (Master Jianji) to serve, but he declined. By the reign of Emperor Ming of Song, the emperor sought to govern the people through the Daoist principles of clarity, stillness, and wuwei (non-action). After repeated ceremonial invitations, the master finally accepted the imperial decree and left his mountain retreat. At his departure, bears, tigers, apes, and birds of the mountain wailed in sorrow to see him off—a testament to how his De (Virtue/Power) could move all living beings. Upon arriving in the capital, he was lodged in a residence outside the palace, where both court officials and commoners revered him as their teacher. He distinguished orthodox teachings from heresies, examined truth and falsehood, and revitalized the decadent customs of the time. He once systematically organized the mixed scriptures of the Three Caverns (Dongzhen, Dongxuan, Dongshen—the Daoist Shangqing, Lingbao, and Three Sovereigns classics), correcting errors, and established rituals for fasting and purification that became models for later generations. His friendship with Tao Yuanming transcended worldly ties, reflecting his noble character.

In the first month of the fifth year of the Yuanhui era, he suddenly told his disciples, "Compelled by imperial decree, I have acted against my lifelong aspiration. Now I must return to my old mountain." The disciples were astonished. On the second day of the third month, he suddenly entered seated transformation (the Daoist term for passing away), his body exuding an extraordinary fragrance, his complexion as if still alive. Three days later, disciples on Mount Lu saw celestial carriages and ceremonial processions returning to his former dwelling, vanishing in an instant. The court posthumously honored him as "Master Jianji."

Another figure was Celestial Master (Tianshi) Kou Qianzhi, styled Fuzhen, who devoted himself to Daoist cultivation at eighteen, deeply moving Heaven. A transcendent named Cheng Gongxing disguised himself as a servant and lived in Kou’s household. One day, while Kou was miscalculating the Zhoubi Suanjing (an ancient astronomical treatise), Cheng Gongxing effortlessly corrected it. Later, Cheng said to him, "Since you aspire to study the Dao, would you join me in seclusion?" He then took Kou to Mount Hua, where they gathered herbs for sustenance, after which Kou no longer felt hunger. One day, before leaving, Cheng Gongxing told him someone would deliver medicine and instructed him to take it. Sure enough, a visitor brought medicine, but Kou, seeing it was filled with poisonous insects and foul substances, dared not consume it. Upon returning, Cheng sighed and said, "You are not yet ready to become a transcendent, but you may serve as a teacher to emperors." The next day, Cheng ascended in feathered transformation (passed into immortality).

Later, Kou Qianzhi secluded himself on Mount Song. On the first day of the fourth month in the second year of the Shenrui era of the Northern Wei dynasty, two figures suddenly arrived riding dragons and bearing banners, announcing the imminent descent of the Great Lord Lao (Laozi). Moments later, the Great Lord descended in a jade carriage drawn by nine dragons, accompanied by a host of transcendents. Kou prostrated in reverence, and the Great Lord commanded the transcendent Wang Fangping to present him, saying, "I have received a memorial from the Lord of the Assembly of Transcendents at the Central Peak, stating that since Zhang Daoling (founder of Daoism) attained immortality, practitioners have lacked enlightened teachers. Now..." (the subsequent text is lost).

At Mount Song (one of the Five Sacred Mountains, located in present-day Henan Province), there lived a Daoist named Kou Qianzhi whose cultivation perfectly harmonized with the natural Dao. Recognizing his attainment, I appointed him to the position of Celestial Master (Tianshi, a senior Daoist priest title) and bestowed upon him the new scripture and precepts titled "Cloud-Hidden Chant" (also known as "Hymn of Huaxia" and "Steps of Emptiness Chant"). You must diligently propagate these teachings to assist the state and rectify worldly affairs, thereby transforming the people. After accepting this mandate, Kou Qianzhi witnessed the five-colored auspicious clouds enveloping the ceremonial platform before it vanished, and from that moment his spiritual resolve and practice grew increasingly refined.

During the Shiguang era of the Northern Wei Dynasty, imperial officials escorted him to the palace. Minister Cui Hao became his disciple, and the emperor personally moved his seat to respectfully inquire about Daoist methods. A special altar complex was constructed for his residence, attracting followers from across the land who came to revere him. When Kou Qianzhi performed blessings for the emperor at Mount Song, his sincere devotion moved heaven, and the Most High Lord Lao secretly conferred upon the emperor the sacred title "True Lord of Great Peace." That very year, the era name was changed to "First Year of True Lord of Great Peace."

In the ninth year of this era, during the first month, Kou Qianzhi told his disciples: "I dreamed that Cheng Gongxing (an immortal) summoned me to the celestial palace at Mount Song." By the fifth month, when he achieved feathered ascension, azure vapor streamed from his mouth, rising halfway to the sky before dissipating as his body gradually diminished. Those with insight recognized this as liberation from the corpse (shijie, a Daoist method of transcendence). He passed at eighty-four. Later, witnesses saw him atop Mount Song, his entire body radiating silvery light like sunlight, confirming his immortal attainment.

Wang Daoyi

The Daoist Wang Daoyi lived during the Northern Wei period. A widely read scholar proficient in esoteric prognostication, he journeyed with six or seven disciples to the former residence of Master Yin at Mount Zhongnan (a sacred Daoist site). There, alongside Daoist Yin Lingjian and forty others, he revitalized Daoism, earning reverence from both court and commoners. During years of poor harvests when temple provisions ran short, Wang miraculously funded large-scale renovations employing hundreds of craftsmen without ever lacking resources—a feat attributed to his mystical powers. Under his direction, all towers and halls were rebuilt, and disciples collected over ten thousand volumes of authentic scriptures through independent effort. His transcendent nature later manifested when immortals gathered in his chamber, as secretly observed by disciples. During the Yongping era, at his ascension, rare fragrances and white clouds filled his room for an entire day before dispersing. A fellow villager returning home witnessed Wang Daoyi riding a white deer into celestial flight.

Zhengyi Master

Sima Chengzhen, styled Ziwei, studied body-refinement techniques under Master Pan Shizheng, mastering all aspects of Daoist practice. Recognizing his extraordinary potential, his teacher transmitted the complete Zhengyi methods (a major Daoist lineage) inherited from Tao Hongjing. After leaving his master to wander sacred mountains, he reached Mount Tiantai where he erected a lofty platform named "Pinnacle of Mysteries."

Soon after Empress Wu Zetian summoned Sima Chengzhen (a renowned Daoist priest of the Tang Dynasty), he departed. At that time, he was celebrated as one of the "Ten Friends of the Immortal Sect" alongside Chen Zi'ang, Lu Zangyong, Song Zhiwen, Wang Shi, Bi Gou, Li Bai, Meng Haoran, Wang Wei, and He Zhizhang. Later, Emperor Ruizong of Tang summoned him again, dispatching his elder brother Cheng Yi to deliver the imperial decree with strict orders for his attendance. Upon entering the palace, the emperor received him in the inner chambers to inquire about Daoist arts. Sima Chengzhen replied, "Cultivating the Dao requires progressively diminishing desires until one attains the state of Wuwei (non-action). Even sensory perceptions should be relinquished as much as possible—how much more so should one avoid delving into heterodox paths that only increase mental agitation?" When the emperor asked, "This may suffice for self-cultivation, but how should one govern a state?" he responded, "Governing a state is like cultivating oneself. Maintain a heart of serene detachment, harmonize your Qi (vital energy), follow the natural order without selfish intent, and the world will attain peace." Emperor Ruizong sighed in admiration, "These words could have come from Guangchengzi (the immortal sage of the Yellow Emperor's era) himself!" He then permitted Sima to return to the mountains, bestowing upon him a precious qin zither and a celestial cape embroidered with cloud patterns, while ordering all officials to compose farewell poems.

During Emperor Xuanzong's reign, an imperial edict commissioned the construction of a Daoist temple on Mount Wangwu for Sima's residence. At that time, a female Daoist named Jiao Jingzhen crossed the sea to seek a master at Penglai. On a mountain, she encountered an ascetic who told her, "Sima Chengzhen of Mount Tiantai, whose name is recorded in the immortal registers, dwells at Mount Chicheng—he is a true master." Jingzhen returned to become his disciple, and before long attained the Dao and ascended as an immortal. Later, she manifested to Xue Jichang, saying, "Master Sima's cultivation surpasses even that of Tao Hongjing (the eminent Southern Dynasties Daoist) and merits the title of Donghua Shangqing Zhenren (Supreme Pure Perfected Being of Eastern Florescence)." One day, Sima suddenly announced to his disciples, "From the eastern peak of Mount Yuxiao, I beheld Penglai where hosts of immortals descended, commanding me to assume the position of Donghua Qingtong Jun (Azure Lad of Eastern Florescence). I must depart immediately." With these words, he achieved feathered ascent. The court posthumously honored him as Grand Master for Glorious Happiness with Silver Seal and Blue Ribbon, conferring the posthumous title "Zhengyi Xiansheng (Orthodox Unity Master)," with the emperor personally composing his epitaph. His surviving works include Secret Essentials of Cultivating Perfection, Charts of Celestial and Earthly Palaces, Treatise on Sitting in Oblivion, and Records of Ascension to Perfection.

The Daoist priest Li Hanguang devoted himself to Daoism at thirteen, maintaining reverent composure even in dark rooms as if before his sovereign. Excelling in seal and clerical scripts, he surpassed his father's calligraphy—upon realizing this, his father never wielded the brush again. When his master Sima Chengzhen met him, he exclaimed, "You are truly an immortal guest from the Jade Pure realm!" and admonished him: "Embrace emptiness and stillness to accumulate De (Virtue), making your Dao inexhaustible; dwell in deep mountains without revealing traces, making your De profound." He then transmitted all his Daoist texts to Li, charging him first to aid the world and save others. Li Hanguang internalized these teachings, forgetting personal gain while constantly resolving others' difficulties. Whenever presiding over Zhaijiao (purification rituals), he maintained pristine inner clarity.

This passage records the biographical accounts of three renowned Daoist masters from the Tang Dynasty.

Wu Yun (courtesy name Zhenjie) initially failed the imperial examinations before retreating to cultivate the Dao at Yidi Mountain. When Emperor Xuanzong summoned him to the capital, he requested formal ordination as a Daoist priest and studied under Master Pan Shizheng. A skilled writer, he presented the emperor with his three-chapter work "Outline of the Mysterious." When consulted on statecraft, he recommended studying the Daode Jing (Classic of the Way and Virtue); when questioned about alchemical immortality practices, he maintained these were pursuits for mountain recluses, not suitable for emperors. His subtle admonitions earned him imperial favor though provoked jealousy among Buddhist monks. Later requesting to return to Songshan Mountain, the emperor built him a monastery. His works include "Discourse on the Mysterious Outline" and "On the Attainability of Immortality," along with over 450 poems later compiled by Quan Deyu. Posthumously honored as "Master Zongyuan."

Another unnamed master responded to imperial inquiries by declaring the Daode Jing "the sovereign's teacher," citing Emperor Wen of Han's benevolent governance that brought longevity to the people. Regarding alchemy (neidan/waidan), he cautioned that chasing immortality reflected selfish desire—as futile as grasping wind. The impressed emperor established Ziyang Abbey for him. At eighty-seven, he predicted his departure to Maoshan, where he subsequently achieved transcendence amid auspicious clouds and spirit fungi, becoming venerated as a Maoshan immortal official.

Liu Zhigu (courtesy name Xianxuan), descended from Prince Jing of Zhongshan, came from an official lineage (specific details incomplete in source text).

This passage records the life stories of two eminent Daoist masters.

The first was a Daoist surnamed Wu (or possibly Wu), whose birth was preceded by an extraordinary dream experienced by his mother. Naturally intelligent and indifferent to fame and wealth, he devoted himself to spiritual cultivation and took monastic vows at Taiqing Temple. He mastered Daoist scriptures such as the Three Caverns Scriptures and Registers (Sandong Jinglu) and the Precious Chapters of the Eight Lords (Bagong Baozhang), attaining deep expertise in alchemy and longevity practices. Emperor Ruizong of Tang once summoned him to discuss the Dao and greatly admired his cultivation. Later, he retreated to the mountains as a hermit, but during Emperor Xuanzong’s reign, he was again summoned to help the people by dispelling disasters and epidemics. He healed many through observing their complexion, pulse diagnosis, and the transmission of vital Qi (qi). When the emperor offered him rewards, he declined, requesting instead that his family residence be converted into a Daoist temple (Great Qianqiu Temple), for which the emperor personally inscribed the plaque. Later, it was renamed Tianchang Temple for the imperial birthday celebration. A mysterious visitor taught him the art of alchemy (huangbai shu, or "yellow and white techniques"), and though the temple’s construction required vast resources, none of it was achieved through ordinary human effort. Later, he traveled to Funiu Mountain as promised and practiced in an ancient temple for ten years. During this time, miraculous signs appeared: his chamber emitted light and sprouted lingzhi mushrooms, and when struck, the walls produced sounds like jade and gold. He dreamed of a divine being who instructed him to seek golden fish beneath a dripping spring in the back mountain—riding them would allow him to ascend to heaven. Indeed, he found the fish and rode them to celestial transcendence. The ritual he created, the Ninefold Nether Lantern Golden Register and White Slips (Jiuyou Deng Jinlu Baijian), is still practiced today and is highly efficacious for the salvation of the deceased. He also authored the Song of Guidance on the Mysterious Pivot of Sun and Moon (Riyue Xuanshu Zhimige), which has been passed down through the ages. During the Xuanhe era of the Song Dynasty, his temple was renamed Xianyin Temple, located in the northern city of Chengdu.

The second master was Fu Xianzong, a native of Chang’an whose father once served as magistrate of Ziyang County. From youth, he was drawn to Daoist teachings and lived as a hermit on Ziyang Mountain. A divine being informed him that Yu’an Mountain was ideal for cultivation, so he built Qianling Temple and resided there. Twelve years later, several mountain spirits appeared in his dreams, stating that the location was inauspicious and suggesting relocation to Pinggang Mountain west of the prefecture. Following their advice, he moved and established an altar for practice, with even spirits and deities coming to protect him. During Emperor Xuanzong’s reign, when Daoism was highly esteemed, his deeds gained widespread acclaim.

The terms Three Caverns Scriptures and Registers (Sandong Jinglu) and Precious Chapters of the Eight Lords (Bagong Baozhang) refer to important Daoist scriptures; huangbai shu denotes alchemical techniques; the Ninefold Nether Lantern (Jiuyou Deng) is a ritual for redeeming the souls of the deceased; and one cycle (yi ji) means twelve years. These accounts reflect typical Tang Dynasty Daoist practices—cultivation, aiding the world, and achieving transcendence.

This scripture records the deeds of two eminent Daoist masters.

The first part recounts how a Daoist priest subdued water monsters at Juba Ford in Lizhou. At that time, two large fish were harming the local people. The priest inscribed two stone slabs with talismanic writings (fulu) and cast them into the water. Soon after, two massive fish washed ashore, their bellies bearing crimson characters reading "Red Carp." The regional governor reported this to the imperial court, and the emperor ordered the construction of a shrine by the river in the priest’s honor. He was also invited to preside over a purification ritual (zhaijiao) at the Shangqing Palace. During the ceremony, the priest summoned the Green Lad of the East (a Daoist immortal), and suddenly, celestial soldiers and generals filled the eastern side of the altar—a truly awe-inspiring sight. When the emperor asked him about the secrets of his cultivation, the priest replied that he simply adhered to the principles of benefiting the people and maintaining a tranquil, simple practice, keeping his mind clear and undisturbed by external distractions. The emperor held him in high esteem. Later, when the priest requested to return to the mountains, the court renovated his temple and bestowed upon it the name "Yingzhen" (Responding to Truth).

The second part recounts the life of the Daoist priest Lüqiu Fangyuan. By the age of sixteen, he had mastered the Confucian classics and histories, and at twenty-nine, he entered the Daoist path, becoming a disciple of You Yuanze. You Yuanze taught him the true meaning of Daoist "non-action" (wuwei): the body originally arises from non-action, and cultivation means returning to this source. True non-action is not clinging to either "nothingness" or "existence" but transcending the duality of both. This principle aligns with the essence of Chan (Zen) Buddhism and the Confucian ideal of "tranquil stillness." Later, Lüqiu Fangyuan studied Daoist methods under Liu Chujing and Ye Zangzi, admiring the character of Ge Hong (Zhichuan) and Tao Hongjing (Zhenbai), and his reputation grew. The King of Wuyue, Qian Liu, revered his noble integrity and built him a residence in the Great Purification Cave (Dadi Dong). Emperor Zhaozong of Tang repeatedly summoned him to court, but he declined each time, eventually being honored with the title "Master of Sublime Being and Primordial Unity, the Mysterious and Identical Sage" (Miaoyou Dashi Yuan Tong Xiansheng). He had over two hundred disciples, but only a dozen or so truly inherited his teachings.

Both masters embody the Daoist ideal of benefiting the world while maintaining transcendent detachment.

The Story of Celestial Master Du (Du Guangting):

This Daoist scholar, whose courtesy name was Binsheng, was originally a renowned Confucian scholar. After failing the imperial examinations despite submitting a ten-thousand-word essay, he entered the Daoist path and became a disciple of Master Ying. He systematically compiled and revised the Daoist liturgical traditions that had been gradually lost since the time of Han dynasty Celestial Master Zhang Daoling and Southern Dynasties' Lu Xiujing, establishing ritual standards that Daoist priests still follow today. Emperor Xizong of Tang summoned him to the Linde Hall as an imperial scholar, where contemporaries praised him as "unparalleled in literary talent, profound in learning, and the foremost figure in revitalizing Daoism." Later, he accompanied Emperor Xizong to Shu (Sichuan), settling in Chengdu. Wang Jian, emperor of Former Shu, appointed him as tutor to the imperial princes. He once told his student Xu Guangpu about his youthful study method at the Imperial Academy - dividing each month into five cycles: first day studying classics, second day reading philosophical and historical texts, third day practicing composition, fourth day memorizing allusions, and fifth day cultivating mental stillness. Maintaining this routine for five or six years made him thoroughly versed in the classics.

Celestial Master Du once encountered the immortal Chen Tifu in Chengdu and received divine medicine, afterwards practicing long-term cultivation at Zhuxian Temple. In his later years, he told disciples of dreaming that the Jade Emperor appointed him as presiding deity of Mount Min and Mount Emei. While constructing a Daoist temple at Mount Qingcheng, upon its completion he donned ceremonial robes, bade farewell to disciples, and passed away in seated meditation. During burial, people found his coffin remarkably light - when opened, only a single shoe remained. His hundreds of volumes of works including "Charts of Primordial Chaos" and "Ode to Assisting the Sage" earned him the posthumous title "Vast Completion Master."

The Story of Su Chengyin:

This Daoist priest resided at Longxing Temple in Zhenyang, mastering Lao-Zhuang philosophy and excelling in longevity practices. When Emperor Taizu of Song visited Zhenyang in 969 (2nd year of Kaibao era), he summoned the eighty-year-old yet youthful-looking Su and inquired about his health preservation secrets. Su Chengyin replied: "This humble priest's methods merely involve concentrated spirit and quiet cultivation. But for emperors, the approach differs - as Laozi says 'When I practice Wuwei (non-action), the people transform themselves.' This is the true Way of Emperors."

Zhang Wumeng, styled Lingyin, was renowned in his hometown for his filial piety. Naturally inclined toward tranquility, he mastered the Book of Changes (Zhouyi). Upon reaching adulthood, he relinquished his family inheritance to his younger brother and retreated to Mount Hua, where he befriended renowned Song dynasty hermits Zhong Fang and Liu Haichan. He became a disciple of Chen Tuan (Master Xiyi), through whom he received authentic Daoist transmission. Later, he traveled to Chicheng Peak of Mount Tiantai, building a thatched hut where he secluded himself for over a decade. Through dedicated cultivation, he refined his inner attainment and composed over a hundred poems documenting his insights, collectively titled Chapters on Returning to the Origin (Huanyuan Pian).

When the high official Xia Song (Duke of Ying) encountered him in the mountains, he brought these poems to Prime Minister Wang Qinruo. Emperor Zhenzong of Song, upon hearing of this, summoned Zhang to inquire about the Dao of longevity. Zhang replied: "I am but a man of the wilds who recites the Laozi and Zhouyi daily—nothing more." The emperor commanded him to expound on the Zhouyi, whereupon Zhang deliberately chose the "Qian Hexagram" (Modesty), explaining: "In times of flourishing, one must preserve humility." The emperor was deeply impressed and offered him the position of Editorial Assistant, which Zhang declined.

Later summoned again to discuss his Huanyuan Pian, Zhang refused all banquets and gifts of gold, silver, and silk sent by imperial envoys. When awarded the honorary title "Gentleman Recluse" (Chushi Xiansheng), he again declined. Emperor Zhenzong then composed a farewell poem praising his profound grasp of the Dao of Primordial Chaos (Hunyuan) and transcendent detachment. The next day Zhang departed the capital for his mountain retreat. Though the court ordered Taizhou Prefecture to provide him stipends, he never accepted them.

Maintaining his noble integrity throughout life, Zhang passed away in Jinling at age ninety-nine. Legends claim that three days after his death, three chi (about one meter) of white qi emanated from his crown. His disciple Chen Jingyuan (Master Bixu) inherited his authentic transmission, becoming a key transmitter of Lao-Zhuang philosophy.

Another cultivator, Liu Congshan, styled Shunfu, showed early affinity for Daoist teachings. He trained at Jianlong Abbey (a prominent Northern Song Daoist temple) and became an ordained priest after examinations. During the Tiansheng reign (1023-1032), he was appointed by imperial decree as abbot of Jingling Palace (an imperial Daoist temple), where he served the empress dowager...

This passage records the life of Song Dynasty Daoist priest Ge Congshan (Daoist name "Quansu"). Initially studying under Zhu Ziying (Daoist name "Master Guanmiao") at Yuqing Zhaoying Temple, Ge gained recognition for innovatively incorporating incantations from the Three Caverns (Dongzhen/Dongxuan/Dongshen) scriptures into memorial food offerings during Emperor Zhenzong's death anniversary. This ritual innovation earned him the honorific name "Quansu" (Complete Simplicity), and his "incantation-food" ceremony later became standard in temple worship practices.

During Emperor Renzong's reign, when Yanning Temple was completed, Ge composed the most exceptional inscription for the sacred statues, which was engraved on gold and jade tablets. When the emperor fell gravely ill, Ge was summoned to perform the Daoist memorial petition (zhangzou) ceremony. After the ritual, the emperor briefly regained consciousness and recounted seeing "General Ge of Zhongyuan" — a divine messenger responsible for delivering petitions beneath the "Gates of the Three Heavens" — exactly as Ge had previously described. Following his recovery, the emperor wished to confer a higher Daoist title, but Ge modestly declined.

During Emperor Yingzong's reign, Chancellor Han Qi again recommended bestowing an honorific title, which Ge still refused. On the 28th day of the seventh month in 1070, after ritual purification, Ge gathered his disciples and foretold his imminent ascension "with the wind as his feathers." True to his words, he peacefully departed as a breeze arose. Later, travelers from Shu (Sichuan) reported seeing him riding a white horse in Chengdu, confirming he had achieved immortality through "corpse liberation" (shijie), a Daoist method of transcendence. During his lifetime, he compiled liturgical texts (zhaijiao keyi) and ceremonial protocols for celestial petitions, leaving behind poetry and writings that endure.

The cultivation of Daoist practice requires diligent effort and sincere devotion. Light incense to make offerings to the Supreme Dao (Taishang), allowing the pure Qi (vital energy) to mingle with the curling smoke. Only by beseeching the Dao's merciful forgiveness can one's ancestors for seven generations be liberated from the sufferings of the underworld.

When the Northern Dipper (Xuanji) rotates and the water clock marks the hour, Daoist priests reverently present memorials to the celestial officials, sincerely opening the ritual altar. With utmost devotion, they pray for divine response, concentrating their Shen (spirit) to welcome the descent of true immortals—as if witnessing the host of transcendents descending from the ninefold heavens.

True wisdom arises from upholding precepts, for precepts form the foundation of Daoist cultivation. Through them, the Three Treasures (Dao, Jing/scriptures, and Master) flourish and are venerated by the lofty Perfected. Like boarding an unsinkable dharma vessel, one may instantly cross the sea of suffering. Whenever precepts are expounded, all celestial deities come to pay homage.

The Dao takes Wu (non-being) as its essence, yet all phenomena can become fields for cultivating blessings. There is no fixed method for accumulating merit—it depends entirely on one's original vow. Approach all beings with a mind as open as a valley, practicing with undivided focus. Just as rain falls equally upon high mountains and deep ravines, and the ocean accommodates all rivers by humbly remaining low, so too must one relinquish dragon-scale attachments to preserve wisdom across kalpas. Uphold precepts without interruption, forging virtuous connections across lifetimes until diligent practice ultimately reveals the Dao's true meaning.

During the Master-Invocation ceremony, all participants must maintain reverence. Ancient liturgy required paying respects only to the Three Masters (Scripture Master, Register Master, and Ordination Master), while contemporary practice has expanded this to Five Masters. In truth, the Three Masters refer to Perfected Yu Luoqiao, Perfected Zhen Dingguang, and Perfected Guang Miaoyin—the three patriarchs who transmitted scriptures to Ge Xian Gong of Tiantai Mountain. Although the Three Pure Ones (Jade Pure, Upper Pure, and Grand Pure) may also be called Three Masters, they are already enshrined at the main altar and should not be included among the Five Masters. The Mysterious Central Great Master (the highest Daoist ritual master) should take precedence, followed by the Three Masters, then the Supervisor of Purifications.

When performing Zhaijiao (purification rituals), first solemnly invite the Mysterious Central Great Master to descend upon the altar, followed by the Three Masters of scripture, registers, and ordination to grace the ritual space.

This passage describes the ritual setting and essential cultivation methods of Daoist Zhaijiao (purification rituals). The content can be divided into three main sections:

First, it outlines the Zhaijiao ceremony procedure: The ritual master respectfully invites the Overseer of Rituals to descend upon the altar, followed by a farewell ceremony upon completion. All participants must maintain sincere devotion while taking refuge in the Three Treasures of Dao (the Way), Jing (scriptures), and Shi (masters). Chants like the "Huaxia Zan" (Hymns of Magnificent China) are recited during the ceremony.

Next are the essential cultivation methods: Practitioners should regard the pursuit of Daoist teachings as their life's purpose, treasuring scriptures as precious jewels. By upholding precepts to discipline the sensory desires of eyes, ears, nose, tongue, body, and mind, one maintains a state of serene detachment. This preserves righteous Qi (vital energy), commands respect even from celestial demons, and brings blessings across lifetimes.

Finally, there are ten Buxu Ci (Daoist ritual hymns) praising the Supreme Dao Ancestor and celestial realms. These describe how practitioners, through scripture recitation and visualization practices, can achieve the state of "refining substance to enter immortal truth," transcending the sufferings of the Three Realms. The hymns contain Neidan (internal alchemy) terminology like "Dantian" (energy center), "Yuyi" and "Jielin" (esoteric terms for solar-lunar cultivation), all referring to the refinement of Jing (essence), Qi, and Shen (spirit). Those who steadfastly follow the true path may not only ascend in broad daylight themselves but also elevate seven generations of ancestors to celestial rebirth.

These elements demonstrate the Daoist system of communicating with deities through ritual ceremonies, coupled with cultivation methods like precept observance, scripture recitation, and internal refinement for achieving longevity and immortality.

This scripture depicts the Daoist practitioner's journey toward immortality through fasting, breath regulation, and other cultivation methods, ultimately attaining the Dao and roaming celestial realms.

The practitioner harmonizes Qi (Xu Tai He Qi) and absorbs the essence of heaven and earth (inhaling the essence of flowing rosy clouds), entering a state of embryonic respiration (a profound breathing technique) that clears all bodily meridians (calming the hundred passes). Gradually, they reach a state of serene Wuwei (non-action). When the Niwan Palace (a vital point at the crown of the head) becomes luminous, they refine the immortal golden body, commanding reverence even from demon kings.

