《正一法文法籙部儀》

This scripture records the ritual oath ceremony for transmitting Fulu (talismanic registers, the credentials of Daoist practitioners) in the Zhengyi (Orthodox Unity) tradition, also known as the Celestial Master lineage. The ceremony is called "Yellow Silk Triple Covenant Altar Ascension Rite." The main content includes:

On a specified date at a designated location, Daoist priests from the Celestial Master lineage (Sanqing ritual masters and Taiyi priests) presided over the ceremony. A practitioner (referred to as "Zhenren male official") from a certain county and village, who had previously studied under a specific master, now sought to receive higher-level Fulu transmission.

The ceremony invoked celestial witnesses: including Laozi (the Most High Lord Lao), heaven and earth, the sun and moon, the Five Planets, celestial immortal palaces, and mountain and river deities. This practitioner, possessing a pure disposition and devotion to Daoist cultivation, petitioned to receive the "Supreme Three Heavens' True Unity Taiyi" talismanic credentials of the Thirty-Two Heavenly Emperor positions (advanced Fulu).

The covenant oath included:

1. Forming a sacred bond with the Three Officials (Heaven, Earth, and Water - Daoism's three supervisory deities) through blood-oath rituals like arm-carving

2. Swearing shared cultivation with the transmitting master, aspiring to ascension and immortality

3. Vowing to abstain from sensual desires and focus on Daoist practice

4. Prohibiting unauthorized transmission to others for thirty-six years, except to worthy disciples

5. Forbidding arrogance and slander against the master's teachings

6. Accepting punishment as an underworld spirit if violating the oath

The covenant document concluded with the time, location, and signatures of both master and disciple. This "Supreme Unity True Covenant" was made in duplicate, with each party retaining one copy.

(Note: This represents Daoism's rigorous transmission ceremony, emphasizing master-disciple responsibilities and cultivation precepts, establishing the lineage relationship through sacred covenant.)

This scripture documents the initiation rituals and covenants of the "Great One's Triple Covenant" (Taiyi Sanmeng) in the Zhengyi (Orthodox Unity) tradition of Daoism, also known as the Celestial Master (Tianshi) tradition. It contains several core elements:

First, it describes a spiritual contract between Daoist priests (both male and female practitioners of the Great One tradition) and their masters. For instance, a certain priest in a specific year and month received transmission of the "Great One's True Covenant Triple Covenant Method" from a Three Caverns (Dongzhen/Dongxuan/Dongshen) master (a senior Daoist title) at Yangping Zhi (one of the twenty-four Daoist administrative districts). This ritual could liberate ancestors and elevate one's spiritual cultivation, ultimately leading to the goal of becoming an "upper-level immortal."

During the ceremony, participants made solemn vows: cutting locks of hair as tokens of faith, pledging never to violate the covenant with the Great One Emperor Lord (a revered Daoist deity). Their names would be recorded in the register of immortals, and their ancestors would receive salvation. The text particularly emphasizes that the ritual requires exactly 5, 7, or 9 participants—any other number would invalidate the ceremony.

The scripture meticulously records the covenant document format, including participants' hometowns, ages, and master-disciple relationships. Standard phrasing like "male/female official [name] of [village], [county], [prefecture], aged [number] years" was used for personal details. It also mentions prerequisite practices like the "Yellow Chart Crimson Registers" (Huangtu Chilu, an early Daoist talismanic system) and the "Three-One True One" foundational methods.

Finally, grave warnings are given: this constitutes an extremely secret transmission requiring strict disciple selection. Unauthorized disclosure would condemn ancestors to hellish suffering. Before transmission, participants must first liberate seven generations of ancestors and undergo five days of ritual purification (zhaijie). The document concludes with authentication by a senior Celestial Master tradition master (titled "Scholar of [Sacred Mountain]").

(Note: "Governing Qi" refers to Daoist energy cultivation methods; the "Triple Covenant" signifies pacts with heaven, earth, and water realms; "Nine Darknesses" denotes the deepest hell levels; "Yellow Chart Crimson Registers" represent early Daoist talismanic systems.)

This scripture records the ceremonial scene and oath-taking content of the "Great Unity Threefold Covenant" (Taiyi Sanmeng) ordination ritual practiced by the ancient Zhengyi (Orthodox Unity) tradition, also known as the Celestial Masters (Tianshi) school. It primarily describes the process through which several male and female Daoists (referred to as "certain initiates") received the secret Taiyi methods under their master's guidance through rigorous rites.

Before the ceremony commenced, the master expressed self-reproach for inadequate teaching and inner trepidation. Though these disciples had previously studied fundamental Daoist methods, they had not yet received the most essential "Secret Methods of the Great Unity Threefold Covenant." Now bearing ritual gifts (faxin), they came requesting this sacred bond. The master dared not transmit these teachings lightly, so together they ascended the Yellow Altar (huangtan) — the sacred space for major Daoist ceremonies — to conduct the solemn rite of "carving arms and drinking cinnabar" (an oath-swearing ritual involving bloodletting and consuming vermilion), witnessed by Heaven, Earth, sun and moon.

The disciples vowed: After receiving this covenant, they would never casually disclose the true transmission and must strictly adhere to their master's teachings. Should they break this oath, they willingly accepted punishment from the Three Officials (sanguan) — the Daoist deities governing Heaven, Earth and Water — and would harbor no resentment even in death. They also sought absolution for all pre-initiation transgressions.