These achievements begin with disciplined fasting and cultivation, accumulating De (virtue/power) over time until they ascend to the celestial realm (soaring through the Great Void), traveling alongside high-ranking immortals. The perfected beings ride dragon-drawn chariots (steering the reins across the ten directions), wandering the boundless cosmos and resting in the mysterious paradise (the Profound Scenery of A). With a glance, they behold the wonders of the celestial realm—the towering Terrace of Kalpas, the purple clouds entwined like nets—roaming freely in the capital of Lord Lao (Laojun), seated with fellow immortals upon lotus thrones.

The scripture emphasizes that only through long-term cultivation (accumulated learning) can one become a Zhenren (True Person), attaining harmony of Qi and blood (flourishing vitality and balance), achieving longevity beyond decay. It then describes the splendor of the celestial realm: the Great Unity (Taiyi) deity holding scriptures, radiant golden relics, dragons arriving in welcome, and the Celestial Venerable descending on cloud-borne chariots. Immortal blossoms fall like snow, divine beasts sing in unison, spiritual breezes stir rare flowers and herbs, their fragrance overwhelming the senses.

The final passage portrays an immortal gathering: nine-dragon chariots traverse the eight directions, immortals recite the Dongjing (Cavern Scriptures), Lord Lao chants pure hymns, fragrant petals scatter on the wind, and divine music transforms into violet mists. Within the Lingbao Paradise (Lingbao Garden), all suffering dissolves—this realm becomes the bridge to the Great Dao (the Great Dharma Bridge). The Palace of the Celestial Sovereign (Di Yi) shines with boundless radiance, while the Supreme Venerable (Xu Huang) plays the cloud-toned Yun'ao instrument. Immortals chant scriptures in unison, high-ranking perfected beings offer reverent praise, and eternal life is attained.

The "Ten Poems of Pacing the Void" are hymns used in Daoist Zhaijiao (purification rituals), depicting celestial realms and cultivation scenes. The first poem describes how the Taiji (Supreme Ultimate) divides into heaven and earth, and how humans can cultivate the Dao to become immortals. The second portrays the majestic forms of the Three Pure Ones (Sanqing, the highest deities in Daoism). The third depicts immortals soaring with fluttering robes. The fourth illustrates pacing the constellations (a ritual Daoist movement) to traverse celestial realms. The fifth describes immortals refining the Neidan (internal alchemy) day and night. The sixth recalls divine miracles descending during Emperor Zhenzong's reign in the Song Dynasty. The seventh explains how sincere cultivation can dispel calamities and invoke blessings. The eighth portrays the scene of a celestial Dharma assembly. The ninth employs Daoist esoteric methods to suppress demons. The tenth expresses wishes for bountiful harvests across the land. Each poem concludes with "How shall utmost sincerity pray?" conveying devout aspirations.

"The Music of Jade Purity" depicts the wondrous scenery of the Jade Purity Heaven (the highest of the Three Pure Realms): celestial palaces suspended among clouds, encompassing all phenomena, bathed in radiant light—hinting at the profound principle of the Dao following nature's spontaneity.

This scripture depicts the wondrous scenery of the Daoist celestial realms and the vision of attaining immortality through cultivation. The first section describes heavenly music: the ten directions brim with vibrant vitality, the joy of hearing immortal scriptures is beyond words, nine-colored divine dragons pull eight-scene celestial chariots, and five-hued auspicious clouds encircle the jade gates of grotto-heavens. Daoist priests communicate with the heavens through vermilion petitions (formal documents to celestial deities), while jade maidens (celestial nymphs) deliver these missives to the Heavenly Venerables.

The second section portrays the joyous scenes of the Shangqing (Highest Clarity) Heaven: magnificent immortal forests flourish in the Purple Clarity Sky, with vermilion fruits and emerald bamboo branches growing in lush profusion. Immortals attain eternal life simply by chewing celestial blossoms, gazing down upon the sun and moon's cycles in the mortal world. The Primordial Lord (a high-ranking female immortal) governs eight types of celestial Qi, dwelling in the Jade City adorned with brocade capes and flying skirts. Holding the Heavenly Emperor's talismanic decrees, she manages the registers of immortals, helping sentient beings transcend worldly afflictions. In the Palace of Nine Suns, four perfected beings host celestial banquets on Mount Broad Rosy Clouds, drinking immortal wine amidst the music of bells, drums, and zithers, while spring's warmth permeates the Azure Canopy Heaven.

The third section describes the Taiqing (Grand Clarity) Paradise: the Great Primordial Lord oversees the registers of immortals, with divine light illuminating mushroom fields. Those who perfect their virtue may ascend to the immortal records, anticipating standing shoulder-to-shoulder with Master Hongya (an ancient immortal). The Posterior Sage Lord of the Golden Palace radiates with cinnabar-cloud brilliance—were it not for the Supreme Dao Ancestor's transmission, how could jade texts of immortality exist in the mortal realm? When incense burns at the fifth watch (3-5 AM), celestial maidens can detect its fragrance from afar; as the aroma merges with immortal Qi, officials descend on colored clouds.

The final "White Crane Verses" use the crane as a metaphor for spiritual cultivation: born under the Purple Tenuity Star (a revered Daoist constellation), the crane practices in grotto abodes. When will the immortals arrive? The crane stands ready to soar with the clouds. Returning after millennia, it finds mountains and rivers unchanged while human affairs have transformed—echoing the legend of Ding Lingwei (an immortal said to have returned as a crane). The crane descends from the Nine Heavens, its cry piercing auspicious clouds, urging cultivation against time's flow. The Great One Perfected Being (a high-ranking immortal) possesses ice-and-snow purity, treading the void without trace, soon departing for Penglai Paradise. Naturally long-lived, the crane serves the Void Sovereign (a Daoist deity) in celestial realms, descending once every thousand years beneath flowery banners before returning to heaven. Soaring through the Jade Capital (celestial metropolis), it traverses the Three Realms demonstrating the path of immortality—practitioners reaching this realm may ride cranes to cloudy courts. Finally, the red-crowned white crane dwells eternally in the Azure Canopy, roaming freely in the Three Pure Realms (Daoism's highest paradise), utterly distinct from worldly dust.

Through resplendent celestial imagery and symbolic crane motifs, these verses express Daoism's pursuit of longevity and transcendence, vividly presenting its cosmology and immortal attainment ideals.

The "White Crane Verses" depict the crane as an auspicious avian symbol. The first poem describes how the white crane arrives at sacred precincts during the Eight Scenes (Bajing, Daoist celestial realms) purification period, bearing blessings descended from the Nine Heavens (Jiuqing, highest celestial realm), circling above blessed courtyards where immortals dwell. The second verse portrays the crane as a spiritually transformed (taihua) divine bird, its snow-white plumage contrasting with its crimson crown - reminding viewers not to mistake it for an ordinary homebound crane, but rather recognize it as an omen heralding peace and prosperity.

The "Hall Exit Eulogy" emphasizes fasting's importance: cultivation begins with purification rituals, through diligent practice one may ascend to the Golden Portal (celestial court). By establishing the Great Dharma Bridge (universal path of salvation), all beings receive deliverance, repaying karmic debts across lifetimes. When the cultivator's heart transcends worldly attachments, not only does one ascend to immortal realms, but seven generations of ancestors attain liberation.

"Threefold Refuge Praise in Scripture Ritual" outlines Daoist initiation:

Devotees first pay homage to the Ten Directions' Dao Treasure (ultimate truth), praying all beings may turn toward the Way; next to the Ten Directions' Scripture Treasure (canonical texts), wishing all may comprehend and recite scriptures; finally to the Ten Directions' Master Treasure (patriarchs), that all may traverse the Dharma Bridge without hindrance. Practitioners hold bamboo tablets, sit peacefully, and chant praises according to ritual.

"Destiny Praise" laments how most dismiss karmic connections, viewing death as a lamp's extinction. The Great Sage (enlightened being), understanding Daoist truths, pities the ignorant, grieving for sentient suffering.

"Scripture Opening Praise" offers pre-reading homage to the Heavenly Worthy of Primordial Void; "Scripture Closing Praise" extols the Dao's profundity with "measureless mystery upon mystery"; "Seat Release Praise" gives thanks for sacred enlightenment that plants virtuous seeds.

"Seven Perfected Praise" extols realized adepts' states:

The Supreme Mysterious Void School (highest teachings) propagates scriptures, attaining immortality between breaths. Through countless kalpas, the majestic Supreme Truth's (Taizhen) merit remains eternally serene - neither born nor extinguished. Riding emptiness through sun-and-moon illuminated realms, they enjoy boundless bliss. Immortal study requires severing worldly ties, maintaining resolve firm as metal and stone to achieve ascension. Through six perfections (giving, precepts, etc.), they transcend triple-world bondage. With pure fasting and breath cultivation, they roam freely in golden palaces and jade capitals (celestial abodes), naturally perfecting seven treasures (Daoist jewels), each seated on lotus thrones partaking immortal fruits.

This scripture primarily elucidates the path and essential methods for attaining immortality through Daoist cultivation, containing hymns that praise multiple key aspects of practice.

Cultivating the Dao requires devout faith (Danxin) and revering one's master as dearly as one's own parents. Through absorbing the essences of the sun and moon (yijing, "drawing on radiances"), practitioners purify body and mind, advancing diligently without respite. It emphasizes the grand vow of universal salvation—if others have not attained liberation, the cultivator does not seek solitary perfection. Retribution for good and evil turns like a wheel, with yin-level misdeeds bringing profound karmic consequences.

The path of cultivation is arduous, requiring daily accumulation of virtue and merit (jiantian, "cultivating fields of blessing"), akin to planting trees that grow into forests or piling earth that forms mountains. The true Dao of supreme non-action (Taishang wuwei dao) is actually concealed within the practitioner's original heart. The mentioned "Chapter of Wisdom" is an esoteric scripture transmitted by Lord Lao (Taishang Laojun), recording methods to transcend suffering and achieve immortality. Those who attain the Dao become spiritually radiant, standing apart like lotuses blossoming in deep abysses.

Each person's circumstances stem from merits accumulated in past lives (sushi gong), highlighting the importance of timely virtuous deeds. Good and evil inevitably bear fruit—this principle is profound and unfathomable. True sages uphold the Dao's authentic teachings, reaching the state where self and objects are both forgotten (jianwang), which embodies supreme wisdom (dazhihui).

The latter section depicts celestial realms: jeweled canopies and jade chariots drawn by nine dragons, with immortal youths holding the Scripture of Golden Radiance and the Empty Cavern (Jinhua kongdong jing). Those who attain the Dao soar through the Great Purity (Taiqing) realm, transcending the Purple Empyrean Heaven, upholding the Dao's cosmic principles (fagang), and roaming freely in mysterious dimensions. For them, ten thousand years pass like yesterday, a millennium seems but a morning. Incense smoke swirls naturally, numinous banners flutter with the wind, and all distracting thoughts dissolve instantly.

The final hymns particularly note: Immortal cultivation emphasizes timely practice, requiring strict adherence to precepts and taming deluded thoughts (zhiqingxin, "restraining the emotional mind"), while maintaining a serene and balanced disposition (xuyi zhengqi, "empty harmony and upright qi"). Without faith in the Dao's true teachings, hermitage in mountain forests is futile. During rituals of burning petitions (fenzhang), sincere repentance can erase records of offenses in the Netherworld's registry (Beifu) while inscribing names in the Immortal Registry (Nanchang), ensuring present-life peace and assisting the deceased's transcendence.

This scripture consists of hymns used in Daoist Zhaijiao (purification rituals), containing praises for different ceremonial stages.

The first section describes communication with deities through scripture recitation: When devoutly chanting the "Sheng Shen Zhang" (Life Spirit Chapter), the first recitation penetrates the nine celestial realms, while the second harmonizes heaven and earth. Nine repetitions complete the meritorious deed, drawing admiration even from the Great Sages for this mystical resonance. Scattering flowers while bowing to the void ensures divine protection, with blessings naturally expanding as celestial beings rejoice and devotees pay reverent homage.

The Incantation Burning Hymn addresses life's misfortunes and the Dao's compassionate mercy. Through Keyi (liturgical) precepts, beings are delivered and sins repented. Wrongdoings recorded in the underworld or celestial misdeeds must be confessed to deities for absolution. Sincerely honoring the Three Treasures (Dao, Scriptures, and Masters), one burns petitions to the Jade Emperor seeking longevity.

The Salvation Slip Hymn presents Daoist cosmology: During the inception of the Red Brilliance kalpa, Yuanshi Tianzun (Celestial Worthy of Primordial Beginning) transmitted ten celestial scriptures to deliver beings. The Yellow Register Zhaijiao (ritual for deceased salvation) severs suffering's roots, with the Five Directional Elder Deities guarding during sacred chapter recitations.

The Talisman Precept Hymn emphasizes devotion to Yuanshi Tianzun and upholding mystical commandments. Golden Texts (esoteric writings) awaken myriad spirits, while numinous talismans deliver souls, ultimately enabling ascension to behold the Jade Emperor.

The Slip Burning Hymn proclaims the Tianzun's compassionate relief of suffering, with Golden Register White Slips (ritual documents) containing profound mysteries. The Fengdu underworld obeys sacred teachings—through rituals, karmic obstacles dissolve, liberating souls from the Nine Nether Hells to ascend heavenward.

The Mountain Slip Hymn depicts ceremonies at Purple Mansion's immortal peaks: Jade Maidens chant celestial melodies as Golden Boys disperse incense smoke. Documents reach both the Ninefold Underworld and Three Heavens, beseeching immortal attainment.

The Water Slip Hymn advocates observing Tianzun's precepts and the Supreme Scriptures through devoted practice. Submitting documents to Water Palaces (aquatic spirit abodes) ensures merits ascend to the celestial court.

Finally, the Three Torments and Five Sufferings Hymn describes all beings trapped in samsara—enduring the Three Torments (fire, blood, and blade hells) and Five Sufferings. Only through cultivation can one transcend these cycles.

This scripture depicts the magnificent scene of the "Scattering Flowers Music" during a Daoist Zhaijiao ritual, showcasing the solemn beauty of the celestial realm.

The opening describes how the great Dao permeates the ten directions, with radiant lanterns expressing devout devotion. The light of the celestial realms shines universally, illuminating even the Nine Earths (the underworld), while practitioners themselves glow with inner radiance, their five viscera emitting luminous hues. Blazing brilliance illuminates the Taixu (cosmic void), and contemplations ascend directly to Mount Yujing (the immortal abode of the Celestial Worthy of Primordial Beginning).

The "Scattering Flowers" section repeatedly features the antiphonal chant "scatter the floral grove," portraying the grand assembly paying homage to true saints at Mount Yujing. Ten immortals chant in unison the "Pacing the Void" verses (a form of Daoist ritual music), making offerings before the most sacred deities. Ethereal music echoes under moonlight, while celestial melodies resound through clouds in three-step rhythms.

Rich imagery then depicts the immortal realm: The Celestial Worthy transmits teachings and bestows talismans (Daoist Fulu), while Daoist lords open altars to instruct all beings. Within the Xiaoyou Grotto-Heaven (a celestial paradise) grow divine lingzhi mushrooms, and Mount Yujing bears peaches of immortality. Phoenixes appear amid five-colored clouds as crimson smoke rises from incense burners. Three jade maidens hold flowering branches while youthful attendants bear golden censers. Five-hued auspicious clouds blanket the earth as celestial qi from the Nine Heavens encircles the incense altar.

At the Nine Dragon Tower, true saints assemble, listening to immortal music by the Eight Immortals' Terrace. Immortals from the Three Isles (Penglai, Fangzhang, and Yingzhou) pay homage to the celestial palace, while fairies from the Nine Heavens descend upon jade terraces. As immortals walk, five-colored clouds rise beneath their feet, their garments weighing merely six zhu (emphasizing their ethereal lightness). The Three Isles' immortals take their seats as simurghs and cranes from the Ten Continents soar skyward.

Finally, Lord Lao (Laozi) scatters flowers to express his aspirations, with bells and drums summoning the immortal host. Ten thousand lotus lanterns illuminate the moonlit night as celestial blossoms swirl in fragrant mist. Guided by crimson ceremonial banners, heavenly flowers fill the sky yet never soil immortal robes. The sacred blossoms that bloom only once every three millennia now open during the Golden Register assembly to welcome the assembled immortals. Jade steps rotate amidst a thousand blooming flowers, with divine fruits glowing resplendently. Golden calyxes and jade-green petals ride celestial winds across the ninefold heavens. Variegated blossoms drift beside seats—this eternally youthful paradise remains beyond mortal reach. Pure Daoist companions chant celestial airs while myriad flowers dance in offering to the Celestial Worthy. Precious trees flourish in divine gardens, their rare branches growing near the Purple Tenuity Enclosure (abode of the Celestial Emperor), where no mundane butterflies may gather—only accompanying the flight of rainbow phoenixes. Incense tables await immortal chariots as lamp altars honor the deities. Though sincere devotion cannot be fully manifested, they scatter brocade-like blossoms toward the clouds.

Note: The "Scattering Flowers Music" accompanies the flower-scattering ritual in Daoist Zhaijiao ceremonies, where real or paper flowers are cast to symbolize offerings to immortals and purification of the ritual space. The recurring phrase "scatter the floral grove" represents the antiphonal response during the flower scattering.

The layered hues of jade and emerald gradually unfold, while interwoven crimson and gold reveal subtle variations in depth—this natural artistry far surpasses human craftsmanship. Incense smoke curls upward from the censer; the fragrance of Wuwei (non-action) and virtue shares the same origin yet permeates the heart more profoundly than ordinary scents.

The scattering flowers hymn depicts celestial realms: the heavenly domain enjoys eternal spring, where immortal blossoms bloom beyond seasonal constraints. Auspicious mists envelop the jade pond altar, their fragrance growing ever richer. A thousand gates of jade towers swing open as a hundred rare incenses burn in golden censers, their aroma encircling the sacred throne while devotees await the descent of immortals. Celestial flowers drift endlessly through the air—originally nurtured in the Jade Emperor's palace, they descend only upon pure Daoist sanctuaries, never scattered by mundane winds.

The hymn for offering incense and memorials states: Vast emptiness embraces all phenomena, yet the supreme Dao has neither form nor appearance. When heart and spirit harmonize with mysterious Qi (vital energy), sincere devotion connects with divine beings. In an instant, one traverses the eight directions, glimpsing myriad deities descending. Scattered celestial flowers express pure intent, while the Golden Elixir offering demonstrates utmost sincerity. Simurgh birds circle jeweled canopies, phoenixes alight upon feathered banners. Towering immortal palaces wreathe in cloud, their celestial gates piercing the firmament. Jade phoenixes soar beyond the nine heavens, golden dragons swim through the Great Purity realm. Sweet dew nourishes the mortal world, blessings reaching even the nether regions.

The altar-closing hymn declares: Though the Great Dao seems formless, it responds to sincere devotion. Reverence invites heavenly blessings, while profanity summons demonic obstacles. Auspicious or ominous signs follow destiny's flow, fortune and misfortune arising from karmic causes. The Dao values not gold nor jewels, but the perfection of sincere intent. Pigments and colors manifest devotion, earnest expressions convey true feeling. Thus one naturally communes with sages, welcoming divine presence. Burning incense conveys petitions, prostration seeks blessings. The Celestial Worthy (Tianzun) dwells in eternal stillness—turning one's heart reveals profound mysteries.

The precept-returning hymn proclaims: The Celestial Worthy's great compassion expounds precepts to deliver beings. Divine majesty blesses both Yin and Yang realms, karmic response reaching true spirits. All celestial immortals come to pay homage, while demonic hordes retreat of their own accord. Liberating souls from the Eight Sufferings (Buddhist term for birth, aging, sickness, death, etc.), protecting the living with peace and health. As the Zhaijiao (purification ritual) merits near completion, we reverently escort the deities home. Sacred chants echo like resounding clouds, flying incense mingles with censer smoke. Jade phoenixes ride cinnabar chariots, golden dragons steer jade carriages. The departed attain ultimate bliss, the living enjoy national prosperity.

The farewell hymn to the master says: The Zhaijiao ritual concludes with gratitude for boundless grace. Bowing in return to the Great Dao, we take leave of the Supreme Master of Mysterious Center. Though scriptures contain profound mysteries, practice relies entirely on the master's guidance. All who resolve to cultivate virtue should honor enlightened teachers. Wholehearted devotion ensures success, negligence inevitably brings regret. With diligent practice, one may ascend to immortality between dawn and dusk.

In Daoist purification rituals (Zhaijiao), there are three essential guiding masters: the Scripture-Transmitting Master, the Ordination-Conferring Master, and the Ritual-Supervising Master. Fasting forms the foundation of Dao cultivation, while ceremonial worship constitutes standard practice—how could one enter the realm of immortals without sincere devotion? Only those with innate immortal disposition may open the gates to the Purple Mansion's celestial palaces, where jade maidens ascending cloud terraces behold towers of gold and silver. Thus one must reverence the Three Masters, bowing in gratitude to the supreme Celestial Worthy of Void Emptiness (one of Daoism's highest deities).

After completing the ritual, practitioners prostrate with gratitude before bidding farewell to the Grand Ritual-Supervising Master. The distant Jade Capital Mountain (abode of the Celestial Worthy of Primordial Beginning) pierces the clouds, where perfected immortals tread empty space as the long night is illuminated by the Dao's radiance. With wholehearted practice, divine beings will naturally descend. Following the ritual's completion, one bows again to the Orthodox Ritual Master.

The immortal's cloud chariot tarries not; the crane-drawn carriage must eventually depart. Should future petitions arise, they shall be respectfully invited again. Dedicating the ritual's merits, we pray for the emperor's boundless longevity—all virtuous deeds ultimately accomplish the supreme Dao. Devotees reverently see them off with ceremonial gestures.

In the farewell hymns, celestial beings ride golden lotuses held by golden boys while jade maidens scatter divine blossoms, returning directly to heavenly treasure terraces. Each line concludes with the refrain "scattering floral woods." Another hymn, the "Inconceivable Praise," depicts the wondrous assembly in the Azure Heaven: when primordial pearls first manifest their subtle radiance, the Celestial Worthy of Primordial Beginning transmits supreme Dao teachings within them, attended by countless saints—each verse ending with "inconceivable."

The "Invocation of Heavenly Truth Texts" from the Nine Heavens Life-Giving Ritual extols the Celestial Worthy's governance over myriad deities, with three lights shining upon auspicious clouds. Through celestial calculations and recording in jade books (esoteric Daoist scriptures), practitioners report their merits to the Five Directional Thearchs. With sun and moon as witnesses and myriad deities overseeing, they seek universal salvation and immortal attainment. May celestial luminaries grant protection as the Three Officials (Heavenly, Earthly, and Water Officials), Nine Bureaus, and Five Sacred Mountains bestow grace, erasing karmic obstacles. All petitions made through ritual practice are heard by the Celestial Worthy, enabling practitioners to shine with the three luminaries, cycling endlessly through purple dawn paradises until final ascension.

The "Refinement and Salvation True Texts" record the joint decrees of the Celestial Worthy and the Jade Emperor proclaimed throughout the ten directions, containing mysterious verses spanning thirty-two heavenly realms. Five directional truths coalesce Dao-Qi while eight assemblies radiate universal light. Today brings widespread amnesty as myriad virtues manifest, predestining practitioners' immortal registers.

This scripture primarily contains Daoist incantations and sacred texts used in zhaijiao (purification rituals) for the salvation of departed souls, disaster relief, and blessings. Here is the modern interpretation:

The first section consists of two salvation incantations. The first describes how through zhaijiao rituals (Daoist ceremonial practices), departed souls can escape the underworld and ascend to serve the Supreme Venerable Sovereign (the highest deity in Daoism) in the realm of the Three Pure Ones (Sanqing). This pacifies disputes at burial sites and brings prosperity to living descendants. Ten thousand spirits witness and protect, sweeping away calamities and safeguarding family members, with wishes fulfilled as swiftly as a golden steed in flight.

The second incantation praises the supreme and perfect Dao that governs the celestial cycles of the Thirty-Two Heavens (cosmological layers in Daoist cosmology). Through the talismanic decrees of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the highest Daoist deity), the Three Realms of heaven, earth, and water are notified, and mountain-river deities become aware of the ritual. The ceremony redeems departed souls, with the Three Officials and Nine Bureaus (Daoist institutions overseeing human karma) eradicating karmic roots. This liberates souls eternally from the Three Paths and Five Sufferings (hellish torments), blesses descendants across generations, records the deceased's name in immortal registers, and allows their spirit to cultivate naturally in blessed lands, attaining longevity.

Following are five directional disaster-dispelling texts corresponding to the Five Phases (Wuxing):

The Blue Emperor's text of the East is guarded by Jupiter, regulates the liver, and harnesses stellar powers from constellations like Jiao and Kang to eliminate misfortunes.

The Red Emperor's text of the South is guarded by Mars, regulates the heart, and through constellations like Jing and Gui, maintains celestial harmony.

The White Emperor's text of the West is guarded by Venus, regulates the lungs, with constellations like Kui and Lou governing bodily orifices.

The Black Emperor's text of the North is guarded by the Big Dipper, regulates the kidneys, with constellations like Dou and Niu responsible for dispelling malign influences.

The Yellow Emperor's central text is guarded by Saturn, regulates the spleen, and employs the Big Dipper's power to sever evil impurities.

The concluding invocation beseeches the Celestial Worthy of Primordial Beginning to radiate divine light, ensuring the proper movement of the Three Luminaries (sun, moon, stars), resolving cosmological disharmonies in the Five Phases and Three Systems, and restoring the Five Dipper Star Lords (deities overseeing destiny registers) to their rightful positions. These sacred texts emphasize harmonizing cosmic energies through talismanic incantations to achieve disaster relief and salvation.

This passage describes the invocatory prayers used in Daoist Zhaijiao (purification rituals), which consist of several key components:

The first section involves supplications to the Seven Star Lords (divine beings governing the Big Dipper in Daoist belief). The Daoist priest, referring to himself as a disciple, expresses concern about impending misfortune and seeks to communicate with the celestial realm by burning red Fulu (talismans and registers). During the ritual, priests loosen their hair as a gesture of repentance, sincerely beseeching the deities to oversee the restoration of cosmic harmony, avert disasters, and ensure the smooth operation of heaven and earth. The rising smoke from the burnt talismans carries petitions to the celestial court, imploring divine protection to fill the Three Passes (upper, middle, and lower Dantian) with pure Qi, eliminate calamities from the Nine Netherworlds (hell realms), balance Yin-Yang energies, and safeguard family members.

The "Talismanic Blessing" section addresses the highest deities like the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun). Golden Register talismans can liberate departed souls, while White Slip precious talismans and the Scripture of the Nine Perfected Immortals have the power to absolve sins. Petitioners seek pardon from the Savior from Suffering (Jiuku Zhenren), longevity blessings from the Life-Inspecting Youths (divine beings governing lifespan), and guidance from the Guardian Deities of Precepts toward auspicious realms—transcending the Five Sufferings (birth, aging, sickness, death, and other hardships) to ultimately ascend to the immortal realms riding clouds and cranes.

The "Dragon Prayer" ritual focuses on liberating deceased souls. Through the decrees of the Celestial Worthy of Primordial Beginning, messages are delivered to the Nine Springs underworld, allowing wronged spirits to communicate via fish-dragon messengers (underworld emissaries). After undergoing refinement rituals (Lian Du), these souls are freed from hell and escorted heavenward by divine guides (Shengong).

The concluding sections feature the "Twelve Contemplations" and "Twelve Vows" liturgical texts. The Twelve Contemplations include aspirations for: celestial-terrestrial harmony, flourishing of the Dao, orderly Yin-Yang cycles, radiant sun and moon, national stability, imperial longevity, public welfare, abundant harvests, emergence of sages, absence of calamities, frequent auspicious signs, and universal peace. The Twelve Vows further express wishes for: cosmic order, veneration of Dao and De, proper functioning of the Five Phases (Metal, Wood, Water, Fire, Earth), ancestral veneration, enlightened rulership, unification under heaven, thriving of all beings, agricultural abundance, ruler-minister harmony, virtuous customs, alignment with the Dao, and perpetual national prosperity. Additional four-character vows pray for celestial clarity, sage longevity, widespread teachings, heavenly blessings, and terrestrial auspices.

This scripture primarily documents the "Twelve Vows" system in Daoist rituals, presenting three distinct vow formats for different ceremonial occasions.

The first section presents the classical Twelve Great Vows, universally used in ancient times. These encompass: perpetual auspicious vapors surrounding ritual spaces, harmonious weather throughout the four seasons, flourishing growth for all living things, familial harmony and filial piety, abundant talents serving the nation, cessation of judgment in the underworld (Fengdu), and practitioners attaining immortality. These comprehensive vows manifest Daoism's grand compassionate vow to save all beings.

The text then introduces three specialized vow formats designed by Master Chao Guan (a renowned Song Dynasty Daoist priest) for specific ritual contexts:

The first format contains Twelve Vows for State Blessings: praying for purity in the heavens without defilement, elimination of demonic forces from the earth, favorable winds and timely rains, radiant sun and moon, peace across all directions, tranquility for common people, divine protection from deities, and perfect completion of virtuous merits.

The second presents Twelve Vows for Soul Salvation: wishing freedom from untimely deaths for the living, extending grace to the underworld's nine springs, resolving karmic grievances, elevating departed souls, ceasing underworld litigation, severing chains of misfortune, having the Nine Dragons transmit salvation edicts, enabling souls to cultivate into immortals, halting underworld judgments, uplifting seven generations of ancestors, and receiving deliverance at the Vermilion Palace (Zhu Ling Gong, the Daoist realm of salvation).

The third offers Twelve Vows for Disaster Relief: beseeching family health, parental longevity, transformation of evil energies into righteousness, absence of wicked thoughts, unobstructed pathways, household peace, career success, thriving livestock, recovery from illness, financial prosperity, avoidance of calamities, and perpetual auspiciousness.

The concluding section contains offering hymns, instructing devotees that during worship they should: concentrate on visualizing the Celestial Venerable (the supreme Daoist deity), perform reverent prostrations, and make incense offerings. May the fragrant smoke permeate the ten directions, ascending to the celestial palaces in the highest heaven (Daluo Tian) to make offerings to the Primordial Celestial Venerable. The phrases "azure towers and crimson towers" depict immortal palaces, while the "Seven Treasures Purple Tenuity Palace" denotes the Celestial Venerable's divine abode.

This scripture primarily records Daoist incantations and ritual procedures for exorcism and warding off malevolent forces, divided into several key sections:

The text first describes the majestic powers of the supreme Daoist deity "Imperial Supreme Venerable" (Huang Taishang) and various immortal beings. Practitioners establish connection with these divine forces through devout incense offerings. The mentioned "Eight Mighty True Script" (Bawei Zhenwen) serves as a crucial talismanic charm in Daoism, mainly employed in tomb pacification and household protection rituals.

The scripture meticulously documents exorcism incantations for the five directions (east, south, west, north, center). The eastern incantation summons the power of the Nine Heavens, using "vermilion script jade characters" (chishu yuzi) - sacred Daoist writing - to subdue demons from Fengdu Ghost City (the Daoist underworld). The southern chant subdues hundreds of evil spirits; the western invocation gathers primordial Qi (vital energy) to return to the Imperial Lord. The northern formula activates thunder forces, employing "flowing bells" (liuling) - ritual instruments - to terrify northern demons. The central incantation commands the Northern Emperor (Beidi), ruler of the underworld, to seal the ghost gate and eradicate ominous entities.

These incantations emphasize the potency of sacred writings like "vermilion script jade characters" and the "Eight Mighty True Script." Reciting these divine texts summons celestial soldiers and generals to capture various evil spirits. The term "Northern Feng" refers to Fengdu Ghost City, while the "Three Officials" (Sanguan) denote the Heaven Official, Earth Official, and Water Official - three deities overseeing human morality.

The entire passage demonstrates Daoist cultivation methods that employ sacred language and ritual power to exorcise evil and maintain orthodox practice, reflecting Daoism's belief in the mystical power of words and texts.

The third section of the third volume of the Daoist Essential Compendium was compiled by Lü Taigu, a Daoist priest of the Helin lineage. This section primarily contains hymns and chanted scriptures, including the "Five Directions Protective Spirit Incantations." Although these incantations originally did not belong to the hymn category, many were transmitted orally and prone to errors, so they were specially recorded here to ensure practitioners learn them correctly from an early age and benefit from them throughout their lives.

These incantations are all used to subdue evil spirits, hence each begins with the character "I" (我). Some mistakenly alter this to "your servant" (臣), which is incorrect. When reciting the incantations, one must first perform the "Lighting the Incense Burner" ritual (发炉), visualize the divine spirits, and only then petition the heavens. These procedures are based on records from the Golden Register Liturgy (金箓仪) and other Daoist canonical texts.

The general meaning of the Eastern Incantation is: The Great Star Deity of the Ninefold Azure Heavens shines its radiance upon the East, illuminating the Ninefold Celestial Gates. It turns the candlelight of the sun to sweep away filth and evil. The Enlightened Youth (开明童子), a Daoist guardian deity, protects my hall, subdues demons, and reports to the Heavenly Sovereign. I uphold the true Dao, holding the Red Text Jade Script (赤书玉文), empowered by the Nine Heavens' talismanic decree (九天符命), commanding divine dragons to deliver its message, bringing peace to the world and aiding my ascension to immortality.

The Southern Incantation conveys: The Three Qi of the Southern Cinnabar Heavens flow and revolve, their starlight shining like torches upon the sun. Above, the Crimson Essence Enlightened Youth leads fiery troops to guard the Three Palaces. Slaying evil spirits and subduing demon kings—these are the duties of the Northern Emperor (北极紫微大帝). Winds and flames surge from all directions, the flowing chimes (流铃) weave their radiance—who dares disobey? As the true Dao prevails, I receive celestial merit, blessed to endure as long as heaven and earth, for countless eons without end.

The Western Incantation states: The White Gold Star of the Sevenfold Pure Heavens circulates its essence, its golden light illuminating the celestial gates and the dark underworld. Within resides the Pure Sovereign, known as the Divine Emperor, who safeguards the spirit's peace and protects my form. Severing the roots of wickedness, the Kingly Way shines bright and upright. Palaces stand in solemn order, the Three Lights (sun, moon, stars) blaze in unison. Merging with the Dao naturally, I soar to the Purple Court of immortals. The Lingbao talismanic decrees (灵宝符命) shower universal grace, their virtuous power blessing all, ensuring heaven and earth remain eternally tranquil.

(Note: The original text of the Northern Incantation is incomplete and thus untranslated. These incantations are primarily used in Daoist rituals to exorcise demons, protect practitioners, and sanctify sacred spaces. Each direction corresponds to specific deities and powers. Through recitation, visualization, and ritual, practitioners can purify the ceremonial area and safeguard themselves.)

This passage describes the sacred vision of the Black Emperor of the North (one of the Five Elders of the Five Directions in Daoism): five-colored clouds of Qi (vital energy) swirl around him, with stars shining brilliantly in the celestial realm of Taiwei. The revered Black Spirit deity wears a dark feathered robe (here referring to an immortal garment woven from black feathers—some versions mistakenly record it as "flying immortal feathered robe"). He guards the Five Heavenly Gates, overseeing spirits and demons while capturing malevolent forces. Those who dare transgress are immediately destroyed by the "Huo Luo Slash" (a Daoist ritual implement). The Jade Talisman (another ritual object) manifests divine power, its awe-inspiring presence radiating in all directions, sealing off evil paths while opening wide the righteous way. Practitioners who cultivate here emit radiant light, merging with the three luminaries of the sun, moon, and stars (some versions erroneously state "three palaces shining through"), ultimately ascending on clouds to achieve immortal flight.

The central passage depicts the majestic authority of the Yellow Emperor (Celestial Ruler of the Center): the light of Saturn (the stabilizing star) illuminates the Nine Heavens, protected by twelve Illuminating Child Guardians (Dharma-protecting deities). Primordial Qi transforms into crimson mist (the original text's "flaming essence" should be corrected to "ascending flames"), illuminating both the ritual altar and the practitioner's body, driving away all evil and causing ten thousand ghosts to flee. The Divine Incantation of the Central Mountain (a secret Daoist mantra) descends with divine might, supported by the Five Directional Deities, aiding one's ascension to immortality.

The Five Refinements for Reviving the Corpse Treasure Chapters is a scripture for the Five Directions refinement ritual, detailing the celestial phenomena of each realm:

The Eastern Treasure Chapter portrays the wondrous azure realm: Nine Yang (ultimate yang energy) spirals while the Three Luminaries (sun, moon, stars) emanate primordial essence. Spirit talismans emerge amidst jade-green clouds, and immortal blossoms bloom among sapphire forests. This realm connects the Jade Pure Sacred Realm (highest of the Three Pure Heavens) with Penglai, the Isle of Immortals—where true Qi flows unimpeded and divine winds caress all things.

The Southern Treasure Chapter reveals the crimson-bright world: divine destiny unfolds amid great kalpas, with scarlet mists flowing like dragon patterns. The Eight Mighty Generals move swift as lightning, while nine-headed phoenixes banish evil. Those who cultivate in the Cinnabar Imperial Palace (celestial palace of the South) ultimately ascend to the immortal realm of the Celestial Venerable of Primordial Beginning (highest Daoist deity). Here, eternal flames blaze, and spiritual light perpetuates the dawn.

The Western Treasure Chapter depicts the pristine white immortal domain: the Ancient Sovereign of the West condenses golden essence as starlight manifests awe. Demonic hordes from the Six Heavens (sixfold realm of desire) are utterly vanquished, while ten thousand treasures gleam anew. Pure, crystalline Qi lingers around palace towers, icy radiance reflecting white brilliance. Unfurling jade slips inscribed with "hollow script" (Daoist celestial seal script), their splendor soars straight to the highest heavens.

The Northern Treasure Chapter describes the mysterious celestial realm: Five Qi (Five Phase energies) harmonize with profound mysteries as all heavens merge into the Great Void. Black-feathered divine banners flutter while jade maidens scatter azure blossoms. Purple Registers (Daoist celestial documents) seal heavenly treasures, and arcane scriptures command reverence even from the Celestial Emperor.

This scripture passage describes several key rituals in Daoist liturgical practice, including summoning deities, liberating departed souls, and purification through ritual bathing.

The opening mentions the "Central Supreme Sovereign's Primordial Yang Qi of Brahma Treasure," referring to the supreme primordial Qi (vital energy) in Daoist belief that gives birth to all things. The text depicts this Qi as possessing sacred qualities - radiating golden light, penetrating heaven and earth, and governing the Three Realms.

Regarding ritual preparations, it specifies that all ceremonies outside the altar space fundamentally serve the purpose of soul liberation. Considering the grieving state of the patrons commissioning the rituals, joyful music would be inappropriate, so existing hymns and newly composed verses are used to maintain solemnity.

Several essential ritual sequences follow:

First is the "Opening Verse" by Zhao Mingju, depicting the twilight hour when Yin and Yang alternate, as the ritual master prepares the ceremonial space. It mentions relying on the "Zhengao" (authentic Daoist scriptures) to sanctify the ritual area.

Next come three summoning verses:

The first invites various deities to descend to the altar, describing celestial beings arriving from the Purple Clear Heaven (one of Daoism's highest realms) in dragon-drawn chariots, forming cloud-borne ranks to receive instructions.

The second specifically summons departed souls, portraying the underworld's bitter cold and the suffering spirits who require the "Nuqing Heavenly Edict" (Daoist liberation document) and spirit banners to guide them forth.

The third expresses the Great Dao's compassion, vowing to ferry all beings adrift in the sea of suffering to liberation.

Finally, the "Purification Bath Verse" describes the ritual cleansing of departed souls. The master first recites the Eight Heaven Brahma Incantations (Daoist purification spells) while visualizing the pure Qi of the Thirty-Two Heavens infusing the bathwater. The verse emphasizes how beings, burdened by mental defilements, drift in suffering like flotsam - requiring this sacred ablution to remove karmic obstructions before appearing purified before the divine. The phrase "golden dragon bearing the Evening Star" symbolizes using a golden dragon to convey the purifying power of Venus (the Evening Star).

These rituals exemplify Daoist cultivation methods that employ sacred scriptures, visualization techniques, and solemn ceremonial procedures to liberate souls and purify consciousness.

This scripture describes Daoist rituals for guiding departed souls: the purification bath ceremony and the crossing of the Dharma Bridge. It first details preparations for the soul's ritual cleansing: the Jade Maiden of Waters (a Daoist goddess) distributes incense from the celestial throne. Through three fumigations and three ritual baths, the soul prepares its appearance, then treads upon beams of light and rides the void to pay homage to the Supreme (referring to Laozi or the highest deity).

The newly added invocation for the purification ritual states: The departed soul has received the warm imperial decree, leaving behind the frigid underworld. Hastening forth with talisman-bearing officials, it answers the summons by following the ethereal soul-summoning banner. Before approaching the divine presence, it must first purify itself through ritual bathing, cultivate virtue (De), and arrange its attire. Shielded by divine incantations, it washes with orchid-scented water while four-directional deities stand guard and the energies of the nine heavens envelop it.

Next comes the "Dharma Bridge Gatha" (verse for crossing the ritual bridge): Offering incense to the boundless sacred realm, may we ride the radiance of the Seven Jeweled Terrace to illuminate the turbid world of five defilements, eternally delivering both humans and celestial beings. May all ascend the Dharma Bridge together to realize the state of Wuwei (non-action), practicing diligently without cease.

The "Dharma Bridge Text" further explains: With sincere devotion, the ritual assembly surrenders to the Ten Directions' Sacred Sovereigns of Emptiness and the Five Numinous Guide Youths, imploring compassionate salvation. For sentient beings drown in the sea of desire, unable to free themselves, while the shore of the Dao (Way) remains distant and difficult to reach. Trapped in this defiled world, their greed, anger, and delusion form turbulent waves. Countless perish chasing external attachments, while few turn back to reach the shore. The Supreme Lord Lao, pitying all beings, established this wondrous Dharma Bridge—commanding the Ten Polar Celestial Worthies as its pillars and the Five Numinous Youths as its ferrymen—to guide the lost toward liberation. Crossing thirty million leagues of weak waters and traversing fifty billion layers of celestial winds, one may reach the realm of carefree wandering in but a glance. The key lies in turning inward to contemplate the heart's origin while invoking spiritual power, never straying from the true path even for a single step, and bowing nine times before the Celestial Worthy of Primordial Beginning. We pray all sages grant unseen protection, that every suffering soul may ascend this Dharma Bridge.

The ritual concludes by guiding souls onto the bridge, invoking the "Great Savior of the Dharma Bridge Celestial Worthy," and reciting the descent verse.

This scripture describes the Daoist ritual for delivering deceased souls from purgatory. It focuses on repentance for the "Three Karmas" through taking refuge in the "Three Treasures" (the Treasure of Dao, the Treasure of Scriptures, and the Treasure of Masters).

The text begins with a metaphor: the Daoist teachings are like a bridge across the sea of suffering. The Most High Lord Lao (Laojun, the supreme deity in Daoism), in his boundless compassion, provides this sanctuary for lost souls amidst the turbulent ocean of karma. The deceased must relinquish attachments to cross this bridge to the immortal realms.

It then details the ritual procedure: when the soul arrives at the ceremonial space, priests will impart precepts and employ talismans (fulu). However, the deceased's accumulated sins must first be cleansed before true understanding of the Dao can be attained. All karmic obstacles originate from the mind—only through Daoist cultivation can the heart be purified, enabling the soul to abandon illusions and return to its original nature.

The scripture elaborates on repenting the "Three Karmas" through the "Three Treasures":

1. Taking refuge in the "Treasure of Dao" (represented by Celestial Worthy of Primordial Beginning/Yuanshi Tianzun) cleanses sins of bodily karma—actions like indulgence in pleasures and arrogant behavior committed during life;

2. Taking refuge in the "Treasure of Scriptures" (represented by Celestial Worthy of Numinous Treasure/Lingbao Tianzun) purifies sins of mental karma—negative emotions like anger, attachment, and jealousy;

3. Taking refuge in the "Treasure of Masters" (represented by the Most High Lord Lao) absolves sins of verbal karma—harmful speech like slander and harsh words.

The text emphasizes that only sincere refuge in these Three Treasures can cleanse the soul's karmic burdens, liberate it from the cycle of rebirth, and lead it to a state of pure transcendence. The entire ritual requires all participants to pray devoutly together, invoking the sacred power of the Three Treasures to deliver the departed soul.

Before the Most Compassionate Celestial Worthy, I sincerely repent for the sins committed through speech. May all transgressions—those thoughtless criticisms and slander of Daoist scriptures, acts that harmed living beings, and wrongs done to others—be fully confessed here. I pray for the dissolution of these karmic burdens, vowing henceforth to cease idle gossip and devote myself solely to propagating authentic Daoist teachings.

We take refuge with utmost reverence in the Three Treasures of Daoism (the supreme objects of veneration: the Dao, the Scriptures, and the Master-Teachers). Through this profound karmic opportunity for repentance, we pray the departed may ascend to celestial realms. May jeweled canopies and floral terraces descend from the clouds, with immortal officials bearing crimson talismans (fulu) and azure banners welcoming them through the skies. May the deceased listen to transcendent scriptures beneath the divine Qilin trees and hear sacred chants by the Moonlit Jeweled Ponds. All accumulated sins from this life shall hereby be eradicated, sparing them from falling into the Three Wretched Realms of hell, hungry ghosts, or beasts. May they ride dragons and cranes in boundless freedom across the ten directions of heaven, awaken to the Dao's truth, and roam unimpeded through the sacred realms of the Three Pure Ones (Sanqing: Jade Clarity, Upper Clarity, and Supreme Clarity). Let these blessings extend to living kin, enabling both present and future lives to draw near the supreme Dao.

May the Most Sacred and True Ones witness our sincere devotion, and universally deliver all beings to the shore of enlightenment—such merit is truly inconceivable.

Another repentance verse:

We prostrate and take refuge in the Supreme Dao, paying homage to the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) in the Great Canopy Heaven. In the ancient kalpa when chaos first parted, You established the Dao's primordial source. We implore You to bestow pure teachings to liberate this departed soul, guiding them to rebirth in the realm of immortals.

We prostrate and take refuge in the Sacred Scriptures, whose radiant texts illuminate the eight directions. Like phoenix-seal characters (fengzhuan) cast from molten gold or dragon-inscribed chapters carved on jade, may Your golden voice expound wondrous dharma to deliver this soul.

We prostrate and take refuge in the Mysterious Gate's Masters, the most venerable among practitioners of the Three Vehicles (sancheng: greater, middle, and lesser paths). Since the era before heaven, Your compassionate salvation has endured through kalpas to guide lost beings. Grant immeasurable skillful means to liberate this soul.

We repent for the sins committed through the six roots—eyes, ears, nose, tongue, body, and mind: chasing decadent music that drowns true harmony (ear-sins), pursuing gaudy sights that obscure pure vision (eye-sins); indulging in perfumed adornments (nose-sins) and chariot pleasures (body-sins); gluttony depleting vital Qi (tongue-sins), and volatile emotions diminishing blessings (mind-sins). These six desires chain beings to samsara's bitter sea, yet the Three Treasures' gate of salvation remains ever open. Today we lay bare all transgressions, praying every sinful root be utterly severed.

Further, we repent for the three poisons—greed, anger, and delusion—and evils like sexual misconduct, theft, and killing; for slandering scriptures and breaking master-disciple vows. These deluded thoughts of body and mind...

This scripture describes the Daoist ritual for delivering deceased souls. The text begins by explaining how people often accumulate karmic obstacles across three lifetimes (past, present, and future) through indulgence in sensory pleasures. Practitioners must now sincerely repent, seeking to eradicate sins committed through body, speech, and mind (the three karmic portals), as well as afflictions arising from the six senses (eyes, ears, nose, tongue, body, and consciousness).

The subsequent section offers blessings for the deceased: may their karmic obstructions melt like frost under sunlight, maintaining purity in this life and the next. May departed souls escape eternal darkness and reach the celestial realms. The Northern Fengdu (Daoist underworld) shall erase their records of transgressions, while the Southern Immortal Court inscribes their names in the register of longevity. Through communal scripture recitation, the deceased will no longer hear the torments of hell, ascending instead to heavenly bliss.

During the ritual, the Daoist priest (Fashi) imparts the Nine Precepts (fundamental Daoist ethical codes) to guide the deceased's spiritual orientation. The ritual master (Zhaizhu) prepares ceremonial offerings with utmost devotion, sometimes performing incantations and food offerings at this stage.

The final phase involves sending off the soul: after completing the ritual, the deceased rides beams of wisdom-light to behold the Celestial Worthy (Tianzun, highest Daoist deities), carrying talismanic decrees (Fuming) to ascend the immortal realms. The soul crosses the vermilion Bridge of Ascension toward the Scarlet Palace (Zhulingfu, Daoist paradise), completing the deliverance. Participants chant hymns extolling the ritual's merits, and the departed carries these accumulated virtues to pay homage to the Three Pure Ones (Sanqing: Jade Pure, Supreme Pure, and Grand Pure - the supreme Daoist trinity).

This scripture originates from the Jiuyou Ritual compiled by Master Guangcheng, serving as a crucial text for Daoist salvation ceremonies. It encompasses the complete liturgical sequence including repentance, precept transmission, and soul deliverance.

The fourth section of the fourth volume of the Essential Collection for Universal Daoist Practice, compiled by Daoist Lü Taigu of the Helin lineage, records the liturgical invocations used in Daoist ceremonies.

At the commencement of formal rituals, the High Priest (chief officiant) first offers incense and recites prayers before the imperial altar. This incense invocation describes how the fragrant smoke transforms into jade-like radiance, with the Qi of the Nine Heavens merging into the curling clouds of incense, ascending directly to the highest celestial realms. The Golden Youth and Jade Maiden attendants will convey the prayer's contents to the Celestial Emperor, ensuring the deities receive the priest's petitions.

When holding the incense burner, another prayer is recited: Cultivation of the Dao must begin with the heart-mind, yet the communication of intention requires the medium of incense smoke. While holding the jade burner, one's Shen (spirit) must ascend to the Nine Heavens. Thus shall the true spirits bestow their attention, with immortal banners descending upon the ritual platform, enabling the priest's prayers to reach directly to the Three Pure Heavens (Jade Pure, Upper Pure, and Supreme Pure realms).

Before the sacred altar (offering table for deities), this incense prayer is offered: The Vermilion Sun illuminates the nine firmaments, as numinous Qi crystallizes into brilliance, and phoenixes come to pay homage at the Jade Capital Mountain (abode of the Celestial Worthy of Primordial Beginning). Through this incense communion, the immortal path is realized—may this sincere elixir prayer swiftly ascend with the smoke.

Another burner-holding invocation states: A hundred spirits stand arrayed in protection, while the heart-mind contemplates the realm of Dongyang (Cavern of Yang). To the left summons the True Elders (immortal officials), to the right welcomes the Primal Sovereign (venerated deity). By opening the efficacious scriptures, the Great Brahma Qi flourishes; purple smoke ascends to the celestial spheres, manifesting ten thousand Dao methods.

Following the incense invocations comes the "Statement of Intent": We are profoundly aware of the ineffable distance to the Supreme Pure realm (one of the Three Pure Realms), where the Unsurpassed Venerable Ones (referring to the Celestial Worthies) dwell beyond mortal reach. Yet through purification and sincere devotion, we hope to receive divine grace. Gazing toward the cloud-veiled heights, we pray the Venerable Ones might briefly leave their Purple Empyrean Palaces (celestial courts), descending with starry crowns and sacred regalia, opening their jade repositories to reveal bejeweled banners, accepting our sincere offerings.

The Altar Opening text declares: Though the celestial realms tower infinitely high, the divine ones ever incline to hear earthly pleas; though mortals appear insignificant, the sacred truths constantly extend compassion. Now we solemnly prepare this ritual platform with pure offerings, using duckweed and pondweed (traditional ritual plants) to express sincerity, that our earthly incense may reach heavenward. Though our offerings are as meager as the otter's fish sacrifice (symbolizing humble gifts), we still hope for the Dragon Chariots (divine conveyances) to grace us. Fearing worldly clamor might profane the sacred, we tremble with reverence before the holy countenance. We earnestly entreat the cloud-borne chariots and crane-drawn carriages to descend to our turbid world, allowing rainbow banners and crimson insignia (celestial regalia) to briefly reside in this realm of five impurities. May the Three Realms of the Jade Void Palace (Jade Pure, Upper Pure, and Supreme Pure) and the myriad spirits of the Golden Portal temporarily leave their lofty heavens to answer devout prayers. Simultaneously, we request the local spirit officials (territorial protector deities) to orderly arrange the altar space, commanding the altar guardians and functionaries to protect this sacred ground.

This passage describes the Incantation of Offering Incense and the Altar Opening Prayer used in the Yellow Register Zhai (Huanglu Zhai) ceremony—a major Daoist ritual for the salvation of souls and dispelling misfortunes. The officiating priests communicate with divine beings through reverent ceremonies, inviting celestial immortals to descend upon the ritual space.

At the altar opening, the priest first declares: Though the supreme Dao is serene and embodies Wuwei (non-action), it responds to the sincerity of devotees. The solemn altar has now been prepared in accordance with cosmic patterns—arranged according to the Bagua (Eight Trigrams: Qian, Kun, etc.) and the Ten Heavenly Stems (Jia, Yi, etc.), with sacred spaces like the Celestial Gate and Earthly Door established. Ritual implements such as ceremonial swords and command banners are placed alongside sacrificial offerings of pottery and bamboo vessels, all modeled after the operations of Heaven and Earth.

The priests humbly state: Though this earthly altar may seem crude, they beseech the Three Pure Ones (Sanqing: Jade Pure, Upper Pure, and Supreme Pure—the highest triad of deities) and immortals of the ten directions to temporarily leave their golden palaces in the celestial realms and descend to this modest space. Through seven days of precepts and three days of fasting, the priests emulate the ancient sincerity of those who sacrificed to the Heavenly Emperor. In this purified ritual space, they seek profound resonance, hoping the divine will descend mysteriously from the unseen realms.

The Yellow Register Zhai holds immense merit—pacifying Heaven and Earth, protecting the nation and people, redeeming lost souls, averting disasters, and prolonging life—a ceremony revered by all celestial immortals. Through meticulous liturgical procedures (Keyi), amid swirling incense smoke, the priests convey their utmost sincerity. They pray to connect the Nine Heavens and Three Realms, that the grace of the supreme sages may descend upon the mortal world, offering protection to all living beings.

This passage is the "Altar Invocation Text" used in major Daoist Zhaijiao (purification rituals), depicting the sacred scene of inviting various deities to descend upon the ritual altar. Let me interpret it in modern terms:

We devoutly pray that all the Immortal Perfected Ones (honorific title for Daoist adepts) may descend. When celestial music resounds, it resembles thunder shaking the heavens and winds racing across the skies. As the ritual master sprinkles the sacred water (purifying holy water used in Daoist ceremonies), it falls like nourishing clouds and rain upon the earth. We gaze up at the celestial palaces in the starry firmament—those crimson heavenly towers and the Pure Void Capital (the highest Daoist heaven)—where mystery dwells within mystery, all representing the supreme existence.

The most venerable Supreme Sages descend from the highest celestial realms, their true forms transcending all physical manifestations arriving through empty space. Immortal youths bearing talismanic tokens lead the procession, while deities ride in dragon chariots and phoenix carriages, descending upon whirlwinds to the mortal realm. We humbly beseech these honored deities to regard our fragrant offerings and recognize our sincere devotion, small as ants though we may be. Both the living and deceased, in both visible and hidden realms, all yearn for heavenly grace.

We have prepared a solemn ritual altar (sacred space for Daoist ceremonies) following strict liturgical protocols: cultivating inner nature while preparing outer offerings. The altar arrangement conforms to sacred geometry, with ritual vessels simple and unadorned. Five-colored ritual silks (ceremonial fabrics) are arranged according to directional correspondences, and all participants fulfill their designated roles. Divine candles glow like dragons, incense burners swirl with auspicious mist, while stream waters and flowers remain pure and fragrant. When all—noble and humble—take their proper positions, the moment of communion between humans and deities arrives.

May the Celestial Gate (called Changhe in Daoism, the entrance to immortal realms) swing wide open as the Heavenly Emperor's procession sets forth. May white cranes and lions escort celestial soldiers, while Yinglong and Qingqiu (mythological dragons) pull the imperial chariot, not disregarding mortal sincerity, thereby perfecting the merit of the Zhaijiao ritual. We anticipate the descent of immortal hosts with celestial music leading the way, canopies following behind, rainbows as their garments, and moonlight as their curtains. Let the Wind Earl sweep the path clear while the Rain Master sprinkles purifying water, removing all obstructions from the celestial road and showering treasures as offerings.

This text vividly presents the religious experience of "heaven-human resonance" in Daoist purification rituals. Through rich imagery and solemn ceremonial language, it creates a sacred atmosphere of communication between humans and deities. References to "crimson towers and Pure Void Capital," "Jade Pool and Jasper Towers" all represent important symbols of the Daoist immortal realm.

During Daoist rituals, when the ceremonies commence, all celestial beings swiftly descend upon the sacred space. Practitioners devoutly part the clouds to behold the divine countenance, pouring forth their sincerest prayers with utmost devotion. Tonight's meticulously prepared ceremony is initiated with the purest intentions—all protocols for welcoming the deities are perfectly arranged, ensuring the gods will surely perceive this genuine piety.

The ritual altar is arranged in concentric circular tiers, where the highest immortals take their proper seats in order. The assembled transcendents depart from their jade grotto heavens and crystalline palaces, while the sacred beings descend from golden towers and jade halls. Behold—celestial processions are led by streaming banners, followed by precious canopies, as auspicious clouds gather like luminous jade illuminating the heavens, and numinous mists shimmer like radiant stars. The Heavenly Emperor solemnly listens with focused attention, while towering deities majestic as Mount Tai hold golden registers (documents recording merits and faults) to examine this zhaijiao purification ritual. The Southern Bureau (immortal officials recording virtuous deeds) takes brush to record good acts that aid transcendence, while the Northern Administration (the underworld registry) inscribes merits to erase names from the death ledgers.

At this very moment, even the smallest virtuous deed need not fear going unnoticed across the Three Realms (heaven, earth, and humanity); when such benevolent intentions accumulate merit drop by drop, none should doubt the celestial scribes' meticulous records. How much more so for this elaborately prepared grand assembly—with its solemnly erected incense altar embodying twelve virtuous intentions and adhering to the threefold nine-grade fasting protocols—could there be any concern that the sages would not guide sentient beings? Why suspect that both yin and yang realms wouldn't receive blessings? It is not that the Dao's methods elevate people, but that people can elevate the Dao's methods.

Now, following the keyi liturgical procedures, we open the path for celestial journeying, establishing covenants according to sacred law, articulating mortal sincerity to beseech the exalted sages' compassion. We earnestly petition the Three Pure Ones (Jade Clarity, Upper Clarity, and Supreme Clarity—the three supreme deities) of the Three Realms, the ten directions' most venerated divinities, the Perfected of Marvelous Practice, the Great Sages of Ultimate Truth, the Nine Heavens' constellations, and the awe-inspiring powers of the Three Realms—may they radiate five-colored auspicious light, unfurl nine-flowered precious canopies, descend upon this ritual assembly, and consummate these virtuous works. These prayers shall surely receive divine response.

At the zhaijiao ritual's commencement, when the fasting ceremony first begins, practitioners must gaze toward the Three Pure Realms, concentrating their awareness to visualize and welcome the Ninefold Purity's (Daoism's highest heaven) celestial procession with reverent bows. The perfected ones appear in majestic splendor—crowned with jeweled headdresses and adorned with jade ornaments—while practitioners perceive this numinous grandeur through meditative absorption. Considering that the Jade Capital's golden towers, Purple Palace's cinnabar platforms, and the palaces of sun, moon, and stars in the swirling celestial pole transcend ordinary realms, how could limited human sincerity and simple offerings adequately express reverence? Only through our patriarchs' profound Daoist grace can we, via these zhaijiao rituals and fasting ceremonies, transmit sincere petitions with genuine hearts.

Now, a certain presiding master (referring to the ritual leader), moved by prolonged immersion in mysterious teachings and bathed in the winds of true Dao, has specially chosen this auspicious day to complete this solemn ceremony with utmost reverence. (Adjusting specific rites according to auspicious or inauspicious signs) With the most respectful etiquette and devout posture, this sacred zhaijiao shall be perfected.

This passage describes the deity-invocation and altar-opening segments of a Daoist zhaijiao (purification ritual), expressing the practitioner's sincere devotion in summoning celestial beings to bless and protect the ceremonial proceedings.

The first section petitions the Five Patriarchs of Lingbao (revered founding masters in Daoism) and all sacred beings, beseeching them to dispatch officials from the Four Heavenly Ministries (the celestial bureaucracy's four departments) and retinues of the Five Thearchs (attendants of the five directional emperors). These divine envoys are invited to witness the ritual, help convey the practitioner's sincerity to the celestial realms, secure divine blessings, and ultimately fulfill the ritual's intended purposes.

The second part depicts the ceremonial scene of altar construction and incense lighting. The practitioner faces heaven with utmost sincerity, meticulously preparing to receive descending deities according to ritual protocols. Though acknowledging their mortal limitations and the impossibility of fully repaying heaven and earth's boundless grace, the practitioner maintains unwavering cultivation resolve. At the appointed auspicious hour (marked by the initial movement of the water clock), the ceremony commences with the lighting of nine subtle lamps (ritual Daoist candles) and burning of exquisite incense, purifying worldly clamor. The practitioner humbly invites deities to temporarily leave their celestial abodes and descend upon this purified altar, envisioning the sacred scene of jade maidens and golden boys (celestial attendants) scattering blossoms amidst ethereal immortal music.

The third section initiates the fasting ritual before the Five Patriarchs' spirit tablets. It references how Daoist patriarchs received heaven's mandate to instruct humanity, with the Three Masters of scripture transmission, register conferral, and salvation (guardians of heaven, earth, and humankind) protecting the three realms across generations. This precious zhai ritual now benefits both yin and yang worlds, earnestly requesting the patriarchs' earthly descent to bestow their grace.

The "clear dawn" conclusion depicts the pristine imagery of daybreak, symbolizing the mind-body purification achieved through ritual—as luminous and untainted as the newly risen eastern sun. The entire ceremony embodies the Daoist practice of communicating with deities through rigorous ritual protocols, pursuing profound resonance between heaven and humanity.

At dawn when practicing Daoist rituals, the priests pray with devout hearts: May our sincerity rise like the morning sun to reach the celestial realm, and may our transgressions dissolve like thin ice. We beseech that virtuous deeds remain unobstructed by demonic hindrances, and that divine grace may pervade both the realms of Yin and Yang. This gratitude shall forever be engraved in our hearts. (Here "yunyun" indicates standardized liturgical phrases.)

At midday, the zhaijiao (purification ritual) continues with rigorous solemnity. The sages (referring to Daoist deities) uphold the central harmony that illuminates all things, just as the sun reaches its zenith of radiance at noon. At this hour, heartfelt prayers are again offered to convey petitions to the divine. ("Yunyun" as above.)

When night falls with clear heavens, the Big Dipper spans the starry sky. Under the bright moonlight, priests conduct ceremonies with solemn reverence, sending their invocations to the highest heavens. Maintaining awe in the chilly night, they trust the exalted deities will surely perceive this devotion. ("Yunyun" as above.)

The scripture concerning the Destiny Star Lords records: The celestial constellations are distributed among the Three Enclosures and Twenty-Eight Mansions (the "three luminaries" denoting sun, moon, and stars; the "warp and weft" representing celestial movements). The teachings from the Taiqing (Great Clarity) realm, the highest Daoist heaven, are transmitted through the Northern and Southern Dippers (where "Kan and Li" symbolize water and fire, secretly indicating the North and South Dippers). Human life essence is intrinsically connected with the Seven Origin Star Lords (deities of the Big Dipper), for the Northern Dipper governs one's primordial Qi, life destiny, and the Five Viscera. The Dao of Heaven operates according to cosmic rhythms, while mortals through incense offerings may obtain blessings across three lifetimes (past, present, and future). Men should establish zhaijiao rituals according to their means, repaying divine grace with pure water and fresh flowers as circumstances allow. Those who seize auspicious moments for sincere cultivation shall surely increase longevity and fortune, with spiritual responses echoing like reverberations in a mountain valley.

The scripture of Zhenwu the Great Emperor (one of the Four Saints of the North Pole) describes: This deity resides majestically in the Taiqing heaven—formless yet awe-inspiring, presiding over the northern quadrant with formidable might. He cherishes sentient beings like nurturing infants, while utterly abhorring the demons that plague humanity. ("Ruyi" marks the transition to specific prayer content)

This scripture primarily expounds on how Daoist True Lords (referring exalted divine beings) protect sentient beings, and the methods of Daoist rituals for securing dwellings and averting calamities.

The first section recounts the miraculous manifestations of the True Lord. After forty-two years of cultivation and accumulating over three thousand virtuous deeds (De), this True Lord ultimately descended from the Golden Portal (the celestial abode of immortals) into the human realm. Traversing heaven and earth, his majestic presence awed all spirits, utterly annihilating the Five Pestilences (deities of epidemic diseases) and the Six Heavens (representing malignant Qi), transforming these demonic forces into dust. Thus malevolent influences were eradicated, bringing peace to households and nations. On the third and seventh days of each lunar month, when the True Lord descends to the mortal world, people should offer incense in gratitude for his benevolence.

The latter section, titled Scripture of Dwelling Peace, elucidates principles for domestic tranquility. From the ancient times of Youchao Shi (the legendary progenitor who taught humans to build nests in trees) to the era of the Yellow Emperor when proper dwellings were first constructed, sages created habitation for the people's benefit. Yet the transformations of Yin-Yang inevitably bring misfortunes, prompting the Supreme Lord Lao (the highest Daoist deity) to dispatch divine guardians to protect households. Led by the Grand Duke of the Year (the annual rotating deity), these guardians prioritize protecting life and eliminating evil. Deities like the Heaven Pit and Hemp Mouth devour demonic entities, while Leopard Tail and Yellow Pennant spirits ward off evil and uphold righteousness. Each deity performs distinct duties, exercising the Supreme Lord's authority to shield beings from sudden disasters.

However, mortals inevitably violate taboos through ignorance, and divine majesty tolerates no offense—any transgression invites misfortune. Fortunately, the Supreme Lord Lao, compassionate toward humanity, transmitted talismanic scripts (Fulu) and incantations for securing dwellings. With sincere practice, all spirits obey commands and dark ghosts submit, transforming calamity into blessing. Thus both individual households and entire nations may receive this divine grace.

The fifth volume of the Comprehensive Essentials of Daoist Teachings (Daomen Tongjiao Biyong Ji), compiled by the Crane Forest Daoist Lü Taigu, contains the "Chapter on Liturgical Roles" (Zhizuo Pian), which records two significant scriptural eulogies:

Eulogy on the Scripture of the Dao and Its Virtue (Daode Jing):

This classic expounds the Dao of non-action (Wuwei) and embodies the principles of natural creation. It transcends the vast cosmos, existing even before the formation of Heaven and Earth. The two energies of Yin and Yang rely on it to establish their foundation, while the sun, moon, and stars follow its order. In its subtlety, it permeates all things; in its grandeur, it encompasses everything. Its essence can be applied to cultivate the body and nurture one's nature (Xingming Shuangxiu), govern the world, deliver sentient beings, and, through deep exploration of its mysteries, attain immortality. When Laozi passed through the Hangu Pass, he left behind eighty-one chapters before departing. Emperor Wen of the Han received its true transmission from the Sage of the River (Heshang Gong), yet it took seventeen hundred years for its teachings to flourish. This scripture, which exhausts the infinite and profound, is both a manifestation of the essence of Dao and Virtue (Dao-De) and a guide for rulers. It elevates one's understanding of the arcane, allowing one to perceive the sound of purity and enter the gate of all wonders, transcending the mundane world. Through the methods of repentance and disaster-dispelling, it resolves misfortunes and ensures peace. The Yellow Emperor's Scripture of the Hidden Talisman (Yinfu Jing) enhances military strategy ten-thousandfold, while the incantations of the stars transmitted by the Azure Robe Perfected (Qingluo Zhenren) calculate the fortunes of the Five Phases (Wuxing). Together, these classics reveal the subtleties of the divine Dao (Shendao) and elucidate the profundities of the Mysterious Gate (Xuanmen). When chanted, their sounds resonate with the Supreme Ultimate (Taiji); when studied, they bring peace to the world. They dispel calamities from the Nine Darknesses (Jiuyou), extend blessings across the cosmos, safeguard ancestral temples and altars, create eternal auspiciousness, commune with the divine, and dissolve profound tribulations.

Eulogy on the Scripture of Salvation (Duren Jing):

This supreme scripture of the Three Caverns (Sandong—Dongzhen, Dongxuan, Dongshen) contains the wondrous teachings of the One Vehicle. It harmonizes the rhythms of demonic chants and unveils the hidden truths of the hundred spirits. Initially transmitted to practitioners of the Azure Canopy (Biluo), it was later enshrined in the Purple Tenuity Palace (Ziwei Gong). Its sacred breath (Fanqi) pervades the boundless realms of the Ten Directions, while its golden radiance illuminates the Eightfold Heavens. Its language is fluent yet unadorned....

Note: The term "Three Caverns" (Sandong) refers to the threefold classification of Daoist scriptures: the Cavern of Truth (Dongzhen), the Cavern of Mystery (Dongxuan), and the Cavern of Spirit (Dongshen). "Azure Canopy" (Biluo) denotes the celestial realm of the East, and the "Purple Tenuity Palace" (Ziwei Gong) is the abode of the Celestial Emperor, located at the North Star. These scriptures hold supreme status in Daoism, serving as essential guides for both spiritual cultivation and the salvation of sentient beings.

This scripture expounds the profound mysteries of Daoist cultivation and universal salvation. It begins by stating that the esoteric principles of Daoism far transcend worldly conventions. Those who recite these scriptures will be listed among the immortals (the "Jade Chamber" refers to celestial abodes), while listeners may ascend spiritually to the heavenly realms (the "Golden Tower" being the dwelling of the Celestial Emperor). All divine beings will pay reverent homage, and demonic forces will be subdued. Through practicing these arcane texts, one awakens the original purity of heart-mind, receiving precious teachings for relieving suffering throughout the ten directions (the entire cosmos), while even the Nine Nether Hells (Daoism's deepest underworld) impart secret mind-to-mind transmission methods (esoteric cultivation techniques) for delivering all beings across the sea of suffering.

The subsequent gatha verses further elucidate: These precious Jade Texts and Golden Slips (Daoist scriptures) carry profound truths of salvation, originating from the compassionate heart of the Celestial Venerable. Primordial Qi condenses into the Wuji realm (the source state of Dao), while celestial winds convey the natural sounds of the Way. These scriptures can shatter the shackles of the Nine Nether Hells, with fragrant energy permeating the eight directions and moonlight bathing one's robe. By paying homage to the Immaculate Hero Perfected Being (a Daoist deity) and seeking spiritual guidance, divine light penetrates layers of darkness.

The third section on calamity-dispelling scriptures explains: After Taiji (Supreme Ultimate) differentiated into Yin-Yang duality, the mysterious Dao manifests in emptiness, with supreme deities dwelling within water and fire. Yin energy manifests solemnity while Yang energy shines brilliantly—their perpetual interaction generates all things. The mysteries of the Kan (Water) and Li (Fire) trigrams govern the Five Phases (Wood, Fire, Earth, Metal, Water) and Seven Luminaries (sun, moon, and five planets). The Dao originates from the "One" yet reveals its function through water and fire; though all phenomena scatter into myriad forms, they ultimately return to water and fire's operation. Both northern and southern scriptural traditions embody this principle.

The text describes how Laozi descended to the human realm, commanding Celestial Master Zhang Daoling to secretly transmit Daoist methods. At Crane-Cry Mountain (Zhang's cultivation site), he personally bestowed numinous texts capable of invoking blessings, dispelling disasters, prolonging life, eliminating sins, and gradually guiding practitioners toward immortality. The Heaven-Truth Child (a guardian spirit) activates life-protecting talismans, while the Perfected Warrior Emperor (northern deity) bestows blessings. The wise repay parental kindness through cultivation of the True One Dao, opening wisdom's gate through serene contemplation to comprehend liberation's true meaning—such merits are beyond full description.

The concluding gatha depicts: Incense smoke curls from the altar as cranes soar among clouds. Celestial processions sound from the heavens while golden light bathes palace steps. Prayers seek Dharma rain to cleanse worldly defilements and elixirs to perfect the Great Dao. Two scrolls of true scriptures with sincere devotion finally reveal life's fundamental home. The entire passage emphasizes repentance, Daoist practice, and scriptural recitation's power to invoke divine protection and ultimate transcendence beyond life and death.

The Daomen Tongjiao Biyong Ji (Essential Collection for Universal Daoist Education) presents two main sections: the standardization of Daoist liturgical texts, and a model repentance prayer for the Yellow Register Retreat (Huanglu Zhaitan).

The first part explains that Daoist liturgical texts (Keyi) had reached full maturity by Master Chao's time (a renowned Daoist scholar). These texts all had established sources—some derived from Confucian classics, others from Daoist scriptures—and were meticulously compiled into fixed formats where not a single character could be altered arbitrarily. Particularly for repentance texts (chanhuiwen) and disaster-relief/liberation documents, much content was drawn from the Zhuangzi, capable of purifying listeners' hearts and inspiring devotion to the Dao. However, some who failed to understand their profound meaning would presumptuously modify the texts—an absurd practice explicitly recorded here to warn future generations.

The second section demonstrates a Yellow Register Retreat repentance prayer. Its essence states: We practitioners sincerely submit ourselves to the Ten Directions' Limitless Supreme Numinous Treasure Celestial Worthy (one of Daoism's highest deities), all constellations, earthly mountains and rivers, and every sacred presence. We implore the compassionate deities who discern the subtlest truths to bestow boundless grace. We recognize the Dao's impartiality—it blesses only the virtuous—and that blessings have no fixed path, relying wholly on personal cultivation. Following the teachings of the Scripture on Salvation (Duren Jing), we pray with utmost sincerity, trusting the deities will respond with mercy.

Though we practitioners and devotees participating in this Zhaijiao ritual live in peaceful times and aspire to Qingjing (clarity and stillness) and Wuwei (non-action), accumulated karmic obstacles from past and present lives bind our mortal frames, making transcendence difficult. Though our Dao-hearts remain steadfast, we fear failing to move heaven. We humbly beg the sacred host for compassion—to absolve sins of ourselves and ancestors, cleanse our six roots (eyes, ears, nose, tongue, body, and mind), and enable sincere practice. Through this Yellow Register Retreat, may ancestors attain liberation and merit accumulate for all. Finally, we bow in gratitude to the Three Supreme Treasures (Dao, Scriptures, and Masters).

The conclusion observes that "Dao" is merely an inadequate name for what is fundamentally Qingjing and Wuwei, while "divinity" (Shen) manifests through boundless transformation.

Though we practitioners are still beginners on the immortal path, burdened with karmic obstacles (the accumulated misdeeds from past and present lives), we diligently study Daoist scriptures (treasured registers), recite sacred texts, and observe ritual purification (zhaijiao, the Daoist rites for purifying body and mind). Yet we fear our conduct may still violate precepts, failing to truly purify our hearts. Now we cleanse ourselves anew, washing away worldly defilements, making our innate nature as pristine as the open sky, and our inner being as clear as a polished mirror. Through such practice, we aspire to commune with the divine.

We humbly beseech the immortal perfected ones to extend their boundless compassion, overlooking any improprieties in our ceremonial observances or shortcomings in the solemnity of our altar space (the sacred ritual area). With utmost reverence, we prostrate before the Three Supreme Treasures (Dao, Scriptures, and Masters), seeking repentance and dissolution of calamities.

Know this: no worldly treasures can bridge the gap to the divine—only utmost sincerity in the heart can resonate with heaven and earth. The Daoist teaching (the profound primordial doctrine) is fundamentally a path of serene cultivation. If the three karmic offenses (Buddhist term for misdeeds of body, speech, and mind) and the sins of the six roots (eyes, ears, nose, tongue, body, and consciousness) remain unpurged, even the most refined practice cannot connect with the divine. Thus, at the outset of purification rituals, we must first sever worldly attachments and demonstrate sincerity through earnest repentance.

From past lives until now, we practitioners have obscured our originally pure nature (the wondrous lucid essence) with passions and veiled our innate wisdom (the luminous void-function) with external distractions. Rampant desires have overgrown our hearts like weeds, while shallow understanding has left our wisdom deaf and blind. Failing to transcend the physical form, we invite misfortune; neglecting mindful speech, we create verbal karma. Clinging to thoughts and discriminations of love and hate, we forge boundless misdeeds within finite lifespans.

Now, facing the immortal perfected ones in repentance, we contemplate the essence of the Great Dao for cultivation. All karmic offenses stem from the six roots; worldly phenomena are but illusions. With physical form comes inevitable affliction; clinging to externals obscures true nature. Here in this sacred altar space, we utterly eradicate past transgressions, purifying the heart without obstruction, stabilizing our serene nature unshaken by external conditions. We discard all flattery and falsity, severing every malicious thought. Committed wrongs shall never recur; unformed evils shall never take root. May we preserve our true nature, far from harm, never losing our essence for petty gains.

We pray the immortal perfected ones to illuminate us with their celestial grace. May the sacred waters of the Jade Pool cleanse our hearts, and the nectar of wondrous blossoms purify all beings' defilements. Let aged appearances and karmic roots vanish forever, allowing our pristine nature to shine anew.

This scripture elucidates the Daoist ritual and significance of repentance for transgressions. Practitioners recognize the numerous karmic offenses committed through body, speech, and thought from past to present—indulging in sensual desires and straying from the true Dao (the Way). Now, through repentance, they seek to purify their hearts and implore divine forgiveness.

The text mentions using the "Water of Supreme Mystery" to cleanse the roots of evil deeds and relying on the "Boat of Six Perfections" (referring to the six cultivation methods: generosity, precepts, etc.) to reach the shore of the Dao. Practitioners vow henceforth to no longer be bound by karmic forces, beseeching the heavens to witness their sincerity and eliminate all transgressions—including lingering misfortunes from past lives, karmic retribution affecting relatives, accumulated misdeeds from previous existences, false accusations from adversaries, and harm caused by malevolent spirits.

Repentance serves not only to purify the mind and spirit of living practitioners, enabling them to serve the divine with clarity, but also encompasses the intention to liberate ancestral souls. Through this ritual of repentance, they aspire to cleanse the defilements of the Five Aggregates (form, sensation, perception, mental formations, consciousness) and the Six Dusts (sights, sounds, smells, tastes, touch, thoughts), sever the Ten Fetters and Nine Knots (mental obstructions), and elevate the souls of ancestors across nine generations. Ultimately, they hope to attain the immortal fruit and reach the realm of "Nine Heavens Without Night" (symbolizing the eternal radiance of the celestial realm).

It is important to note that this repentance text is specifically intended for living practitioners. Mistakenly including the names of the deceased would contradict the scripture's original purpose.

This scripture depicts a Daoist Zhaijiao (purification ritual) ceremony. Practitioners first express their yearning for the "Cavernous Solar Realm" (an idealized state of purity in Daoism), hoping to eliminate karmic obstacles of body, speech, and mind, ward off demonic disturbances, and pray for blessings to permeate the ten directions while calamities sink eternally into the netherworld.

During the ritual, participants pay homage to the "Three Supreme Treasures" (Dao, scriptures, and masters). The outer altar arrangement follows standards established by Master Chao (a renowned formulator of Daoist liturgy), considered the most appropriate method for altar preparation. The text mentions "nine dragons bearing imperial decrees" symbolizing the salvation of deceased souls, while "six ghosts crossing blades" metaphorically represents blocking the path of reincarnation, beseeching the Supreme Dao Lord (one of Daoism's highest deities) to manifest and dispel inauspicious influences.

Through scriptural chanting (Buddhist-inspired hymns), the ritual invokes the Five Directional Heavenly Lords: the Jade Treasure Imperial Lord of the East, the Mystically True Lord of Ten Thousand Blessings from the South, the Supreme Marvel Ultimate Lord of the West, the Mystically Exalted Jade Palace Lord of the North, and the Great Unity Savior from Suffering Lord of the Center. Incense burning summons terrestrial deities to clear the path, hoping divine beings will descend upon the incense altar to witness devotees' sincere prayers.

The scripture emphasizes deities' unpredictable transformations and the Dao's formless, imageless nature, asserting that the Supreme Dao Lord can respond to sentient beings through inconceivable means. Whether redeeming deceased souls or guiding cultivators, such actions transcend temporal and spatial limitations—millennia can be traversed instantly, and vast distances become as if nearby. Should any departed soul be obstructed by underworld officials from attending, severe punishments will follow.

Finally, the text specifies this grand-scale Zhaijiao is hosted by a particular family, with stellar lamps and incense connecting the Three Realms (Desire, Form, and Formless Realms), their fragrant smoke ascending directly to the Golden Palace (celestial court). The entire ceremony aims to facilitate communication between humans and deities through solemn Keyi (liturgical rites), redeeming departed souls while beseeching divine blessings.

This scripture describes the Daoist ritual process for delivering deceased souls. When the ritual master performs ceremonies at the Yellow Register Altar (the Daoist altar for soul deliverance), they must first petition the various deities, requesting them to clear the path for the departed spirits.

The master prepares official documents (wén dié) to announce to all directional deities: summoning the Green Cavalry General of the East, the Great Deity of the Dui Trigram in the West, the Vermilion Bird of the South, the Dark Warrior of the North, and other guardian generals, along with local earth gods (Tudi Shen) and city gods (Chenghuang Shen), all of whom must open the pathways for the souls. These deities are instructed not to obstruct the spirits or detain them due to underworld litigation. The souls should swiftly arrive at the altar to receive salvation, as swiftly as morning wind through a forest or moths drawn to flame.

Should any demons or malevolent spirits dare to interfere, they will immediately face celestial punishment (Tiān zhū). The merit of delivering souls is so profound that even wind and fire must yield. The text invokes the decree of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism), commanding the opening of the Eight Gates so the souls may undergo refinement (purification through ritual). Special emphasis is placed on summoning the deities of the Zhen position (the eastern trigram in the Bagua) to assist in this sacred task.

The entire ritual exemplifies the solemn Daoist practice of communicating with deities through sacred documents and harnessing the power of celestial generals to liberate departed souls. The "Nüqing Edict" mentioned is a crucial document in Daoist soul deliverance, while the "Six Heavens' Lingering Qi" refers to malevolent energies that may disrupt the ceremony.

This scripture contains the incantations and prayers used in Daoist rituals to summon deities from all directions for the salvation of departed souls. The ritual masters first invoke the celestial beings from the eight cardinal directions:

"Divine beings of the Li position (the southern trigram in the Bagua), deities of the Dui position in the west, spirits of the Kan position in the north, guardians of the Gen position in the northeast known as the Ghost Gate, powers of the Xun position in the southeast where the Earth Portal resides, sovereigns of the Kun position in the southwest called the Human Gate, and lords of the Qian position in the northwest where the Celestial Gate passes. All rulers governing the eight directions, we implore you to clear the path and guide these souls to hear the sacred teachings at our altar."

The text then warns obstructing malevolent spirits: those who dare resist will face decapitation and annihilation, suffering perpetual punishment by wind and fire. The masters reverently pay homage to the Five Directional Emperors (Green Emperor of the East, Red Emperor of the South, White Emperor of the West, Black Emperor of the North, and Yellow Emperor of the Center), requesting the Path-Opening Generals to witness their sincerity and clear the five directional pathways for the souls.

The gist of the hymn section explains: Through sincere prayers following proper ritual forms, all deities of the eight directions shall be made aware. Every checkpoint must grant passage without delaying the souls' salvation. The departed have already left the frozen hells of the underworld and shall soon be purified in the refining fire pool. Immortals throughout the void sing praises, as the power of Daoist practice delivers these souls.

This constitutes the first phase of summoning in the Grand Yellow Register Retreat (a major Daoist salvation ritual). During the quiet night hours, the masters with utmost devotion first invoke past sage-kings, realized immortals, loyal ministers and martyrs - all deities worthy of veneration - humbly requesting them to briefly leave their celestial abodes and descend to witness the ritual's merits.

Finally, the text expounds Daoist cosmology: The Great Dao nurtures all existence, with the Three Pure Ones (Jade Pure, Upper Pure and Supreme Pure - the highest triad of deities) presiding over all sages and governing the heavens. Primordial Qi divides, Yin-Yang revolves, and the Three Realms (Desire Realm, Form Realm and Formless Realm) mark the starting point for transcending worldly dust. From ancient times when humans dwelled in caves and kept records with knotted ropes, through Suirenshi's discovery of fire, Fuxi's creation of the trigrams, Emperor Yan's establishment of agriculture, to the Yellow Emperor's governance of the world - all sage-kings have followed the Dao's natural course.

This passage describes the Daoist tradition of venerating ancient Chinese sage-kings and virtuous ministers as divine immortals within its religious system. From the Three Sovereigns and Five Emperors to Han dynasty rulers, figures like Fuxi, Shennong, and Emperor Wu of Han were all enshrined as celestial beings of varying ranks in Daoism. For instance, Fuxi is honored as the Great Unity True Lord (Taiyi Zhenjun), Shennong as the Southern Pole True Lord (Nanji Zhenjun), the Yellow Emperor as the Central Yellow Great Thearch (Zhonghuang Taidi), and Shaohao as the Great Void True Lord (Taixu Zhenjun).

Similarly, renowned ministers throughout history were also deified in Daoism. Feng Hou (minister of the Yellow Emperor) was canonized as the Great Hua Perfected Being (Taihua Zhenren), Li Mu (another Yellow Emperor minister) as the Mysterious Mountain Perfected Being (Xuanshan Zhenren), and Cangjie (inventor of Chinese characters) as the Nine Splendors Perfected Being (Jiuhua Zhenren). The Shang dynasty's famous minister Fu Yue became the Left Speaking Chief Minister (Zuoyan Shangxiang), while the Zhou dynasty's Duke of Zhou was enshrined as the Purple Tenuity Protector (Ziwei Duhu) and Jiang Ziya as the Purple Mansion Dao Patriarch (Zifu Daotong). Han dynasty luminaries like Zhang Liang (Marquis of Liu) were revered as the Great Mystery Youth (Taixuan Tongzi), and Dongfang Shuo as the Year Star Perfected Being (Suixing Zhenren).

These sage-rulers and virtuous ministers attained divine status because their earthly governance and service to the people accumulated immeasurable merit (De). After death, their spiritual essence transformed into celestial constellations above and terrestrial deities below, continuing to protect humanity. Daoist scriptures like the Hunyuan Tuyi (Charts of Chaotic Origin) and Zhenling Weiye Tu (Charts of the True Numinous Hierarchy) meticulously document these sages' celestial positions and titles, demonstrating their attainment of exalted immortal ranks that enable free passage between heaven and earth.

This passage discusses the hierarchical system of celestial bureaucracy in Daoist theology, including appointment protocols for divine officials and the corresponding ritual practices for venerating these deities.

Regarding celestial appointments: The deities Nanming (Southern Luminance) and Beiming (Northern Luminance) oversee key administrative positions. Historical sage-rulers like Duke Huan of Qi and Duke Wen of Jin serve as Siming (Controller of Lifespans) and Dujin (Supervisor of Prohibitions). Specifically, Yuangui and Youyu hold positions as Left Supervisors of Prohibitions, Yuanzhi and Shenyuan serve as Shidichen (Attendant Court Officials of the Celestial Emperor), Tao Shiheng holds the title of Marquis of Hexi, while Wen Taizhen serves as Overseer of the Sea. These wise immortals each fulfill distinct responsibilities, with promotions granted according to tenure and merit.

Celestial terms of office follow strict regulations: The Northern Thearch (supreme deity of the north) undergoes succession every three thousand years, while mountain and river deities rotate every six hundred years. Those skilled in martial arts during their mortal lives become underworld demon kings after death, whereas scholars become underworld administrators. Particularly filial and virtuous individuals first serve as underworld officials before ascending to sacred grotto-heavens, typically receiving promotions every 140 years within the twenty-seven-tiered immortal hierarchy of Donghua Heavenly Palace (a paramount Daoist celestial realm).

Concerning Sichuan's local deities: Special mention is made of the Golden Horse and Jade Rooster deities (revered mountain spirits of the region) whose temples proliferate across the land, safeguarding southwestern territories. Beginning from the Shu region (modern Sichuan), similar divine systems govern mountains, rivers, and all territories under heaven—comprising both prominent deities and obscure local spirits, with temples established near and far.

The passage concludes with specific ritual protocols: A devout Daoist household follows the Nine Altars tradition while performing the Three Registers ceremony, establishing communication vertically from the supreme Yuluo Heaven through the mundane world down to the cavernous underworld, making petitions toward the northern Shuo Capital. Through sincere resonance, they invite all relevant deities to descend. The liturgy requests these divine beings to momentarily halt their celestial journeys, partake in offerings, and ensure the zhaijiao (Daoist purification ritual) achieves its sacred purpose while fulfilling the petitioners' virtuous aspirations.

In the human world's memorial rituals, we honor the departed and beseech the celestial immortals (the Daoist pantheon) to respond with their illustrious merits. The solemn offering of incense follows ancient rites, and sincere prayers can disperse the mists to welcome the descent of divine beings.

The second summoning ritual for wandering souls: Lost spirits trapped in the endless night must be awakened by the nine-colored golden light (an advanced energy in Daoist cultivation) to break the iron shackles of the underworld. The great Dao embraces all things, where every mystical art manifests without obstruction.

Hymn to the Celestial Venerable (the highest deity in Daoism): Before the separation of chaos, heaven and earth were conceived. The interaction of clear and turbid Qi gave birth to humanity, forming the triad of heaven, earth, and man. All things share the same innate nature, while time and space flow eternally. The interplay of Yin and Yang Qi drives the cycles of day and night in endless regeneration. Within this lies the profound force that is the origin of creation. Humans receive the numinous Qi of heaven and earth—though divided by status and wisdom, all initially possess pure innate nature. Like infants with complete Shen (spirit) and Qi, unspoiled and guileless, neither coveting glory nor despising poverty, this unadulterated original heart is humanity's most precious treasure.

As people grow, worldly distractions obscure their true nature: the childlike heart is eroded by desires, chasing external things while forgetting the innate connection between their lives and the cosmos. During gestation, the fetus receives the pure Qi of the nine heavens, and by the tenth month, ten thousand spirits guard its formation. After birth: the nine palaces (meditative points in the brain) of the head house the nine true divinities, each organ has its guardian spirit—the liver harbors the three Hun (ethereal souls) that guide toward goodness, while the lungs host the seven Po (corporeal souls) that tempt toward evil. Twenty-four true deities reside throughout the body, with the "infant" (primordial spirit) dwelling in the purple gates, jade chambers (internal energy gateways), and the Dantian (energy center). The subtle movements of the body's 36,000 joints are all governed by this system.

The most precious aspect of the human body is this innate, pure-white original nature. If one preserves and nurtures it, the deities within will rejoice and protect, while the life-star (the Daoist belief that each person has a guardian star above their head) shines brightly. Diligent cultivation leads to immortality; a compassionate heart secures longevity. Conversely, dissipated Shen and Qi dim the life-star, leaving one unenlightened at death, failing the primordial spiritual gift of the Dao.

This scripture describes the Daoist ritual and doctrine for liberating departed souls. It explains how after death, souls may fall into the netherworld, trapped in the realm of ghosts. The Most High Lord Lao (Taishang Laojun, the supreme deity of Daoism), in his boundless compassion, has established a path of salvation—guiding souls through sacred banners, summoning them with imperial decrees, purifying them with fragrant water, rescuing them via the ritual bridge, and reviving them through spiritual talismans. If the deceased sincerely repents and recognizes their innate nature (known as "heavenly authenticity" or tianzhen), they can transcend the cycle of rebirth through the teachings of the Celestial Worthy (Tianzun).

The text notes that depending on one's spiritual foundation, some may achieve sudden enlightenment and ascension, while others require gradual cultivation. Devotees now perform these soul-summoning rituals with sincere offerings, hoping the departed souls remain lucid (keeping their "name and identity unconfused"), surmount geographical barriers, and swiftly arrive at the ritual space to receive liberation.

A poetic verse follows, emphasizing how the great Dao (Dao) permeates heaven and earth, and how the human body inherently possesses primordial spiritual awareness. Those who become entangled in external attachments fall into rebirth, while those who turn inward to contemplate their true nature may attain sagehood. Just as pure gold requires repeated refinement, the soul must endure trials to return to its original purity. By raising the sacred banner, obstacles are shattered, guiding lost souls from confusion.

The concluding section explains that night is the optimal time to summon departed souls, as the Supreme Ultimate (Taiji) divides into yin and yang to form all creation. The human world contains both righteous qi (vital energy) and malevolent qi—balanced qi forms ordinary people, exceptional qi gives rise to sages, while violent qi coalesces into ghosts and demons. Thus, the world is composed of diverse forms of life coexisting.

Note: The term "heavenly authenticity" (tianzhen) refers to humanity's originally pure nature; "sacred banners" (shenfan) are ritual flags used to summon souls; "imperial decrees" (huangzhao) denote Daoist ceremonial documents; and the "ritual bridge" (faqiao) symbolizes the passage for soul liberation—all key elements in Daoist salvation rituals.

This scripture expounds the core Daoist teachings on the cycle of rebirth and salvation. In the primordial chaos of heaven and earth, ancient sages established cosmic order, enabling all beings to find their proper place. The sacred Kunlun Mountains (a Daoist holy site) overlook the Central Plains, where sages transmitted the Middle Way philosophy of "holding fast to the mean," using benevolence, righteousness, loyalty, filial piety, and ritual to guide human hearts.

The text emphasizes how a single thought determines one's destiny: upright thoughts lead to immortality and sagehood, while wicked thoughts plunge one into demonic paths. Those who violate ethical principles lose their human form, suffering punishments in hell realms—encircled by iron walls of fire, tormented on bronze pillars—before rebirth as hungry ghosts or animals according to their karma. The six realms of rebirth (heavenly beings, humans, asuras, animals, hungry ghosts, and hell beings) all originate from the human mind. A single moment of awakening can transcend primordial constraints, yet even sages cannot save those who persist in delusion.

Vivid descriptions portray the terrifying scenes of karmic fires burning and souls drowning in the sea of suffering. Only Yuanshi Tianzun (the supreme Daoist deity) can radiate great light, steering the mercy-boat to universally deliver sentient beings. Through divine power, the Celestial Venerable awakens humanity's true nature—liberating beings from suffering with a snap of fingers, granting insight into past and present lives.

The concluding passage contains prayers for saving departed souls, invoking the Tianzun's power to universally deliver beings across the Three Realms (desire, form, and formless realms)—from human society to hell domains, from China to infinite lands—ensuring equal salvation for all creatures. Through the merit of scripture recitation, souls are purified of karmic obstructions, like radiant pearls dispelling darkness, ultimately ascending to immortal realms. The final gatha (a Buddhist-style verse) expresses vast vows encompassing the six directions (all spatial dimensions), reaching from the Nine Springs below to the celestial realms above.

Those who awaken to the Dao transcend the constraints of physical form, while the deluded remain trapped in the cycle of life and death. Karma turns like a wheel driven by human attachments—only those who truly comprehend the Great Dao can rise above mundane existence.

(The "precious pearl" symbolizes the primordial true nature.) The celestial pearl within emptiness connects all bodily orifices. Only by calming the mind and returning to the origin through the Celestial Worthy of Primordial Beginning (the highest deity in Daoism) can one attain salvation. Here is recorded the ritual of ablution for liberating departed souls: the turbid energies of the Yellow Springs accumulate, and souls sink into darkness and impurity, unable to break free. Thus, out of compassion, the Celestial Worthy of Primordial Beginning revealed this ritual of purification through bathing, helping souls sever karmic obstructions and dissolve the roots of sin.

Now, the altar is solemnly arranged, prepared with fragrant orchid-infused water. Following the salvation rites of the Three Caverns scriptures (the canonical texts of Daoism), we reverently invite the departed souls to undergo purification. Upon completing the ritual, the souls will be solemnly restored to their places to listen to the sacred teachings.

The path of the Yellow Springs is dark and profound. Souls, tainted by defilements, become confused and dull. Without the aid of salvation rites, they cannot ascend. Let the ritual masters recite the Purification Incantation for the departed:

"May heaven and earth be clear and bright, the five radiances shine forth, the sun and moon emit brilliance, cleansing form and spirit. The fragrant water's vital essence (Qi) flows through inner and outer, illuminating the celestial realm of Supreme Clarity. Defilements disperse, the five viscera receive the numinous, the sins of the three wretched paths (hell, hungry ghosts, and beasts) are extinguished, and the calamities of the Nine Darknesses dissolve. Sever the roots of evil deeds, and blessings naturally flourish. Today, with great vow-power, we aid their ascent to the celestial realm."

To soar to the immortal realms, one must rely on the work of refinement and salvation. To free the hun and po souls from the underworld, one must cultivate a body of pure Yang. Now, gather the harmonious Qi of Great Harmony in the Dantian (the body's energy center) to resolve karmic entanglements across lifetimes. Let the ritual masters recite the Refinement Incantation for the departed:

"O supreme numinous beings of the Nine Heavens, aid the souls in ascending to the Purple Tenuity Palace. Bathed in the sacred waters of the Jade Pool, their bodies and spirits become pure and radiant, merging with the realm of the Great Void, where the myriad Dao's true Qi arises spontaneously."

(The "Yellow Register" refers to Daoist ritual liturgy.) Following the Yellow Register rites and the teachings of Supreme Clarity, salvation encompasses both life and death within the Dharma gate. Open the Flowing Fire Divine Court to refine and dissolve yin impurities, employing the pure and luminous Dharma water to cleanse worldly burdens. Thus, the departed souls may enter the land of purity and behold the sacred realm of emptiness.

This is a ritual incantation for the salvation of departed souls, consisting of three main sections:

The first part, the "Dan Yang Refinement Salvation of Departed Souls Incantation," depicts the sacred cosmology of Daoism. In the vast and boundless cosmos (Longhan's expansive void), the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity) initiates his teachings as all celestial deities descend together. Here, the Three Primes (San Yuan - Heaven, Earth, and Water Officials) nourish all beings, while the two fundamental energies of Yin-Yang (Er Xiang) give birth to life. All unrested souls shall receive salvation, the deceased shall be transformed and reborn, like withered wood encountering spring. Whether tiny insects, spirits in the netherworld, or even unborn fetuses - all shall obtain new life. The Five Thearchs (Wu Di) oversee and illuminate, while deities of heaven, earth, and mountains bear witness together, helping the departed sever earthly attachments (cutting the roots of earth) and attain rebirth in the Primordial Capital (Yuandu, a Daoist celestial realm).

The second section, the "Eastern Well Purification Incantation," describes the ritual bathing and purification of departed souls. Using waters from the Heavenly River (the Eastern Well refers to celestial constellations), the souls are cleansed with water containing the essence of sun and moon (the crystalline purity of stone-mirror waters). Golden Boys and Jade Maidens (Daoist attendant spirits) sprinkle sweet dew from precious vases, washing away worldly impurities, making the forms radiate with fragrance. Ten thousand deities descend to receive and guide them, assisting their ascent to luminous realms.

The third part is the "Clear Water Salvation of Souls Incantation," praising the perfected virtue of the Celestial Worthy of Dao and Virtue (Daode Tianzun, one of the Three Pure Ones), who sends down compassionate dharma-waters to cleanse souls from ignorance, eternally liberating them from the Five Turbid Worlds (referring to human suffering) to the sacred realms of the Three Pure Ones (Sanqing, the highest Daoist paradise). Through this purificatory bathing, all defilements of the souls are cleansed, restoring their spiritual consciousness to purity.

Through reciting these incantations, the entire ritual employs the power of various deities to help departed souls escape the sea of suffering (the trapped spirits in the netherworld's confines), enabling them to hear celestial music and attain liberation, swiftly departing the turbid world (human realm) to ascend to the pure celestial capital (Qingdu). They may be reborn as humans or obtain the path to immortality, eternally enjoying blessings and longevity.

This scripture describes the Daoist ritual for guiding departed souls, which consists of several key stages:

First is the purification and precept-bestowal ceremony for the deceased. The Daoist priest clears the soul's earthly afflictions, invites it to don ceremonial attire and approach the sacred altar to reverently pay homage to the Compassionate Deities (Daoist honored gods). Through reciting the "Incantation for Robing and Adornment," the priest helps the soul cleanse the Five Turbidities (a Buddhist concept referring to five types of defilement) and clarify the Eight Luminaries (Daoist term for vital bodily regions), achieving the effect of "sins extinguished and blessings born." Ultimately, the soul becomes worthy to stand among the Five Directional Thearchs and ascends to the Southern Court (celestial realm of the south).

The text then depicts the soul's majestic appearance after ritual bathing and robing: clad in flowing rainbow garments, exuding celestial fragrance, slowly departing its earthly dwelling. Facing the sacred thrones of the Three Pure Ones (Yuqing, Shangqing, and Taiqing - the highest Daoist trinity), the priest proclaims precepts from the "True Codes of the Nine Ordinances," transmitting talismanic incantations to assist the soul's transcendence into sainthood, enabling swift attainment of immortal fruits and rapid ascension to the celestial realms.

The second part involves the "Bestowal of Nectar and Ritual Nourishment" ceremony. The priest first stands to recite the Invocation Incantation of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), then sits to perform the ritual. The scripture emphasizes Yuanshi Tianzun as the ancestor of all Daoist paths, who through successive ages delivers sentient beings and disseminates profound mysteries. To universally save beings, one must first perform invocation rituals, beseeching divine witnesses to become the soul's spiritual refuge.

The text concludes with the full "Jade Clarity Wisdom-Life Invocation," expressing devout homage to the Lord of Emptiness and Master of Profound Mystery (both epithets for Yuanshi Tianzun). It extols the Celestial Worthy's merits in shaping heaven and earth and compassionate salvation, particularly mentioning the liberation of souls trapped in the Five Paths (celestial, human, animal, hungry ghost, and hell realms) of rebirth, delivering them from hell's sufferings. The scripture elucidates the Daoist view of life and death: the principle of form (xing) and spirit (shen) coalescing and dispersing - while physical forms inevitably dissolve, spiritual nature remains indestructible. Those failing to realize their true nature remain deluded by karmic consciousness, with souls trapped in bondage. Only through comprehending life-and-death's true meaning can one transcend physical constraints to attain the state of "Qi encompassing all phenomena."

This scripture depicts a Daoist ritual for the salvation of departed souls and the cultivation wisdom embedded within it.

First, it portrays the suffering state of souls in the underworld: tormented by the howling winds of Yin, yearning for sustenance yet burning with unquenchable thirst—a state of delusion and agony from which escape seems impossible. Thus, the Most High Lord Lao (the supreme deity of Daoism), moved by compassion, manifests the profound mystery of the Dao through offerings of incense and fine food. He employs ritual water (Fashui) and incantations to bring cooling relief, dispelling the darkness of the underworld's path and soothing the scorching anguish within these beings.

Now, there are families who establish altars and hold salvation rituals for their departed loved ones. They prepare pure offerings from the human realm, relying on the divine power of the Celestial Worthy (Tianzun) to bestow them. The scripture urges the souls to sincerely contemplate the true flavor of the Dao, to drink the divine nectar of the immortals, and to absorb the harmonious Qi (vital energy) of heaven and earth. Those who grasp the principle of "taking heaven and earth as their spring and autumn" (transcending time) and "viewing life and death as day and night" (seeing through the illusion of mortality) will attain eternal freedom.

Following this are two salvation incantations:

The first, the "Chant for Opening the Path to Truth," describes golden light piercing the underworld as lotus flowers uplift the soul to the heavens.

The second, the "Chant for Opening the Throat and Universally Nourishing with Ritual Food," speaks of using sacred water and nectar to moisten the throats of the departed, freeing them from the torment of hunger, thirst, and burning flames.

Finally, the scripture explains the miraculous effects of the ritual water: it contains the essence of the Five Phases (Wood, Fire, Earth, Metal, Water) and benefits all things. Like water, it embraces all impurities yet remains pure—capable of cleansing the karmic defilements of body and mind (the six senses and ten evils) while nurturing the foundation of spiritual practice (the nine orifices and hundred bones). The Celestial Worthy established this method precisely to deliver suffering beings from the underworld.

Notes:

1. Kuxin: emptying the mind of distractions, maintaining mental clarity.

2. Hangxie: the mist of night, referring to celestial dew.

3. Six roots: the six sensory faculties—eyes, ears, nose, tongue, body, and mind.

4. Nine orifices: the nine bodily openings, representing the entire body.

5. Great Canopy Heaven (Daluo Tian): the highest celestial realm in Daoism.

This scripture elucidates the profound significance and sacred efficacy of the three ritual offerings of incense, flowers, and water in Daoist ceremonies.

Regarding incense: When priceless celestial incense is lit, its fragrance forms seven layers of misty Qi (vital energy) that communicates with the natural Dao (the Way). Through invocations, the incense radiates nine-colored light. Cultivation of the Dao begins with the heart, and the heart's intentions can be conveyed through incense. True incense is neither ordinary smoke nor grain offerings, but rather that pure fragrance which reaches directly to the sacred realms of the Three Pure Ones (Sanqing, the highest Daoist trinity), pervades the ten directions of the universe, and even penetrates the Nine Nether Hells (the Daoist underworld) and the Five Paths of Rebirth. Such incense illuminates profound truths and is used to deliver departed souls. The scripture enumerates various divine incenses: Soul-Returning Incense, Wind-Reversing Incense, Seven-Colored Incense, Celestial Treasure Incense—their fragrances permeate all ten directions.

Concerning flowers: On the Jade Capital Mountain (a Daoist immortal peak) grows naturally the Seven-Jeweled Grove, while the Great Abundance Courtyard is shaded by the Eight Lofty Divine Trees. These celestial trees glow with radiant hues and flourish in emerald vitality. Consuming leaves from the Lofty Trees transforms one into a Jade Immortal with a body translucent as crystal; partaking of the Jeweled Grove's flowers refines golden bones with internal organs luminous as precious mirrors. These immortal blossoms cannot be cultivated in the mortal realm—the golden flowers with jade stamens, the Mysterious Pool's Yellow Sprouts (Neidan alchemical terms) all emerge from cultivation within the ordinary body, ultimately achieving immortal bones. Through the practice of "Three Flowers Gathering at the Crown" (a Neidan attainment) and "Nine Qi Forming the Body" (cultivation terminology), one may extol the Great Dao. The scripture lists various celestial blossoms: Nine-Numen Supreme Wondrous Flowers, Five-Numen Minor Marvelous Blossoms—their radiance illuminates all ten directions.

As for water: Before the separation of primordial chaos, heaven and earth were originally a single gourd of numinous liquid. This miraculous water divided into nine kinds of jade nectar, yet few comprehend its mysteries. Sages used it to aid the world, requiring understanding of its depths. Those who taste its true essence may comprehend the Dao's profound truth. Drinking three cups of this divine water ensures attainment of the Great Dao. This water transforms into a bellyful of vernal sunshine, scattering sweet dew across the heavens, connecting the Three Powers (heaven-earth-humanity), and blending all things between drunkenness and wakefulness. Like playing the "White Snow" melody on a zither or raising a cup to the moon in invitation, one wanders freely through the cosmos within a gourd, yearning for the realm of the Hongya Immortal (an ancient transcendent).

This scripture describes the extraordinary offerings presented to celestial deities during Daoist zhaijiao (purification rituals), categorized into three types: divine nectars, immortal fruits, and celestial grains.

First are seven miraculous nectars: the precious elixir infused with solar and lunar essences, the starlight-condensed elixir, the heavenly-dew elixir, the elixir transformed from the Golden Elixir (Jindan) and jade fluids, the spirit-light congealed elixir, and the jade-casket sealed elixir. These celestial ambrosias are inexhaustible, capable of circulating through the ten directions to nourish all heavenly realms.

Next are the treasures from the immortal orchard: the three-thousand-year-old flat peaches, purple-veined fairy apples, flame-red jujubes, and golden-purple pears. The scripture uses fruit cultivation as a metaphor for spiritual practice—when the heart-field is pure like pristine soil, it naturally bears fruits of wisdom; if overgrown with distracting thoughts like thorns, the roots of Dao wither. Some of these fruits require millennia to ripen, while others mature instantly, bestowing clarity and vitality upon those who partake.

Lastly are four types of celestial fragrant grains: the Feng Mountain rice, Long Mountain rice, azure-essence rice, and Great Harmony rice. Unlike earthly crops demanding laborious toil, these heavenly staples, though plain in taste, brim with Daoist Qi (vital energy). The text reminds cultivators: when enjoying such blessings, one should reflect on their rarity, embracing contentment without waste.

All these offerings radiate boundless fragrance, transforming through ritual into sacred sustenance for the ten directions. The scripture particularly emphasizes the cultivation attitude of "discarding ornamentation for substance"—just as fruiting requires shedding blossoms, spiritual practice demands grounded effort. The offerings serve not only as material tributes but also symbolize inner attainments: the "blossoms of the heart yielding fruits of wisdom" and the "fragrance of numinous treasure and enlightened insight."

This scripture primarily describes Daoist rituals for the salvation of departed souls, divided into two parts:

The first part involves liberating souls through the "Nectar Dharma Feast Incantation of the Most Compassionate Celestial Worthy of Jade Purity (Yuqing)." The text explains that the Great Dao (Dao) manifests through concrete phenomena, allowing practitioners to realize their true nature by observing external signs. With boundless sincerity, the ritual master nourishes all sentient beings. Through chanting, departed souls absorb the essence of heaven and earth (inner spiritual radiance), stabilize in the central position, and partake of celestial nectar (jade-like spiritual fruits and golden blossoms). The souls merge with the Dao, journeying through the vast void to rest in the primordial abode (referring to the Dantian or dwelling of the original spirit). Following the circulation of true Qi (vital energy), they ultimately ascend to the celestial realms.

The incantation describes souls gazing upon the heavens, absorbing solar and lunar essences, mastering the seven corporeal souls (in Daoism, humans possess three ethereal and seven corporeal souls), and focusing on the Dantian. In motion, they tread the void; at rest, they dwell in the primordial abode. When hungry, they consume jade blossoms; when thirsty, they drink celestial nectar. Uniting with celestial demons to cultivate true light, they contemplate the realm of the vast void, attaining perfect harmony. Practitioners should comprehend the serene true realm, aligning with natural laws to ultimately return to the source of the Dao.

The second part continues the salvation through the "Threefold Radiance Infant Nectar Dharma Feast Incantation." It aspires for souls to receive the essences of sun and moon (Yin-Yang energies), refine their ethereal and corporeal souls, accumulate the essence of Water-Fire (Kan-Li) union, fill the Three Palaces (upper, middle, and lower Dantian), perfect the Ten Accomplishments (various cultivation achievements), and swiftly transcend to the land of wisdom.

This incantation praises the radiance of sun, moon, and stars (Threefold Radiance), filling the Three Palaces with primordial energy. After partaking of these essences, the souls' bodies shine like the sun and moon, enabling them to behold the sacred truth and attain eternal life. The incantation depicts the magnificent vision of vast primordial energy permeating the cosmos, with celestial bodies illuminating one another. Within this radiance, souls unite with the Dao, enduring eternally beyond the cycles of time.

The entire ritual employs specific incantations and visualizations to help departed souls absorb celestial and earthly essences, purify, and ultimately transcend samsara, ascending to heavenly realms. This exemplifies the Daoist practice of communicating between heaven and humanity through prescribed ceremonial forms.

Heaven and Earth nurture all beings, and within the human body originally reside thirty-six thousand divine Qi currents (referring to the innate energy within the body). Yet as the great Dao declines in the world, the one hundred and eighty spiritual gates (referring to meridians and acupoints) in the body gradually deteriorate, damaging the foundation of innate true essence and leaving the tree of life (a metaphor for Jing, Qi, and Shen) without nourishment. In this state, the spirit cannot govern itself, and the Po (the seven corporeal souls) wander alongside ghosts and demons. To return to the source of life, one must rely on sacred incantations.

By consecrating food with mantras, we pray for the deceased soul to receive the refined essence of Heaven and Earth’s transformative power, allowing the five directional deities (the spirits corresponding to the five organs) to return to their true abodes. With the White Origin Lord (a Daoist guardian deity) protecting from the right and the Young Master (the body’s Yang spirit) supporting from the left, an emerald canopy manifests above the head, while golden lotus pedestals emerge beneath the feet. Fragrant clouds envelop the body, and sweet dew nourishes the heart, purifying the chaotic primordial spirit (innate consciousness) and nurturing the pure Qi within the void.

To guide the deceased to rebirth in the celestial realm, recite the Jade Clarity Great Compassion Cloud Palace Yin-Birth Sanskrit Chant, aiding the departed soul in cleansing its Hun and Po. The mantra conveys: The origin of the cosmos is boundless, condensing into the seven Po and three Hun (the soul system of the body). Twenty-four perfected beings (internal deities) roam freely, nurturing innate spirituality within the profound mysteries. The soul follows the cosmic cycles of creation and dissolution, born from Qi, inwardly preserving primordial chaos, and outwardly nourishing the seven meridians and hundred vessels. The deities of the five organs bloom like flowers, and the three Dantian (upper, middle, and lower cultivation centers) radiate brilliance. The plain-robed youth (the pure Yang spirit) guides the soul home, riding clouds to ascend as an immortal, soaring through mist and sky. Arriving at the Jade Capital, the celestial abode (the highest Daoist heaven), one pays homage to the Divine Lord (the supreme deity). To the left stands the Lord Without Equal (a guardian deity), to the right the White Origin Lord, with mystical beasts and crimson birds surrounding them. Above floats an emerald canopy, below golden lotuses support, fragrant clouds coalesce, and sweet dew flows endlessly.

In the dark depths of the Nine Nether Hells, the six defilements (desires of the eyes, ears, nose, tongue, body, and mind) form a prison. Yet with a single thought of purity, one can break through these confines. To abide in the true path, one must absorb the Great Harmony Qi (the harmonizing energy of Heaven and Earth). Further empowered by sacred scriptures, the ritual food is consecrated, so the departed soul may partake of the sweet dew and forever shed the dust of the heart. As celestial music drifts, the spirit roams freely. Before the offerings are even withdrawn, blessings have already spread to all directions.

To guide the deceased toward rebirth, recite the Nine Nethers Liberation Sweet Dew Ritual Food Mantra: The cool, sweet dew nourishes with its ineffable flavor. Like the seven treasures flowing through immortal groves, it eternally quenches hunger and thirst. Those who receive this ritual offering ascend to the Purple Mansion celestial palace. The lingering grace of the dew, cool and refreshing, extends to all sentient beings.

The hells are fathomless, blocked by iron mountains; the heavens are vast, yet no ladder reaches them. Only by relying on ten thousand golden rays can one break through the path of the Nine Nether darkness. Through mantra-consecrated food...

This scripture is a Daoist ritual text for the salvation of departed souls, comprising two incantations and related ceremonial instructions.

The first section contains the Chant for Breaking Through Hell and Ascending to Heaven. The text describes the path for souls to attain celestial ascent through cultivation: by practicing within the twelve-tiered Jade Tower (a Daoist meditative imagery), employing longevity techniques like swallowing the Hua Pool (saliva), and silently venerating the Heavenly Emperor through the Nine Perfected (internal deities). This is regarded as the pathway to the celestial realms, capable of radiating auspicious light to shatter the sufferings of hell and grant liberated souls supreme freedom. The incantation beseeches boundless radiance to illuminate and dissolve the underworld, enabling seven generations of ancestors and all wandering spirits to ride fragrant clouds and attain eternal peace upon blue lotus blossoms.

The second section presents the Three Lights' Essence and Sweet Dew Nourishment Chant. Here, the text explains how the human body coalesces from the essences of sun and moon, yet a single misguided thought may lead to rebirth in unfortunate realms. Through this chant, departed souls may return to their original Qi, achieving rebirth in the primordial state before the separation of chaos. The incantation depicts the cosmogonic process: from the undifferentiated primal Qi dividing into Yin-Yang, to the solar and lunar essences forming the Three Lights (sun, moon, stars), ultimately returning to the Great Void. After partaking of the Nine Qi (heavenly and earthly refined energies), souls transcend physical form to enjoy eternal bliss.

The concluding portion explains the functions of these chants and rituals: these sacred incantations and nectarous dharma words (sacred language for salvation) help the deceased obtain the pure flavor of detachment (refined energy) and assimilate primordial Jing (pre-natal vital essence) to achieve longevity. The ceremonies also bless living relatives, extending grace to all beings throughout heaven and earth.

The ritual feeding section emphasizes the paramount importance of offering sustenance: the highest form of charity involves making offerings to the Heavenly Venerables, Perfected Saints, and all sentient beings. Through these Fa Shi (sanctified ritual foods), both the departed and all creatures may receive deliverance.

This passage explains how to handle the remaining offerings after a Daoist zhaijiao (purification ritual). The leftover sacrificial food (zhai zuo) should be distributed to beings of the underworld (youlu, referring to the realm of spirits) so they may be nourished and relieved from suffering. This practice embodies the Daoist principle of "great Dao's compassion" (da dao cibei), where such acts of charity help guide wandering souls back to the proper path of immortality.

The Daomen Tongjiao Biyong Ji (Essential Collection for Universal Daoist Practice), a Song Dynasty liturgical compendium, records these specific zhaijiao procedures in its fifth volume. Here, particular emphasis is placed on caring for beings in the underworld, reflecting Daoism's religious ideals of delivering the deceased and universally saving all sentient beings.

The "Guidance on Liturgical Praise" recorded by Lü Taigu, the Crane Forest Daoist in the sixth volume of Essential Collections for Daoist Practice, provides detailed specifications for Daoist ritual protocols:

In zhaijiao (Daoist purification rituals), the selection of officiants follows strict criteria. The "Qi Official" (chief officiant, often mistakenly called "zhai master" today) must choose virtuous practitioners as fashi (high-ranking ritual masters), while those well-versed in liturgy serve as dujiang (ritual directors). The dujiang oversees liturgical chanting and guides ceremonial sequences, ensuring all procedures follow established norms. Before commencement, drums and chime stones summon participants, followed by altar ascent and praise chanting. If the dujiang is elderly and unable to perform strenuous duties, another Daoist may temporarily assume the chime-stone and ceremonial duties—though this represents a modern adaptation (where chime-holding has become standardized) rather than ancient practice (where simpler rites required fewer assistants).

The fashi, as primary ritual conductor, handles memorial submissions and directs prostrations, always positioned at the procession's forefront. Should advanced age hinder performance, they must voluntarily resign rather than serve as figureheads. The jianzhai (discipline supervisor) enforces keyi (liturgical rules) strictly, announcing penalties for violations beforehand. Offenders must repent sincerely, avoiding disruptive behavior during corrections to maintain ritual sanctity.

The shijing (scripture custodian) prepares the altar space and ritual seats, properly arranging scriptures and offerings. According to tradition, the zhai hall (modern altar space) contained two elevated seats for thrice-daily scripture lectures (delivered by masters versed in the classics). During recitations, Daoists sat orderly while designated attendants maintained purity (xingjing), managed incense (shixiang), and tended texts (shijing). Post-recitation, scriptures were reverently stored in the zhai hall for veneration. The altar area remained immaculate, with sacred objects protected from casual contact.

The shixiang (incense attendant) role, though clearly defined, has seen recent neglect. Similarly, the shideng (lamp attendant) must diligently maintain illumination until dawn. Some recent irregularities include preventing scripture custodians from altar preparation while establishing separate...

This passage primarily discusses the historical evolution and standardized procedures of the "Zhitan" (the position of altar officiant) in Daoist Zhaijiao (purification rituals), while critiquing contemporary practices that deviate from ancient regulations.

Regarding the establishment of Zhitan positions, in addition to the traditional six primary roles, supplementary positions were introduced. This was due to rituals in the Shu region (modern-day Sichuan), where external altar ceremonies were added beyond the ancient liturgical prescriptions. As a result, the three attendants originally responsible for scriptures, incense, and lamps (Shijing, Shixiang, and Shideng) neglected their core duties. The author emphasizes that while division of labor may be flexible, officiants must wear ritual vestments and adhere to protocols to maintain liturgical integrity.

According to the Jinlu Guyi (Ancient Golden Register Rites) and Huanglu Jiufa (Old Yellow Register Methods), on the eve of the fasting period and at its completion, a "Ziran Chao" (Natural Audience) must first be performed—a ritual of repentance to the Ten Directions with three prostrations—before other ceremonies commence. The formal initiation of the fasting ritual occurs during the Xu hour (7–9 PM): First, celestial officials are invited to take their positions, after which a designated person reads the duty statement before the Mysterious Master (the primary deity). The prayer text is then cast into the Ten Directions incense burners on the main altar, followed by incense offerings and prostrations at the inner altar. The incense burner is lit, and a deep bow is performed. Next, the fasting declaration is read, the Great Thanksgiving ritual is conducted, precepts are proclaimed, the Dujiang (ritual master) assigns roles, and after accepting their duties, the officiants recite the liturgy (Keyi). Vows are then made, the incense burner is extinguished, and a final audience is held before the Mysterious Master.

This ritual framework has been transmitted through generations of patriarchs, from Celestial Master Zhang (Zhang Daoling), Lu Jianji (Lu Xiujing), Celestial Master Kou (Kou Qianzhi), and Zhang Qingdu (Zhang Wanfu), emphasizing that fasting rites originate from the Natural Audience to honor their roots. However, recent practitioners, ignorant of proper protocols, have disregarded ancient norms by first appointing the six roles before the Mysterious Master, reciting liturgies, and conferring ritual implements (jiance), only then ascending the altar to perform rites—falsely attributing this to Master Lu Jianji's methods. The author, Du Guangting, sternly criticizes such arbitrary alterations to liturgy and slander of past sages, urging discerning individuals to reject these practices.

Lastly, the text notes that ancient liturgies lacked the "Zhuxiang Tingcan" (incense-offering hymns) and "Fazou" (memorial submission) segments. When Scholar Yang Gongjie revised the Jinlu Yi (Golden Register Rites), he added the Zhuxiang segment as part of official temple protocol: After communal incense offerings and prostrations, a declarant (biaobai) reads the fasting intent and incense invocation before proceeding to the Mysterious Master for role confirmation. In Jiao (offering) rituals, the Zhuxiang is led by the High Merit Master (gaogong), indicating that ancient rites were not entirely devoid of audience protocols.

This passage discusses the evolution of the "Suqi" (preliminary invocation of deities) segment in Daoist Zhaijiao (purification rituals). Originally, Suqi should be conducted before the formal ceremony, as repeatedly emphasized by Master Guangcheng (Du Guangting, the renowned late-Tang dynasty Daoist priest). According to orthodox liturgical procedures, the appointment of ritual officiants (Buzhi) and the proclamation of precepts (Shuojie) should follow the reading of memorial texts (Xuanci). This sequence ensures the deities are first informed about the ritual's purpose, rather than being addressed only during the descent of sacred beings (Jiangsheng) and libation offerings (Zhuoxian).

Later misinterpretations arose, such as Priest Wumei's insistence in his "Critical Corrections" that Buzhi and Shuojie should occur after clearing offerings (Cheji). Official Yang Gongjie (Yang Jie of the Song dynasty) perpetuated this error by moving Buzhi and Shuojie before the ritual commencement (Qishi), completely deviating from the transmitted standards of past masters.

Contemporary practice has become unnecessarily convoluted—combining deity veneration (Canshen) with Suqi, while preliminary announcements (Guangao) outside the altar are made during the initial altar opening (Qitan). This creates redundant layers, like building houses within houses or adding roofs atop roofs. Though this longstanding error proves hard to rectify completely, we could at least eliminate the altar-side Suqi and consolidate all announcements at dawn on the ritual's third day—a more coherent arrangement.

This account references liturgical standards established by Master Guangcheng, Academician Yang, and Instructor Sun (Sun Yizhong, a Song-dynasty Daoist priest). Through textual research on ancient protocols, it compiles hymns and ritual models that honor tradition while accommodating contemporary needs, thereby promoting Daoist teachings.

(Note: This reflects scholarly debates during the Song dynasty about liturgical sequencing, demonstrating Daoism's self-correcting approach to ritual transmission.)

The seventh volume, sixth section of Daomen Tongjiao Biyong Ji (Essential Collection for Daoist Education) records the liturgical standards compiled by Daoist Lü Taigu of the Crane Forest tradition, focusing on the altar arrangement and visualization techniques (meditative contemplation) for Daoist zhaijiao (purification rituals).

Regarding the altar consecration ceremony, it synthesizes records from three eminent masters: Celestial Master (Tianshi) Du, Master Yang Cigong, and Master Zhang Wujin. The northern position of the altar is where the dujiang (chief ritual master) stands, known as the "Earth Portal" (the directional interface for energy exchange between altar and cosmos). Celestial Master Zhang Wanfu's Xushi Yi (Protocol for Ritual Sequences) illustrates that all altar ceremonies are directed by the dujiang, hence the consecration should naturally be led by this master. However, Yang Jie Cigong suggested appointing a separate "liturgical master" for consecration—a misunderstanding since the dujiang inherently fulfills this role. Another misconception involves placing sword-water at the Earth Portal without recognizing the dujiang's standing position itself constitutes this portal. Should the altar face a non-northern direction, proper orientation adjustments must be made.

Celestial Master Du's guidelines for baishi cunxiang (pre-petition visualization): The liturgical master should don a dark ceremonial cap and crimson-brown ritual robes while standing at the Earth Portal to deliver petitions. The petition generally follows this structure: "This disciple [stating one's ritual title], knowing well that the workings of Yin-Yang rely on divine protection, and that salvation for both earthly and spiritual realms finds no higher power than the Dao (the Way), observes celestial omens in the Jasper Heaven (cosmic realm). Through the Huanglu Zhai (Yellow Register Rite for salvation), we seek disaster relief. We, revering the True Dao and holding ritual office, traverse mountains and rivers with hearts devoted to service. Now, on behalf of [official title] at [location], we conduct a [duration]-day zhaijiao (purification ritual), rotating scriptures and practicing the Dao according to liturgy. Purified in body and mind, we proceed on schedule, praying our words reach celestial ears. May the Supreme Lord Lao (Taishang Laojun) issue new decrees, bestowing transformative grace, commanding true officials to descend and witness. May the Three Luminaries (sun, moon, stars) be haloed in auspicious clouds, and the four seas enjoy seasonal harmony. May repentance find audience and petitions reach the divine. With sincere hearts, we visualize the sacred presence and await resonance."

Master Yang's addendum: Before formal petitions, first visualize the Three Masters (Sanqing) in the west, then contemplate the Three True Lords—Tang, Ge, and Zhou—before the altar. Lord Tang appears wearing a vermillion yang headscarf and tongtian crown, clad in crimson robes, holding a dragon-headed sword in his right hand and a talisman (fulu) in his left. Lord Ge wears identical attire with a jade halberd, while Lord Zhou carries a jade yang scepter with similar regalia. Next, visualize true officials descending in vermillion robes upon a nine-phoenix chariot, treading the dougang (Big Dipper constellation) pattern onto the altar.

This scripture describes the specific procedures of the "Cleansing Impurities" ritual (shouhui) in Daoist Zhaijiao (purification rituals). The Daoist priest first visualizes the Big Dipper covering their head, with the dipper's handle pointing forward without obscuring their vision. While silently reciting prayers, they envision the four directional deities (Azure Dragon of the East, White Tiger of the West, Vermilion Bird of the South, and Black Tortoise of the North) guarding their body, with the sun, moon, and five planets shining above.

The priest then forms a specific hand seal (the Wugu Jue: thumb pressing the middle segment of the middle finger while curling the other fingers) to summon the four directional deities in sequence: The Azure Dragon descends from the Jiao and Kang constellations, exhaling clouds and mist with thunderous roars, circling through the eight directions and four seas before taking position on the left; The White Tiger corresponding to the Zi and Shen constellations appears snow-white and majestic, terrifying beasts with its mountain-shaking roar before stationing on the right; The Vermilion Bird, king of all fowl, emerges from the Crimson Abyss with cries piercing the heavens, adorned in rainbow hues and preceded by six divine manifestations; The Black Tortoise, born from the Lunar Essence as a turtle-snake hybrid, traverses the Nine Netherworlds commanding myriad spirits before taking position at the rear.

Clasping hands over the heart while standing in a T-stance, the priest announces the assembled four deities will accompany them in touring the nine regions. Sixteen divine generals (under the command of the Great Unity Star Lord who governs human fortunes) stand ready to serve, with the Three Officials of Heaven, Earth and Water providing additional protection.

Holding a sword in the right hand symbolizing the cyclical interactions of the Five Phases (mutual generation and restraint among Fire, Wood, Water, Earth and Metal), this blade commands spirits and ghosts, directing the twenty-eight lunar mansions wherever it points, aided by the Big Dipper's authentic spiritual power to bring countless blessings. The left hand holds a water vessel containing ordinary water transformed through incantation into divine water (legendary sacred water spat by five dragons, consumed by the Celestial Emperor for millennia) to purify demonic impurities.

Finally, the priest brings sword and water vessel together while reciting mantras to complete the ritual. This passage fully presents the complete Daoist ceremonial protocol for summoning divine protection and eliminating impurities through visualization, hand seals, footwork, and ritual implements working in harmony.

This is the ritual of "True Water of the Five Directions" performed in Daoist liturgy. The ritual master invokes the power of five directional divine dragons through talismanic incantations to consecrate the ritual water. First, the master ceremoniously summons the Azure Dragon of the East, Vermilion Dragon of the South, White Dragon of the West, Black Dragon of the North, and Yellow Dragon of the Center—each bearing talismanic decrees and wielding divine swords to infuse the sacred water with authentic Qi (vital energy). The text emphasizes this consecrated water's extraordinary nature, containing the essential Qi of five celestial constellations, while the ritual swords—tempered nine times in accordance with the Great Dipper's power—are likewise divine instruments.

The master then turns southwest to recite the "Incantation for Purifying Heaven and Earth," summoning guardians from all eight directions. Through the Jade Emperor's talismanic authority proclaimed across the Nine Heavens, this ritual gains power to vanquish demons, expel evil, and ensure protection. The chant references the "Central Mountain Divine Incantation" capable of exorcising ghosts and prolonging life, with responsive energies from the Five Sacred Peaks and Eight Seas ensuring the dissipation of malignant influences and eternal preservation of Dao-Qi.

Next, facing northwest, the "Incantation for Pacifying Local Deities" is recited. Invoking the majestic name of Yuanshi Tianzun (Celestial Worthy of Primordial Beginning), it stabilizes territorial spirits, commanding city gods and earth deities to resume their proper stations—jointly safeguarding the ritual space, apprehending evil entities, and maintaining purity within and without.

The ceremony culminates in the northeast with the "Altar Purification Incantation." Here the master assumes the divine identity of the Great Unity Perfected Being (a major Daoist deity) from the Mystic Cavern, wearing the Dipper's celestial crown while treading upon directional spirits, and wielding the dragon palace's cosmic ordinances. Through systematic engagement with Five Phase orientations, astral veneration, and divine summons, the complete ritual achieves altar purification and apotropaic protection. Each incantation concludes with the urgent formula "Swiftly, swiftly, in accordance with the statutes and ordinances," demanding immediate celestial enforcement.

This scripture describes the Daoist exorcism ritual of Bugang Tadou (Pacing the Celestial Network and Treading on the Dipper), a special footwork pattern, along with the process of summoning divine generals. The ritual master must walk in specific directions while visualizing (contemplating) the descent of four great divine generals and reciting corresponding sacred incantations.

Beginning in the southeast direction, the master visualizes Marshal Tianpeng (chief of the Big Dipper's divine generals) descending while reciting the Tianpeng Incantation. This spell depicts Tianpeng commanding 300,000 celestial troops, wielding ritual implements like the Imperial Bell and Mighty Sword, capable of slaying demons and devouring evil spirits. Phrases like "Nine Mysteries Slayer of Youth" and "Five Ding Commanders" refer to divine generals under Tianpeng's command.

Turning to the southwest, the master visualizes Deputy Marshal Tianyou (Tianpeng's lieutenant) descending while reciting the Tianyou Incantation. This general wears a celestial round crown and treads on earthly square boots, draped in ritual robes patterned with the Big Dipper constellations, able to subdue hordes of demons and dispel inauspicious influences.

Proceeding to the northwest, the master visualizes General Zhenwu (the Perfected Warrior, Northern Water Deity) descending alongside General Heisha. The Zhenwu Incantation describes his manifestation from lunar essence, with a turtle-snake composite form, patrolling the six directions to eradicate demonic entities and safeguard household and national peace.

Finally, in the northeast, the master visualizes General Heisha (one of the Five Northern Qi Celestial Lords). His incantation emphasizes this divine ruler's power to sever ghostly portals and expel pestilence. The phrase "running talismans to capture records" refers to using fulu (talismans and registers) to seize demonic influences, while "warding off the five pestilences" means dispersing five types of epidemic qi.

Each incantation concludes with "urgently, urgently, in accordance with the statutes and ordinances," a standard Daoist spell-ending formula indicating immediate execution of divine will. The entire ritual constructs a sacred protective boundary through the coordination of celestial pacing, deity visualization, and incantation recitation to exorcise evil and avert calamity.

This scripture describes a Daoist ritual for exorcism and altar purification, incorporating multiple incantations and ceremonial procedures:

The text first depicts the awe-inspiring forms of the Thunder Department's divine generals: The Three-Five Generals (Daoist deities) lead the Thunder Gods and Lightning Mothers, descending like wind and lightning, wielding the Emperor's Bell (ritual implement) and wearing Kunlun crowns, patrolling the world to capture malevolent spirits. It specifically emphasizes subduing those evil deities worshipped with blood sacrifices—any who dare resist will have their souls bound by the Northern Dipper Lords and be directly executed by the Three Platforms and Seven Stars generals, reducing the malign influences to ashes.

Next comes the purification ritual: The Five Directional Thearchs (Green, Red, White, Black, and Yellow Emperors) are respectfully invited to descend with their respective entourages, each bringing a specific number of purification officers. Simultaneously, 120 duty-bearing celestial officials from heaven and earth are summoned to collectively cleanse the altar space of all impurities originating from celestial, terrestrial, human, ghostly, livestock, or insect sources. Special mention is made of invoking the Purification Phoenix (divine bird) to thoroughly purify from east to west.

The ritual then turns westward while visualizing the Green Emperor in the east, reciting the eastern incantation: This chant originates from the Dongyuan Shenzhou Jing (Scripture of the Divine Spells from the Cavern Abyss), primarily invoking the protection of twelve divine youths differentiated from primordial chaos qi to safeguard the liver's ethereal soul (hun). Through cultivation of the nine orifices and nine passes (internal and external bodily portals), it employs the Divine Tiger's flaming breath and flying sword's fire to purge blue pathogenic qi (liver-related malign influences), ultimately achieving the effect of "securely protecting the Imperial Lord" (the body's internal deities).

Finally, facing north while visualizing the Red Emperor in the south, the southern incantation is recited: It describes the opening of the Red Brilliance World (southern fire-attribute celestial realm), where the palaces of the Three Youths (fire department deities) radiate brilliant light. The Vermilion Phoenix (southern divine bird) spews true fire capable of melting metal, while the flowing bells' (ritual implement) lightning specifically slays crimson demons, incinerating nine types of vile ghosts into ashes to clear obstacles for the imperial house (or Daoist practitioners).

All incantations conclude with the imperative "urgently, urgently, in accordance with the statutes and ordinances," demanding immediate enforcement of celestial law. The entire ritual achieves exorcism and purification by summoning the Five Directional deities and employing the Five Phases' (Wood, Fire, Metal, Water, Earth) powers, embodying the Daoist cosmological view of "heaven-human resonance" and the cultivation requirement of "internal-external purity."

This scripture outlines a complete Daoist ritual sequence, primarily involving visualization practices (contemplating deities) in five directions along with incantation recitations, followed by purification procedures for cleansing the body of impurities.

First, facing the south, the practitioner visualizes the Three Qi Heavenly Lords (deities governing the southern direction) while reciting an incantation to invoke divine protection. Next, turning to the east, they face the west to visualize the White Emperor (sovereign deity of the west), chanting an incantation to summon the golden essence Qi (vital energy), praying for the elimination of malevolent forces and the stabilization of the soul. Then, shifting to the south, they face the north to visualize the Black Emperor (northern sovereign deity), reciting an incantation to mobilize the primordial radiance of the Five Qi, beseeching the subjugation of demonic forces and the protection of home and nation.

Afterward, in the central position, the practitioner visualizes the Yellow Emperor (central sovereign deity), chanting an incantation to harmonize the primordial Qi of chaos, praying for tranquility of body and mind, and alignment with the Dao through Wuwei (non-action). Each directional incantation concludes with the phrase "urgently as commanded by the law," signifying immediate efficacy.

The purification ritual follows: the ritual master wields a ceremonial sword, visualizes the deities, and sprinkles sacred water upon the ritual participants (Zhaiguan) while reciting an incantation. The chant explains that this divine water purifies heaven, earth, humans, and spirits, and after three sprinklings, all malevolent influences are expelled, ensuring longevity. Finally, a body-commanding incantation is recited, instructing the divine spirits within the disciple’s body to return to their proper positions.

The scripture emphasizes that before paying homage to the True Sages (Daoist revered deities), one must first perform the ritual of purification to cleanse both form and Qi (vital energy), ensuring purity essential for communion with the divine. The entire ceremony is meticulously conducted by the presiding master, purifying every part of the participants’ bodies—including the Five Viscera, Six Bowels, limbs, and bones—preparing them for sacred interaction.

This scripture contains ritual incantations used in Daoist Zhaijiao (purification ceremonies), comprising four sections that employ visualization (cunxiang) and mantra recitation to invoke blessings and dispel misfortunes for the ritual patron.

The first section establishes the practitioner's sacred identity: the adept declares themselves a descendant of Lord Lao (Taishang Laojun), wearing the Vermilion Bird crown and Black Tortoise boots, flanked by the Azure Dragon guardian to the left and White Tiger attendant to the right. These four sacred creatures represent the directional deities: Vermilion Bird (southern fire deity), Black Tortoise (northern water deity), Azure Dragon (eastern wood deity), and White Tiger (western metal deity). The incantation petitions for the patron's Five Viscera to be harmonized, body and mind purified, protected from malignant influences, and guarded by celestial soldiers.

The second section contains the Five Viscera mantras, invoking the deities governing internal organs: Dan Yuan (Heart Spirit), Hao Hua (Lung Spirit), Long Yan (Liver Spirit), Xuan Ming (Kidney Spirit), Chang Zai (Spleen Spirit), and Long Yao (Gallbladder Spirit). Each deity oversees specific physiological functions. The verses emphasize that by visualizing these shen (spirit) embodiments and cultivating according to natural rhythms, practitioners may attain longevity.

The third section presents the Seven Facial Deities mantras, summoning the spirits governing cranial features: Cang Hua (Hair Spirit), Jing Gen (Brain Spirit), Ming Shang (Eye Spirit), Yu Long (Nose Spirit), Kong Xian (Ear Spirit), Tong Ming (Tongue Spirit), and E Feng (Tooth Spirit). These collective guardians stabilize facial organs and pacify the hun (ethereal soul) and po (corporeal soul).

The fourth section contains the Big Dipper calamity-dispelling mantra, visualizing the seven stars (Tan Lang, Ju Men, Lu Cun, Wen Qu, Lian Zhen, Wu Qu, Po Jun) forming a protective canopy above the patron. Venerated as deities governing life, death, and cosmic order, the Northern Dipper stars are invoked to eliminate misfortunes and bestow blessings. The incantation references the guiding power of Tian Gang (the seventh Dipper star), concluding with supplications to the Jade Emperor and Purple Tenuity Emperor for divine protection.

These mantras embody the Daoist cultivation concept of "deities within the body" (shen zhong shen), which posits that every bodily organ houses resident spirits. Through visualization and incantation, practitioners activate these spiritual forces for nourishment and protection. During rituals, Daoist priests employ deity visualization and mantra chanting to secure health and peace for ceremony patrons.

This scripture records the incantations and ritual steps (a special religious gait) used in Daoist purification rituals (Zhaijiao). At the commencement of the ceremony, the ritual master recites the "Three Platforms" incantation, invoking the Three Platform Star Lords (three celestial deities governing fate in Daoism) to bless participating disciples with peace and auspiciousness, ensuring their bodies remain pure, spirits refreshed, souls tranquil, and meridians unobstructed.

The master then wields a ritual sword to inspect the altar, first proceeding to the southwest corner to recite demon-expelling mantras. These incantations summon celestial forces including the Six Jia Generals (six guardian deities) and the Big Dipper stars, while invoking the protection of divine beasts like the Azure Dragon and White Tiger to eliminate inauspicious influences such as malicious gossip, evil spirits, and thieves. The phrase "Swiftly, swiftly, in accordance with the statutes" that concludes the incantation is a standard Daoist formula indicating immediate efficacy.

Turning northwest, the master performs Yu Steps (mystical paces traditionally attributed to Yu the Great's flood control efforts) while reciting the Eight Trigrams (Bagua) incantation. This chant mobilizes the power of the eight directions: deities of Qian (Heaven), Kun (Earth) and other trigrams manifest their might as tiger-steps and dragon-leaps open the Celestial Gate and Earthly Door (portals between heavenly and underworld realms). The Yu Steps resonate with the Tian Gang star, compelling spirits to submit and malevolent entities to retreat.

Finally, the master establishes a sacred boundary using T-steps (a footwork pattern resembling the character "丁") while moving from northwest to northeast across the altar space. Taking nine steps in total, the master simultaneously sprays purified water to cleanse the area. This step pattern combined with incantations creates a consecrated boundary zone, shielding the ritual from demonic interference.

The entire ceremony constructs sacred space through meticulous coordination of specific steps, directional alignments, and verbal formulae, summoning divine protection to achieve the dual purpose of exorcising evil and attracting blessings. The ritual's efficacy emerges from the precise synchronization of bodily movements, spatial orientations, and sacred utterances that together activate cosmic correspondences.

This passage describes the complete procedure of a Daoist exorcism ritual. The priest first respectfully invites the Five Directional Divine Lords (Green Lad, Red Lad, White Lad, Black Lad, and Yellow Lad) to descend upon the altar. Each divine lord arrives leading numerous celestial generals and soldiers, riding the Qi (vital energy) of stars corresponding to their respective directions as they descend from heaven.

The ritual proceeds sequentially through the five directions: east, south, west, north, and center. Each direction involves specific actions: first reciting incantations, then walking in "Ding steps" (a special footwork pattern) to the designated position, and finally spraying water toward a specific direction. The divine lords deploy their spiritual power to search for and expel evil spirits and malevolent forces while simultaneously establishing protective boundaries. For instance, the Eastern Divine Lord marks the boundary from northeast to southeast, the Southern Divine Lord from southeast to southwest, and so forth.

When the Central Divine Lord descends, the priest must perform the "Seven Stars Steps" (mimicking the Big Dipper constellation's pattern) at the "Earth Gate" (a specific directional position). During the first lunar month, the priest begins with their back to the Yin position, turning to enter the Dipper constellation's orientation with each step while visualizing celestial officials, the sun and moon, stars, and the mountain gods of the Five Sacred Peaks.

The phrase "urgently, urgently, in accordance with the statutes and ordinances" is a common concluding formula in Daoist incantations, signifying immediate execution of divine commands. Through the coordinated use of directional positioning, ritual steps, visualization techniques, and incantations, the entire ceremony achieves the purpose of purifying the ritual space and exorcising evil influences.

This passage describes the complete Daoist ritual (Zhaijiao) process for summoning celestial troops and divine generals to exorcise evil and suppress malevolent forces. The ritual master first invokes the Seven Stars of the Northern Dipper (Big Dipper) - the Star Lords of Greedy Wolf, Giant Gate, Prosperity Store, Literary Curves, Pure and Upright, Martial Arts, and Army Breaker. Each stellar deity possesses specific functions: the Greedy Wolf Star devours evil spirits, the Giant Gate Star radiates awe-inspiring light, the Prosperity Store Star commands celestial troops, the Literary Curves Star illuminates with wisdom, the Pure and Upright Star descends with majesty, the Martial Arts Star assists the Heavenly Dao, and the Army Breaker Star seals demonic gateways.

The master then grasps the ritual sword and recites incantations, commanding all malevolent entities across the four directions to tremble in terror, while ordering local earth deities (Sheling) throughout the nine regions to obey instructions - executing the wicked while protecting the virtuous. Only after complete eradication of demonic entities can human peace be restored. All commands for healing and exorcism must be implemented immediately, with the swift efficacy of legal statutes.

The text then details the deity-summoning procedure: First, following ritual protocols, various celestial troops are reverently invited - including heavenly immortals, earthly transcendents, flying immortals, perfected beings, solar and lunar deities, and the Five Thearchs of the Nine Palaces (key Daoist deities). These fully-armed divine generals encircle the altar three times to inspect the ceremonial space. The master uses the sword tip to trace three counterclockwise circles on the ground, symbolizing three protective barriers: above spreads the Celestial Net (drawn with seven horizontal strokes), below lays the Earthly Web (drawn with seven vertical strokes), suppressing all rebellious specters, earthbound spirits, and elemental entities beneath the authority of Kuixing and Gangxing (two pivotal stars of the Big Dipper), banishing them eternally into unfathomable depths.

Finally, the master inscribes the character for "ghost" with his sword, directs it toward the core of the haunting, and sprays water while chanting. The spell mobilizes the generative and controlling cycles of the Five Phases (Wood, Fire, Earth, Metal, Water), harnessing the Northern Dipper's power with the protection of the Six Jia Divine Generators (Daoist guardian deities) and the Three Platforms Star Officials who expel evil. As the incantation activates cosmic rotation and yin-yang circulation, the master performs Yu Steps (the mystical pacing pattern said to originate from Yu the Great's flood control), forcing all demonic entities into hiding. Upon completing the water spray, he immediately turns right and concludes the ritual by stepping through the stellar positions.

This passage primarily contains Daoist exorcism incantations and prayer texts (qibai). Let me explain section by section:

The exorcism incantation part begins by chanting "All evil impurities shall neither move nor act," accompanied by knocking the teeth three times, then returning to the original position. Next, the right hand draws the character for "ghost" (gui) in overlapping strokes—this is called the "Seal for Gathering All Evil Impurities," a specific mudra (hand gesture) used for exorcism.

The "Celestial Master Du's Sword Slaying Incantation" is a chant where Lord Lao (the deified Laozi) commands all celestial beings to subdue evil spirits. The general meaning describes Lord Lao summoning heavenly spirits and dispatching seven divine generals bearing swords to patrol, with wind and fire jointly eliminating malevolent forces. It emphasizes that the Nine Heavens (highest celestial realm) have issued commands all deities must obey, concluding with "urgently urgent as the law decrees" (jiji rulü ling) to indicate immediate execution.

The "Golden Register Rites Sword Slaying Incantation from Zhang Wujin" follows a similar pattern, also featuring Lord Lao commanding celestial troops to vanquish demons. It mentions brandishing the Golden Star (Venus) and casting fiery bells (ritual implements) to sweep through the ten directions purging evil winds while distributing true Qi. It likewise concludes with "urgently urgent as the law decrees."

"Yang Cigong's Water Consecration Prayer" is a devotional text used during Golden Register (Jinlu) ceremonies—important Daoist zhaijiao purification rituals. It references the Hetu (River Chart, a legendary cosmic diagram borne by a dragon-horse) revealing celestial will, with the speaker humbly acknowledging their role as a ritual officer (zhiguan) and vowing sincere devotion without forgetting to repay divine grace.

"Zhang Wujin's Prayer" describes the Taiji (Supreme Ultimate) in its undifferentiated chaos, with the Great Dao excelling at saving sentient beings. It mentions the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, highest Daoist deity) leaving jade scriptures, while the Purple Sovereign (Zihuang) transmitted the Golden Register liturgy. The speaker, serving as a ritual judge (faguan), offers heartfelt supplications.

The final passage depicts deities descending amid stilled divine winds, purifying the ritual space. The ten directions radiate with jade light as the four seasons manifest clear celestial signs. Demonic forces find no quarter here, as the power of sword-water spirits (exorcism implements) is invoked to eradicate all impurities.

This scripture describes the purification altar ritual (Zhaijiao) and deity-invocation process in Daoist liturgy. Priests prepare to receive divine presence through physical ablution and spiritual purification. They petition the Supreme Lao Jun (the highest Daoist deity) and Celestial Venerables (high-ranking divinities) to dispatch heavenly officials for cleansing impure Qi (vital energy) between heaven and earth—calming winds, dispersing clouds, and allowing sunlight to illuminate the space so sincere prayers may reach celestial realms.

The text references Zhengyi (Celestial Master tradition) and Yangping Zhi (one of the twenty-four early Celestial Master parishes), indicating this as a Zhengyi ritual. Priests employ "Water led by Five Phases" for purification and "thousand-tempered steel" swords to vanquish demons—standard ritual implements in Daoist ceremonies. They claim inheritance of the "Mysterious Primordial Purity" Daoist lineage, wielding secret Fulu (talismanic registers) such as "Nine Phoenixes Shattering Defilement" and "Ten Celestial Summons for Dragons."

The latter section details further altar purification, where priests cleanse the ritual space, dispel baleful auras, and open cloud-paths to welcome deities. Concentrating their Shen (spirit) with tranquil breath, they bow awaiting divine response. "Imperial Chariot" denotes the Big Dipper's celestial carriage, emphasizing the altar's absolute purity—even practitioners' minds must maintain emptiness to commune with the divine. The concluding term "Revering Truth" underscores this solemn ceremony's purpose of honoring the true Dao.

The entire process embodies the Daoist principle of "Heaven-human unity," where external purification and internal cultivation merge to achieve resonance between mortals and deities, connecting the manifest and subtle realms.

This passage describes the preparatory work and invocations for a grand Daoist zhaijiao (purification ritual) ceremony. Before commencing the ritual, the Daoist priests first perform purification rites (jiehui) to cleanse the ceremonial space, reciting divine incantations to dispel impure qi (vital energy).

The presiding priest (referring to himself as "your servant" in the text) declares the need to purify body and mind, erect an altar worthy of celestial standards (the "altar modeled after the Heavenly Emperor"), and prepare immaculate offerings with utmost devotion for the heavenly rites. Concerned that worldly impurities might obstruct the descent of deities, they earnestly entreat:

The Most High Lord Lao (Taishang Laojun, supreme Daoist divinity) to command the celestial officials to stand in readiness, dispatching heavenly soldiers and generals to secure all directions, establishing strict guardians around the incense altar. Their prayer seeks to expel all malignant influences, allowing the divine procession to descend upon the ornate sacred throne (the "embroidered seat"), calming tempests between day and night, and making auspicious starlight and sunlight manifest between darkness and light.

Finally, the priests declare their sincere vigil before the altar, holding their breath in reverent anticipation of divine response and revelation. This text vividly illustrates the sacred atmosphere of celestial-human resonance in Daoist rituals, as well as the priests' exacting standards for ceremonial purity.

This scripture records the scripture-opening ritual for the first segment of the Daoist Yellow Register Retreat (Huanglu Zhai) — a grand ceremonial assembly for redeeming deceased souls and praying for blessings. Compiled by the Song Dynasty Daoist master Lü Taigu of the Helin lineage, it forms part of Daoist liturgical regulations.

At the ceremony's commencement, Daoist priests gather at the altar platform to pray for national auspicious signs and the emperor's longevity. They first recite the sacred names of the Celestial Worthies (Tianzun), then proceed to chant the Zhengyi Edition of the Dao De Jing (the classic Scripture of the Dao and Its Virtue). The text traces the scripture's divine origins: long before the separation of heaven and earth, this classic had already formed within primordial chaos, containing the mysteries of cosmic operation. The Supreme Sovereign of Emptiness (Xuhuang Shangdi, one of Daoism's highest deities) commanded the Primordial Heavenly King (Yuanshi Tianwang) to inscribe it on jade tablets, which were initially stored in the celestial Jasper Terrace before being transmitted to the human realm.

Ancient sage-kings like Fuxi, the Yellow Emperor (Xuanyuan Huangdi), Emperor Ku (Gaoxin), and Yu the Great all received divinely bestowed scriptures and prophetic charts, marking the beginning of "using divine principles to establish teachings." Laozi (the Descended Sage of Primordial Chaos), as teacher to emperors, composed the five-thousand-character Dao De Jing during an era of moral decline. This text encompasses both principles of self-cultivation and state governance, serving as the origin of all things and the foundation of heaven and earth.

Concluding the ritual, priests dedicate the merit of scripture recitation to the reigning emperor: may his sacred health endure like the eternal North Star, may celestial signs bring national prosperity, may conflicts cease to establish universal peace, and may favorable weather ensure abundance. May all living beings comprehend the Dao's true meaning, and may all regions turn toward the orthodox teachings. During the ceremony, priests must first recite purification incantations for heaven-earth, mind-speech, and local deities, while paying homage to the Three Supreme Pure Ones (Sanqing) — the Jade Pure Primordial Celestial Worthy (Yuqing Yuanshi Tianzun), the Upper Pure Numinous Treasure Celestial Worthy (Shangqing Lingbao Tianzun), and the Great Pure Descended Sage Celestial Worthy (Taiqing Jiangsheng Tianzun).

This scripture describes the important Daoist pantheon and rituals for dispelling calamities and seeking blessings.

It first enumerates the sacred titles of several supreme deities in Daoist belief, including the Jade Emperor of the Vast Heaven (the highest deity in Daoism), the Great Emperor of Heaven, the Celestial Emperor of the North Pole, and the Empress of Earth (goddess of the earth), along with numerous Tianzun (high-ranking celestial beings) from the Jade Pure realm, such as Tianzun of Emptiness, Tianzun of Great Compassion, and Tianzun of Great Mercy. Each deity has specific responsibilities—for instance, Tianzun of Great Peace protects the nation, Tianzun of Transformation educates sentient beings, and Tianzun of Longevity governs lifespan.

The text then mentions disaster-dispelling rituals performed during the second ceremonial period (a specific phase in Daoist liturgy). Through reciting the sacred names of these Tianzun and scriptures like the Great Scripture of the Eleven Luminaries for Dispelling Calamities and the Numinous Treasure Tianzun's True Scripture for Averting Disasters, practitioners seek to resolve the "yang-nine-hundred-six calamities" (a Daoist term referring to cyclical great catastrophes). These disasters include war, plague, floods, droughts, locust plagues, and famines.

The scripture explains that all things in heaven and earth are influenced by the movements of the Five Phases and celestial bodies, with good and evil deeds attracting corresponding misfortune or blessings. When the stars move abnormally, various disasters befall rulers and common people alike. To eliminate these calamities, one must devoutly recite scriptures and practice cultivation.

Finally, it describes how Yuanshi Tianzun (one of Daoism's highest deities) gathered the assembly of saints in the celestial realm to expound the principle of karmic retribution. Moved by compassion for unenlightened beings, he transmitted these scriptures of immense merit. Through recitation, practitioners pray for the harmonious movement of sun, moon, and stars, national prosperity, the elimination of disasters, universal peace, and the well-being of all people.

This scripture passage describes a Daoist zhaijiao (purification ritual) performed to pray for national prosperity and relief from disasters for the common people. The ceremony is divided into three periods, with this text presenting the invocation for the third segment.

The text first enumerates the names of several Tianzun (Celestial Venerables, the highest Daoist deities) and Zhenren (Perfected Persons, accomplished adepts), including the Sovereign Ultimate Tianzun of the Upper Origin Solar Palace and the Orthodox Unity Tianzun of the Middle Origin Lunar Palace. These deities govern the movements of the sun, moon, and stars, possessing the virtue and power to dispel calamities and protect both the nation and its citizens.

The ritual's purpose is then explained: to enhance the divine radiance of spirits who have rendered meritorious service to the state, thereby safeguarding the country's peace. Daoist priests recite sacred texts such as the Supreme Ascension Mystery Disaster-Dispelling Life-Protecting Marvelous Scripture and the Yellow Emperor's Yin Talisman Scripture, dedicating the accrued merit to these deities. The text draws parallels between celestial and earthly governance: just as Heaven delegates the oversight of human affairs to spirits rather than direct intervention, and rulers govern through ministers rather than personal action, these deities protect the nation through loyalty and assist the Dao through virtue.

Two historical virtuous officials are specifically highlighted: Governor Li of the Huai River (who used stone rhinos to demarcate the river boundaries) and the Divine Lord of the Jin Dynasty (whose virtue manifested as miraculous wooden horses). These examples illustrate how virtuous officials and generals often become local protective spirits after death. Through the establishment of a yellow altar (huangtan) and the unfurling of purple scripture scrolls (zice), the ritual employs Daoist methods to honor these spirits, beseeching their protection for lasting national stability and public welfare.

The passage concludes with blessings for all participants—may their households be freed from misfortune and their wishes fulfilled. The names of additional Tianzun and Zhenren are invoked once more, including the Mysterious Origin Doctrine-Expounding Tianzun and the Great Fortune-Power Tianzun, praising their inconceivable virtues: saving the world, delivering humanity, and manifesting supernatural transformations.

Note: The "yellow altar" refers to the ceremonial platform used in Daoist rituals, while "purple registers" denote scriptures with violet covers symbolizing nobility. These ceremonies embody the Daoist principle of "using spiritual teachings to establish social order," maintaining harmony through veneration of spirits who benefit humanity.

We now commence the fourth ritual session, specifically conducted for the sponsoring family to deliver their deceased ancestors and all departed souls. Through the collective recitation of the Celestial Worthy's sacred names and chanting of the Supreme Dongxuan Lingbao Wuliang Duren Shangpin Miaojing (The Supreme Scripture of Infinite Salvation from the Cavern of Mystery), we assist these souls in transcending suffering and ascending to realms of purity.

This Lingbao Duren Jing belongs to the Dongxuan (Cavern of Mystery) division within the Three Caverns canon (Dongzhen, Dongxuan, Dongshen), representing the most essential scroll of the Dongxuan corpus. Originally transmitted in the Floating Radiance True Realm (a Daoist paradise), its primal version was secretly preserved in the Purple Tenuity Upper Palace (celestial abode). Containing the cosmic rhythms of all heavens, it serves as a vital model for Daoist cultivation. Its characters shimmer like eight-pointed stars, personally inscribed by the Celestial Emperor, protected by countless divine beings, and specifically designed for universal salvation.

When practitioners maintain innate purity, reduce selfish desires, discard falsity to return to authenticity, observe purification fasts, and devote themselves to scripture recitation—cultivating inner sincerity (Jing) and outer virtuous conduct (De)—they pierce through darkness to perceive radiance. Like sunlight filling an empty room or hot springs cleansing impurities, such devoted cultivators attain spring terrace-like serenity and longevity domain-like vitality. Wherever utmost sincerity reaches, boundless blessings manifest.

This Lingbao Duren Jing possesses immeasurable merit. Now we gather all wondrous virtuous power to universally deliver departed souls. May the sponsoring family's ancestors and all souls, upon hearing this scripture, awaken to ultimate truth, remember their origins, soar freely through the forest of merits, and transcend the suffering of Yin-Yang rebirth cycles. Let sacred texts liberate lives, sever karmic confusion; refine forms with alchemical fire (Danhuo), and settle spirits in the Dao's realm. Ultimately ascending to the Azure Void (celestial sphere) and descending to the Golden Wheel (earthly plane), may all sentient beings attain deliverance.

Inviting all ritual masters to recite:

• The Purifying Heaven-Earth Divine Incantation
• The Purifying Speech Divine Incantation
• The Pacifying Earth Deities Incantation

We reverently invoke the Celestial Worthies:

• Jade Purity Emptiness-Nonbeing Celestial Worthy
• Jade Palace Wondrous Dao Celestial Worthy
• Golden Tower Ultimate Truth Celestial Worthy
• Great Unity Savior of Suffering Celestial Worthy
• Eternal Deliverer from Sea of Bitterness Celestial Worthy
• Dharma Bridge Great Ferry Celestial Worthy
• Fragrant Grove Dharma-Teaching Celestial Worthy
• Deliverer of Light-Dark Realms Celestial Worthy
• Soul-Protecting Unhindered Celestial Worthy
• Expander of Expedient Means Celestial Worthy
• Fulfiller of Rebirth Vows Celestial Worthy

(Each Celestial Worthy governs specific functions including salvation from suffering and deliverance of souls)

This scripture describes the liturgical procedures of a Daoist salvation ritual for deceased souls, comprising three sequential phases (the fifth, sixth, and seventh periods).

The fifth-period ritual primarily focuses on redeeming souls from the underworld and water realms. Daoist priests first recite the Supreme Cavern Mystery Numinous Treasure Limitless Salvation Supreme Scripture (Taishang Dongxuan Lingbao Wuliang Duren Shangpin Miaojing) and Laojun's Eternal Purity Scripture (Taishang Laojun Chang Qingjing Jing). Through the power of these sacred texts, they beseech Fengdu the Great Emperor (the Daoist ruler of the underworld) and Fusang the Great Emperor (deity of water realms) to absolve the sins of departed souls. Special mention is made of the underworld officials of Northern Yin Fengdu who previously received Daoist decrees—through the merit of scripture recitation, these souls may now escape darkness to attain celestial positions, while also bringing protection and disaster relief to the living.

The sixth-period ritual specifically redeems wandering souls trapped in the Nine Springs underworld and Six Paths of reincarnation. The priests chant the Supreme Ninefold Netherworld Sin-Extracting Heart Seal Scripture (Taishang Jiuyou Bazui Xinyin Jing) and Ten Directions Salvation from Suffering Scripture (Shifang Jiuku Miaojing). These texts reveal that beings sink into the sea of suffering due to momentary delusions, and remain lost in dark oblivion because they've obscured the "Three Lights" (sun, moon, stars). By conducting this universal salvation ritual, departed souls may hear orthodox teachings and awaken to truth. This section enumerates the sacred titles of multiple Salvation Celestial Worthies—such as the Transformer of Three Miseries Celestial Worthy and Savior from Eight Sufferings Celestial Worthy—all possessing the power to dispel spiritual confusion.

The seventh period briefly concludes the ritual with continued recitation of the Ninefold Netherworld Sin-Extracting Scripture and Ten Directions Salvation Scripture. Through repeated scripture chanting and invocation of the Celestial Worthies' sacred names, the entire liturgy generates potent salvific power, embodying the Daoist compassionate ideal of "limitless salvation for all beings" (wuliang duren).

We now commence the seventh ritual session, specifically conducted for the patron (the commissioner of this ceremony) to dispel misfortunes, overcome calamities, seek blessings, and prolong life. Through the collective recitation of the sacred names of the Celestial Venerables by all Daoist practitioners and the chanting of the Northern and Southern Dippers Life-Prolonging True Scripture, we beseech heavenly blessings. Know that obtaining a human body is rare, and being born in the Central Land (China) is even rarer. Even if born here, encountering orthodox Daoist teachings is exceedingly uncommon. The profound mysteries recorded in these immortal scriptures can only be comprehended through the cultivation of Daoist power. Those who develop faith must have cultivated in past lives.

In ancient times, the Primordial Dao Ancestor (referring to Lord Laozi) took pity on the delusion of sentient beings, and the Orthodox Unity Perfected Being (Celestial Master Zhang Daoling) personally transmitted precious scriptures—some bestowed at the Jade Bureau (where Lord Laozi is said to have transmitted the Dao) and others revealed at Crane-Cry Mountain (where Celestial Master Zhang cultivated). These are true scriptures from the Nine Heavens and Eight Assemblies, belonging to the supreme Daoist teachings of the Three Caverns and Three Pure Ones (the highest realms of Daoism), capable of benefiting all beings. How can those who hear these teachings continue to disregard life and lose their true nature? Through diligent recitation, one may understand heavenly destiny and return to original purity.

Now, with reverence, we establish the ritual altar to expound the profound scriptures, praying that the patron and others, through cultivation and devotion to the Dao, may rely on the merit of scripture recitation: may the Northern Fengdu eradicate calamities, and the Southern Nangong (the palace governing lifespan) increase blessings and prosperity; may the Daoist mind be awakened, and the nature of wisdom become fully luminous; may worldly burdens be cleansed, and delusions and false thoughts be dispelled; may wondrous fruits be gradually realized, and mysterious virtues be newly established. May virtuous deeds benefit both the living and the deceased, and merits extend to all beings on land and in water, eternally transcending worldly bonds to enter together the Golden Gate (the realm of immortals). May this accord with the essence of the True One Dao and resonate with the profound state of the Inaudible and Invisible (as described in the Daodejing: "Looked at but unseen, it is called 'invisible'; listened to but unheard, it is called 'inaudible'").

Relying on the pure assembly of Daoist practitioners, we first recite the Divine Incantation for Purifying Heaven and Earth, the Divine Incantation for Purifying Heart and Mouth, and the Divine Incantation for Pacifying the Earth. Next, we invoke the sacred names of the Celestial Venerables: the Jade Pure Bestower of Blessings, the Upper Pure Ever-Serene, the Great Pure Numinous Transformer, and nine other protective Celestial Venerables, along with the Perfected Being of Natural Wisdom Dharma-Body, the Perfected Being of Mysterious Emptiness and Supreme Virtue, and two other Perfected Beings. Finally, each participant recites one scroll of the Supreme Mysterious Numinous Northern Dipper Original Destiny Life-Prolonging True Scripture and one scroll of the Supreme Southern Dipper Six Offices Life-Extending and Salvation Wondrous Scripture.

In the eighth ritual session, we perform the eighth ceremony, specifically dedicated to the patron repaying the profound kindness of parental nurturing. Through the collective recitation of the sacred names of the Celestial Venerables by all Daoist practitioners and the chanting of the Supreme True One Scripture on Repaying Parental Kindness and the Perfect Warrior Scripture on Repaying Parental Kindness, we pray that the patron may repay the mountain-like kindness of their parents, embodying the Daoist tradition of honoring filial piety.

At the dawn of creation, nine primordial Qi energies interweaved to form life. These vital forces circulate endlessly, perpetuating the continuum of existence. Among all beings, humans possess the most spiritual potential. Though our life originates from the interplay of Yin-Yang energies, our physical form is bestowed by our parents. From every strand of hair to our entire bodies, we inherit this lineage through countless generations over millions of years.

When self-awareness arises, aging begins. The very concept of "self" gives birth to familial relationships—father and son, brothers, and the six kinship bonds. Yet as family branches multiply, blood ties gradually weaken. Though lifestyles differ between ancient and modern times, the principle of karmic retribution for good and evil remains constant, inseparable as shadows follow bodies.

Legend tells how the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) from the Western Jade Land revealed the profound debt of parental kindness. During the Kaihuang cosmic era, the Supreme Lord Lao (Taishang Laojun) admonished unfilial children. How can descendants not cherish this ancestral grace? Thus during the Yellow Register Zhaijiao purification ritual, we recite precious scriptures to bless living parents: may they enjoy longevity like millennium pines, their countenance radiant as spring blossoms. Through reverent care, we repay their nurturing devotion.

For departed parents, may they transcend the underworld's darkness to hear the wondrous Dao. May the Nine Springs harbor no grievances, but instead grant joyful liberation across the Three Realms—this expresses our boundless remembrance.

Let all practitioners join in chanting the sacred names: the Boundless Incarnation Celestial Worthy, World-Saving Sage King Celestial Worthy, Perfect Right Wisdom Celestial Worthy, Responsive Compassion Celestial Worthy, Far-Reaching Dao Protection Celestial Worthy, Merit-Based Salvation Celestial Worthy, Dharma-Realized Perfected Ones, and Taiji Perfected Ones—praising their inconceivable virtues.

Now recite the Supreme True Unity Scripture on Repaying Parental Kindness and the True Warrior's Numinous Response Scripture on Parental Grace.

We commence the ninth liturgical period (Keyi) of the ritual cycle, invoking the Three Caverns masters (Dongzhen, Dongxuan, Dongshen), Dharma-protecting deities, celestial archivists of the Three Realms, the four seasonal emissaries (year, month, day, hour), and local earth gods. May they safeguard this altar as the assembly chants celestial epithets, circulating the Supreme Clarity's Heavenly Youth Scripture and Wisdom Body Contemplation Scripture to complete the merit dedication.

After four days and nights of Zhaijiao rites, mortal petitions have reached the celestial court. This ritual's success depends on divine protection—though memorials have detailed due rewards, we reaffirm reverence through scripture. May continuous blessings flow through this pure fellowship, as all adepts unite to accomplish this extraordinary karmic cause.

This scripture enumerates the titles and virtues of numerous revered Daoist deities. It first mentions the "Heavenly Worthy of True Spiritual Response" (Tianzun), referring to the divine being who genuinely responds to devotees' supplications, possessing boundless efficacious power; the "Heavenly Worthy of Constant Virtue Increase" manifests wondrous merits; while the "Heavenly Worthy of Harmonizing Spirits and Benefiting All" has already perfected his virtuous achievements.

Next, it refers to the "Precious Form Perfected Being" (Zhenren) and the "Wheel-Turning Perfected Being," praising their inconceivable merits. The scripture then guides practitioners to sequentially recite two essential classics: the Supreme Clarity Heavenly Youth Life-Protecting Marvelous Scripture (Taishang Taiqing Tiantong Huming Miaojing) and the Scripture of Wisdom and Self-Observation (Zhihui Guanshen Jing).

This passage originates from the eighth volume of the Comprehensive Essential Collection for Daoist Rituals (Daomen Tongjiao Biyong Ji), a commonly used liturgical hymn in Daoist ceremonies. It serves to extol the virtues of various deities at the beginning of rituals and directs the subsequent scripture-recitation procedures. The mentioned classics are vital texts for Daoist cultivation and protection, through which practitioners may receive divine blessings.

This passage details the specific procedures and methods for performing the "Fa Zou" (Sending Memorial) ritual in Daoist practice. "Fa Zou" refers to the ceremonial process of submitting memorial documents to the celestial court, requiring the ritual master to summon divine beings through specific rites to assist in delivering the documents.

At the ritual's commencement, the master must first arrange seating for local earth deities (Tudi Shen) outside the celestial gate, positioning himself in the southeast direction. Before taking his seat, the master visualizes his transformation into the form of a Celestial Master (Tianshi): wearing a fish-tail crown, fish-scale robes, and red shoes. He then forms the specific "Bian Shen Jue" (Deity Transformation Mudra) hand seal with precise technique: the left little finger passes behind the ring finger to the base of the middle finger, the ring finger bends to press the palm center, the middle finger hooks the little finger, the thumb presses the middle segment of the middle finger before releasing to press the base of the index finger.

During visualization, the master imagines the Six Jia and Six Ding divine generals, the Four Celestial Gate Kings, and the Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise (Qinglong, Baihu, Zhuque, Xuanwu) surrounding him. He further visualizes the Earth Deity and subordinate officials waiting outside the celestial gate for instructions. Only after completing these visualizations clearly may he begin reciting the summoning document.

Holding the mudra with his left hand and grasping the Samadhi Fire Sword in his right, the master chants the Sword Water Incantation before spraying water and standing the sword vertically at his seat's right side. After burning incense and reforming the Bian Shen Jue, he visualizes the Three Platforms stars (Santai) manifesting on the back of his thumb (known as the Seven Stars Mudra). Following the memorial recitation, he chants incantations while visualizing red solar qi, white lunar qi, and Three Platforms-Seven Stars true qi merging into the water, then collects this energy with the sword to spray it.

Finally, the master presses his tongue against the palate, visualizing the manifestation of a golden bridge through which the Earth Deity carries the memorial directly to the celestial gate. After completing the ritual, he performs "Huan Shen" (returning from the transformed state) and dedicates the merit. This ceremony originates from the Tianxin Zhengfa tradition.

Master Zhang Wanfu (Qingdu lineage) adds: Zhaijiao (purification) rituals must be conducted with solemn precision, as all celestial saints descend to witness them. Every procedural detail must conform to ritual standards without delay or negligence.

In Daoist rituals, the Great Cavern Master Xie Fanglai once taught: When the presiding ritual master (gaogong fashi) petitions the deities, they should stand steadily facing east (while other assisting masters and participants form ranks facing west). Holding the ceremonial tablet (hu), they should bow respectfully while regulating their breath and voice. The words spoken must be upright and solemn, concise and unadorned—never loud or mistaken, avoiding elaborate phrasing while maintaining proper reasoning and moderation, never pursuing exotic flourishes at the expense of sincerity.

Before making any petition, one must first confess their faults, then state the request. Master Zhang further added: Before ascending the altar to perform rituals, one must wash with fragrant water (xiangtang, water infused with incense), called "cleansing impurities" (danghui); upon leaving, another washing is required to "seal the true qi" (bi zhenqi) and preserve vital energy.

Regarding altar ascent ceremonies, according to the liturgy (keyi) established by Masters Zhang and Du: When conducting rituals, one must first pay respects to the Mysterious Masters (Daoist patriarchs). The procession chants scriptures while approaching the altar's earthly entrance (dihu), then circles while reciting incantations before ascending through the heavenly gate (tianmen, main altar entrance). Offerings of incense are made to the ten directions before proceeding to the main altar to burn incense and perform the rite. Originally, there was no step for "petitioning below the altar" (tanxia guangao)—this was added at some unknown time, distorting the original intent. From paying respects to masters, visualizing deities, to "igniting the furnace" (falu, burning incense to summon spirits), these steps properly arrange the dignified presence of inner and outer spiritual officials before the master formally petitions the true sages and reads memorials. The principle is clear: the extraneous altar-base petition should be removed to avoid confusion.

Nighttime altar-entering incantation (stand left of dihu, lightly tap teeth three times while silently reciting):

"Four Luminous Merit Officers (messenger deities), Dragon-Tiger Envoys, Orthodox Unity's Vital Breath Attendants and Pure Maidens (guardian immortals)—tonight I present my petition. May the Illuminating Youth and Upper Primordial Maiden (celestial messengers) accompany me into the altar hall, ensuring my words reach heavenly ears."

Nighttime altar-exiting incantation:

"Supreme Lunar Deity, open the eight-direction windows. My earlier petition has been conveyed by the spirit-connected maiden. The ritual concludes as ten thousand spirits return to their stations—all is pacified."

Morning altar-entering incantation:

"Four Luminous Merit Officers, Truth-Penetrating Envoys, Jade Message-Bearing Youths, and Pure Attendant Maidens—please connect me with the altar's true deities, letting Upper Primordial's vital breath descend upon me."

Morning altar-exiting incantation:

"Leaving yin to enter yang, ten thousand spirits open the passages. My petition concluded, seal the Yellow Court (dantian). Attendant Jade Maidens, prepare the divine palace." (All above from Celestial Master Lu's Mingzhen Ke)

On visualization and gratitude:

Celestial Master Lu Xiujing, the Hermit of Simplicity (Jianji Xiansheng), stated: Cultivating the Dao begins with purification (zhai), and purification begins with scriptures. Performing rituals to summon deities prioritizes focused visualization (cunxiang), while upholding scriptural dignity is rooted in tranquil recitation.

This scripture describes Daoist visualization (meditative contemplation) methods and ritual protocols for spiritual cultivation. If the practitioner's foundation is not properly established, the rituals will become disordered and fail to meet scriptural requirements, naturally preventing communion with the divine.

The practitioner must stand upright with eyes closed, visualizing: First imagine the Three Supreme Pure Ones (Sanqing, the highest Daoist deities) seated majestically upon the Heavenly Treasure Platform. To their left are arranged the Thirty-Six Sacred Scriptures, while to the right stands the Great Master of Mysterious Centrality, surrounded by the Ten Perfected and Five Thearchs along with numerous immortal guardians, creating a solemn scene resembling an imperial court assembly.

Next, sequentially visualize the Three Masters (Scripture Master, Register Master, and Ordination Master), mentally bowing to each three times. Pray that these masters may attain the Dao and achieve immortality, that they may deliver both yourself and seven generations of ancestors, enabling your forebears to ascend swiftly to heaven while your name becomes inscribed in the immortal registers to become a Perfected Being (Zhenren) eternally.

The practice is divided into three time periods:

During the predawn Yin hour (3-5 AM), visualize azure Qi rising from the liver to envelop the ritual platform. Imagine Azure Dragons and lions guarding front and rear, with immortal youths, jade maidens, celestial and earthly immortals, sun and moon constellations, and the Five Thearchs' spirit troops forming layered protection, using cloud-like Qi to envelop both your body and those of your family.

At midday, visualize crimson Qi rising from the heart, with Vermilion Birds and white cranes standing guard, similarly protected by numerous immortal troops.

During the evening Xu hour (7-9 PM), visualize white Qi rising from the lungs, with White Tigers and qilin beasts securing the four directions while immortal troops maintain their protective formations.

Finally, visualize the Five Planets, Five Sacred Mountains, and Five Thearchs safeguarding your entire body as the Qi from your five organs ascends to envelop you like mist. Golden light emanates from your crown, forming a solar-like halo. These visualization methods help practitioners purify body and mind, achieving unity with the Dao (Daohezhen).

This passage elucidates the "Pacing the Void" (Buxu) ritual in Daoist practice, along with related visualization techniques and teeth-tapping methods.

The text first explains that practitioners must visualize their entire body—both internally and externally—as radiant and translucent before commencing cultivation. The specific method involves performing "entering the empty mystery" (Dongru Xuxuan) visualization three times daily during the morning, noon, and evening hours. This is followed by tapping the teeth twenty-four times, a practice known as "sounding the dharma drum" (Ming Fa Gu). There are three variations of teeth-tapping: first, gentle tapping without audible sound; second, moderate tapping producing faint audible resonance; and third, slow deliberate tapping with the mouth open to create deep reverberations. During group rituals, the first silent method is preferred as it helps concentrate the spirit (Shen) and harmonize vital energy (Qi).

Celestial Master Lu Xiujing (a renowned Southern Dynasties Daoist) established these methods in his "Essential Contemplation Instructions" (Jingsi Jue) specifically for the Pacing the Void ritual. The sequence—performing visualization first, followed by demon-subduing (Mingmo), and concluding with the Pacing the Void—aligns with records from the Jade Capital Pacing the Void Scripture (Yujing Buxu Jing).

Detailed instructions for "Pacing the Void Contemplation" (Buxu Jingsi) are provided: Before reciting the Pacing the Void scripture, practitioners should tap their teeth three times and swallow saliva three times. They then visualize the sun (left) and moon (right) suspended nine feet before their face—the sun glowing crimson with purple radiance and nine beams of light, the moon shining golden-white with ten luminous rays. The sunlight enters through the left nostril while moonlight enters through the right, both converging at the "Golden Flower Palace of the Grotto Chamber" (Dongfang Jinhua Gong) located three inches behind the space between the eyebrows. This combined radiance penetrates the Jade Pillow acupoint (at the back of the head) and emanates as a nine-colored halo illuminating the ten directions, rotating in harmony with the scripture recitation. The practice concludes with three more teeth-tappings and saliva swallows.

[Note: The Golden Flower Palace of the Grotto Chamber refers to a specific region within the upper Dantian in Neidan terminology; the Jade Pillow is a crucial acupoint on the Governing Vessel meridian; Pacing the Void denotes a circumambulatory chanting ritual performed during Daoist purification ceremonies (Zhaijiao).]

This scripture primarily discusses visualization practices (cunsi) and the Mingmo Zhou (Demon-Subduing Incantation) in Daoist cultivation.

Regarding the palace chambers in head cultivation: One inch inward from between the eyebrows lies the Hall of Luminosity (Mingtang Gong), two inches in is the Grotto Chamber (Dongfang Gong, also called Jade Emperor's Palace), three inches marks the Dantian Palace, four inches the Flowing Pearl Palace, and five inches the Golden Radiance Palace. Each chamber measures approximately one inch in size. Practitioners should visualize these chambers sequentially, ultimately forming the Golden Radiance Immortal Body. After completing the visualization, one should recite the "Pacing the Void" verses (a type of Daoist liturgical chant).

The ritual procedure recorded by Celestial Master Du (Du Guangting) specifies: The ritual master should stand at the Ghost Gate (northwest direction) facing west, while the chief cantor (Dujiang) positions himself at the Heavenly Gate (southeast) facing east. All participants should visualize nine-colored circular light, swallow their saliva (a practice called "swallowing the jade fluid"), and silently recite the secret Demon-Subduing Incantation. This ritual sequence was first established by Yang Gongjie in the Golden Register Ceremony (Jinlu Yi) and later became standardized liturgy.

The Demon-Subduing Incantation essentially means: Mobilizing the Huangting's Qi (the vital energy of the inner body) to eradicate evil spirits. The Supreme Lord Lao (Taishang Laojun) commands the Northern Emperor (Beiji Ziwei Dadi) to receive edicts at the Jade Palace and govern the Five Directional Demon Kings. This incantation must be recited silently—if overheard by others, misfortune may follow.

Master Zhang Wanfu explains: Before the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) expounded the scriptures, the demon kings of the Three Realms were originally malevolent spirits harming living beings. After the Celestial Worthy's teachings, these demon kings submitted to the orthodox Dao, becoming protector deities who test cultivators. Only those who pass the demons' trials can attain true immortality. The scripture mentions these demon kings wielding golden battle-axes to slay malevolent spirits obstructing cultivation, while also recommending accomplished adepts for ascension to immortal realms.

Regarding color visualization: Master Zhao Mingju clarifies that although nine colors are visualized, they fundamentally derive from three primary hues—azure, yellow, and white—with other colors being their variations. Excessive subdivision causes confusion, thus using the transformation of Three Qi into Nine Qi suffices.

Here we discuss several important ritual protocols and mental techniques for Daoist scripture recitation practice. First is the ceremony of "Commanding Demons" (mingmo), which involves summoning celestial demon kings through specific methods to protect the merits of purification rituals (zhaijiao) while suppressing malevolent spirits. According to the Pacing the Void Scripture (Buxu Jing), these demon kings reverently accept ritual arrangements, enabling practitioners to pay homage to the celestial realms. These heavenly demons will protect cultivators across generations, bringing great blessings.

Next are the essential techniques for scripture recitation and quiet contemplation. As recorded in Celestial Master Du (Du Guangting)'s Liturgical Guide (Zandao Yi), scripture recitation must follow specific procedures for quiet contemplation and visualization. The ritual master must simultaneously recite scriptures and engage in visualization, though the original text lacks detailed instructions on visualization methods. Here we supplement with the diagrammatic instructions from Celestial Master Lu (Lu Xiujing).

The Scripture of the Dao and Its Power (Daode Jing) provides particularly detailed essence-contemplation and spirit-preservation techniques: Before beginning, one must burn incense, adjust attire, and bow to the Great High Lord Lao (Laozi, formerly the Great Master of Mysterious Center), as well as the two perfected beings He Shangong and Yin Xi. Prior to recitation, one chants a specific incantation praising the supreme and unfathomable Dao—though profoundly mysterious, one may approach it through cultivating the Muddy Pellet Palace (the brain's cultivation center). Visualize a seven-jeweled palace within the brain illuminated by sun and moon, riding purple clouds to ascend as an immortal. Simultaneously, click the teeth thirty-six times, swallow saliva thirty-six times, and visualize the four directional emblems—Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise—guarding the body's four directions. See the five organs radiating auspicious five-colored qi, with the Three-in-One Perfected Beings (one's three life-masters) standing before the scripture and thousands of celestial soldiers guarding left and right. Only when these visualizations become clear may one begin recitation.

The Four Poles Liturgy (Siji Ke) emphasizes that during recitation, heart and mouth must correspond—eyes must not wander, the mind must be free of distractions, and every scripture phrase must be recited completely without skipping, lest one incur reprimands.

The Supreme Ultimate Hidden Instructions (Taiji Yinzhu) adds that for every five hundred characters recited, one should click the teeth three times, lick upper and lower lips with the tongue, and swallow saliva three times to prevent excessive fatigue.

Finally, the essence-contemplation and spirit-preservation techniques in the Scripture on Salvation (Duren Jing) require practitioners on days of ritual practice to bathe in fragrant water, observe fasting, then enter the quiet chamber and bow facing east.

Begin by performing thirty-two tooth-knockings, allowing the sound to ascend through the thirty-two celestial realms, while silently bowing thirty-two times in the heart. With eyes closed in seated meditation, visualize yourself enveloped within clouds of azure, golden, and white hues, surrounded by an ethereal glow both internally and externally. Contemplate the four directional sacred beasts—the Azure Dragon (guardian of the East), White Tiger (guardian of the West), Vermilion Bird (guardian of the South), and Black Tortoise (guardian of the North)—along with auspicious creatures like lions and white cranes encircling you. Imagine the radiance of the sun and moon illuminating your practice space, with a luminous halo above your head shining upon the ten directions. Then silently recite the esoteric incantations (contents omitted here).

The essential practice method is: During tooth-knocking, mentally envision the thirty-two celestial realms distributed across the four directions—the Azure Dragon to your left, White Tiger to your right, Vermilion Bird before you, and Black Tortoise behind, with white cranes and lions positioned ahead. Visualize the sun and moon suspended nine feet before you, their light permeating all directions. Inhale gently through the nose thirty-two times, ensuring the breath remains silent and subtle. Upon completion, face east to chant the scriptures.

Regarding the practice method of the Northern and Southern Dipper Scriptures: Sit upright facing north, perform twenty-four tooth-knockings, and visualize the Supreme Lord Lao (Laozi, the highest Daoist deity) descending with the Celestial Masters of the Three Heavens and attendant Perfected Ones to your left and right. After three silent bows, envision the six stars of the Southern Dipper to your right and the seven stars of the Northern Dipper to your left. During devout prayer, imagine the Ten Precept Immortal Officials, three thousand emissaries from Nanling, and seven thousand divine generals of the Northern Dipper guarding your surroundings. Begin chanting the scriptures and incantations only after achieving clear visualization.

This incantation recounts how during the Yongshou era of the Eastern Han dynasty, Celestial Master Zhang (Zhang Daoling) descended upon Chengdu astride a white crane, while the Supreme Lord Lao arrived in a dragon-drawn chariot from the heavens. At that moment, five-colored auspicious clouds gathered, and earth deities raised a jade altar (yuju) from the ground. Seated upon the jade throne, Lord Lao transmitted scriptures such as the Jiutian Yansheng Jing (Nine Heavens Life-Prolonging Scripture) and Qiyuan Duren Jing (Seven Primes Salvation Scripture). Devotees who chant these texts can dissolve calamities—during practice, divine generals will secretly protect them, ultimately leading to the attainment of profound Daoist realization.

The Mystical Origin Incantation of the Daode Jing traces the scripture’s lineage: The Supreme Lord Lao (also called Mysterious Origin Lord), as the sacred teacher who delivers beings across cosmic cycles, once composed the five-thousand-character Daode Jing at the Great Clarity Palace (Taiqing Gong). From Emperor Shun’s era onward, this scripture remained the supreme secret transmission until the Zhou dynasty’s decline. When Lord Lao journeyed westward past the Hangu Pass during King Zhao’s reign, the pass-keeper Yin Xi observed purple qi (ziqi) radiating from the east and welcomed the sage. At noon, Lord Lao again expounded the Daode Jing’s essence—a teaching encompassing all cosmic principles. Today, practitioners through authentic scripture transmission may comprehend the fundamental laws of heaven and earth.

This scripture primarily consists of three parts: first, two incantations praising the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), followed by detailed instructions for the "Chuguan" (出官) ritual in Daoist practice.

The first section extols the virtues of Yuanshi Tianzun, the supreme deity in Daoism. It describes how he expounds the Dharma in the Heaven of Beginning Blue (Shiqing Tian, one of Daoism's Thirty-Six Heavens), using scriptures as precious pearls to deliver sentient beings. His "Scripture on Salvation" (Duren Jing) and "Scripture on the Divine Essence of Life" (Shengshen Jing) can liberate beings across the Three Realms, earning praise even from the Thirty-Two Celestial Emperors and the Great Demon Kings. Practitioners face east to chant these scriptures, praying for the emperor's well-being, their ancestors' ascension to immortality, and their own spiritual fulfillment leading to transcendence.

The second section meticulously documents the "Chuguan" ritual—a practice where internal deities are summoned to exit the body. The procedure begins with knocking the teeth twenty-four times while slightly opening the eyes to visualize the Three Pure Ones (Sanqing: Jade Pure, Upper Pure, and Supreme Pure) above the head, surrounded by deities. The practitioner imagines their body expanding to over ten feet tall, radiating golden light with the celestial gate atop the head wide open. Internal deities then sequentially exit through the crown: the Tiger Warrior General from the nose, the Celestial Strongmen from the shoulders, the Wolf Clerk from the neck, the Direct Messengers from the cheeks, the Celestial Steeds from the arms, the Armored Soldiers from the fingers, the Hook Cavalry from the abdomen, the Three Generals from the heart, the Red Talisman from the navel, the Three Officials' Attendants from the stomach, the Gale Riders from the knees, the Courier Horses from the calves, and the Qi-Collecting Clerks from the back. Finally, visualize the Twenty-Four Bone Community Lords in blue robes leading the procession, with the Merit Officials holding petition scrolls. Only after this vivid visualization is complete does one fully open the eyes to begin the ritual. The ceremony concludes with three tooth-knocks and three saliva swallows.

This passage reveals Daoism's unique concept of correlating body parts with specific deities, combining visualization (Cunxiang) with physical practices like tooth-knocking and saliva swallowing in cultivation methods.

The Perfected Lord Yin (a high Daoist adept) inquired of the Celestial Master (Zhang Daoling) about the proper protocols for composing Daoist memorial petitions. The Celestial Master replied: Some practitioners first recite the Taijing Jing (Scripture of Great Clarity) before writing the characters "yi wen" (to be heard), others write "yi wen" before the scripture, while still others first write the title of the Taijing Jing, followed by "yi wen", and conclude with the petitioner's name—these inconsistent practices abound. The Supreme Lord Laozi has decreed the correct sequence: first write "yi wen", then the petitioner's name, followed by the title of the Taijing Jing, and finally the reign year, with three blank lines separating each section. This is the immutable standard for composing memorial petitions.

When reciting the petition, after reading "yi wen", one should kneel upright holding the petition tablet and softly recite the smaller annotations of the Taijing Jing (without raising one's voice), maintaining continuous breath without swallowing saliva or coughing. Then proceed to recite the petitioner's name and reign year—this is the protocol established by the Celestial Emperor.

The Song of Breath Diffusion and Purification by Master Zhao Mingju states: The Three Qi (Jing-essence, Shen-spirit, and Ling-numinous qi) are fundamentally one substance, through which the countenance of the Primal Sovereign (Daoist patriarch) manifests. These contain profound mysteries, though I fear most practitioners lack sufficient mastery.

Regarding the application of the "True Form Talisman of the Seven Primordial Stars and Dipper Handle" (Big Dipper Talisman), no clear records exist in classical liturgical texts. Neither the Precious Register of Red Pine Master's memorial formats, Master Guangcheng's petition styles, nor the Golden Register Liturgy mention it. Only upon consulting venerable elders did we learn that in their youth they witnessed predecessors drawing this talisman directly onto petitions with vermilion ink, forming the Big Dipper constellation to safeguard the document's celestial transmission. Later discovery in Guangcheng's Purple Court Northern Yin Liturgy confirmed that the Seven Stars Talisman should indeed be written on yellow silk to wrap the petition before enshrinement, verifying the elders' account. Some now substitute seals—a later innovation deviating from tradition.

Memorial formats should sequentially mark:

(Taizhen Capital) [Ritual salutation]

(Yi wen) [Declaration of submission]

(Minister's surname) [Petitioner's name]

(Taijing Upper/Taijing Lower) [Scripture title]

(Taisui) [Year designation]

The Three Generals' Seal must be stamped on the petition case's right side. The Six Jia Yin-Yang Talismans comprise two sets—each beginning with Jiazi and Yichou respectively—and must conclude with both yin and yang talismans. Jiazi belongs to yang, Yichou to yin: yang talismans govern yang affairs, yin talismans govern yin matters. As current petitions concern yang affairs, yang talismans should be used, though transmitted talismans often contain errors.

This scripture details the specific operational methods of Daoist talismans (Fulu) and rituals. First is the method for creating yin talismans (used for exorcism): one must simultaneously engrave two types of talismans on a case and inscribe incantations beneath. It mentions that the "Great Sage of the Central Heaven, Swift Flying Celestial Guardian" (a Daoist protector deity) is responsible for capturing malevolent spirits causing disturbances in both the yang (physical) and yin (spirit) realms, delivering these evil ghosts to the "Northern Prison of Heavenly Unity" (a Daoist underworld) for judgment according to cosmic law. Generals Tang, Ge, and Zhou, along with General Zhenwu, stand ready with drawn swords.

The incantations for yang and yin talismans share similar content—both command divine beings to capture disorderly ghosts from the five directions and deliver them to the underworld for punishment. The yang talisman targets troublemakers in the physical realm, while the yin talisman deals with those in the spirit world. It further instructs invoking the Three Officials (Tian-guan, Di-guan, Shui-guan—Daoist deities governing heaven, earth, and water) to empower the yin talisman.

Next comes the diagram and oral formula for "Subduing Spirits by Pacing the Dipper" (a ritual involving coordinated steps along astral patterns). The formula describes footwork following the Bagua (Eight Trigrams) directions: beginning from the Kan position, progressing through Gen, Qian, Zhen, and others, before returning to Xun—symbolizing ascension to the Three Terraces stars to pay homage to celestial deities.

The concluding passage emphasizes that these esoteric methods were secretly transmitted by Lord Lao (Laozi). Though Master Sun (a Daoist predecessor) had publicly recorded them, their essential subtleties still require oral transmission between master and disciple, never to be lightly disclosed. The compiler cautions later practitioners to seek guidance from initiated elders rather than indiscriminately disseminating these secrets, lest they violate celestial confidentiality.