The second part contains the disciples' petition. Calling themselves "flesh-born mortals" (taisheng rouren), they expressed gratitude for entering the Daoist path and following their master's guidance. Though having studied basic methods like the "Yellow Charts and Crimson Registers" (huangtu chilu), years of practice had yielded no major attainment, filling them with apprehension. Now they sought transmission of the supreme "Great Covenant of the Three Heavens' True Unity and Great Unity Altar Ascent" — more advanced teachings — for which they prepared thirty-two ritual offerings. They renewed their oath: If granted this transmission, they would never reveal it, or else face the Three Officials' punishment.

The text concludes by noting the ritual's exact date (in the celestial cycle's designated year) and participants' native places and statuses. The entire passage vividly demonstrates the solemnity of esoteric transmissions in Daoism and the sacred covenant between master and disciples.

This scripture records the inventory of ritual offerings and oath content required for the "Three Altar Covenants" ceremony in Zhengyi (Orthodox Unity) Daoism.

First listed are thirty-two types of offering items, including:

• Daily necessities: raw rice, willow firewood, mats, paper
• Precious objects: gold, silver, pearls, copper and iron
• Ritual implements: ceremonial scarves, Dharma pouches, scribe knives, bronze mirrors
• Special offerings: cinnabar, incense, five-colored threads
• Symbolic offerings: male and female substitutes (used for ritual symbolism)

The oath content follows:

(The "Three Altar Covenants" ceremony is a crucial Daoist rite where newly ordained priests make their vows)

The initiate, self-referring as "your servant," declares: Though of humble aptitude, they have been graced with duties conferred by Taiyi (the supreme Daoist deity). Now selecting worthy candidates to join the ranks of immortal officials, these male and female practitioners (so-and-so) possess pure dispositions and devotion to the Dao. Having cultivated the Qi (vital energy) of Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water) for years, they qualify for advancement.

Upon ordination, they will govern:

• The cosmic heavens, sun, moon and stars
• Various immortal abodes and sacred sites
• Mountain, river and valley deities
• The thirty-six thousand divine beings
• Their own hun (ethereal soul), po (corporeal soul), Jing (essence) and luminous energy

Solemn vows include:

1. Never violating the Upper Three Heavens covenant

2. Never opposing one's masters

3. Never indiscriminately revealing secret methods

4. Must select worthy successors for transmission

5. Transmission permitted only every thirty-three years

Consequences for oath-breaking:

• Soul condemned to darkness
• Eternal confinement as lower realm ghosts
• Expungement from immortal registers
• Permanent exclusion from celestial ranks

This passage comprehensively documents the preparations and core commitments of a major Daoist ceremony, reflecting the tradition's strict transmission protocols and sacred cultivation standards.

This scripture is a liturgical document used in the "Memorial Submission" ceremony of the Zhengyi (Orthodox Unity) tradition (also known as the Celestial Master tradition). It describes the ritual process of invoking celestial deities to protect and empower practitioners:

The ceremony first summons the divine officials of the Three Offices Examination System (Heavenly Office, Earthly Office, and Water Office) to conduct the formal memorial ritual for devotees (referred to as "mortal flesh" in the text). Then it petitions the supreme deities residing in the Three Highest Heavens (the loftiest celestial realms in Daoism), including:

• The Supreme Primordial Lord
• The Supreme Divine Emperor Lord
• The Supreme Origin Lord
• The Great Primordial Lord of the Three Heavens

These deities are venerated as the source of all Dao manifestations and the primordial foundation of heaven and earth, whose divine power permeates both the highest realms and the infinite depths.

Next, it invokes over 55,000 celestial officers and soldiers (including merit officials, messengers, generals and other heavenly troops) to descend and fill the devotee's body from head to toe:

• In the 360 bone joints
• Throughout the five viscera and six bowels
• Within the Nine Palaces (key energy centers)
• Across the Twelve Divine Chambers (inner deity residences corresponding to the twelve earthly branches)
• Through all four limbs and skeletal structure

This divine infusion achieves the following effects:

1. Stabilizes the three Hun (ethereal souls) and seven Po (corporeal souls)

2. Awakens and positions the 36,000 body deities in their proper locations

3. Harmonizes the five viscera with their corresponding Five Phase constellations

4. Ultimately realizes the cultivation goal of "ascending in bodily form"

The liturgy continues by summoning various immortal lords (including the Flying Immortal Lord, Divine Immortal Lord, and over twenty others) leading celestial troops to bestow upon practitioners:

• Golden Elixir divine essence (energy for Neidan practice)
• Jade Nectar (sacred water nourishing primordial Qi)
• The Nine Heavens Chancellor (high-ranking celestial official) responsible for erasing the death register
• Enrollment in the immortal registry of the Three Heavens

The text concludes with prayers for practitioners to attain an 18,000-year immortal lifespan and achieve the state of a Zhenren (Perfected Being). The entire passage demonstrates the complete Daoist worldview of transforming mortal flesh into an immortal body through sacred ritual.

This scripture describes the ordination ritual (transmission of Fulu talismans and registers) of the Zhengyi (Orthodox Unity) tradition, also known as the Celestial Masters (Tianshi) school. The core teachings reveal how practitioners through this ceremony gain the ability to traverse the six directions of heaven and earth, freely enter sacred mountains and rivers, and attain longevity. They become immune to harm from weapons, protected from floods and fires, exempt from legal disputes and illnesses, while fierce beasts, venomous creatures, thieves, and malevolent spirits retreat into the abyss, powerless to cause disturbance.

The cultivation methods include:

1. Embryonic Breathing (Taixi, a Neidan internal alchemy technique resembling fetal respiration)

2. Ingestion of elixirs

3. Daoyin therapeutic exercises

4. Harmonizing the body's Shen (spirit) and Qi (vital energy) to achieve inner and outer radiance

5. Visualization practices where cloud-like Qi circulates within, ultimately enabling celestial ascent

Adepts who master these methods form immortal friendships with the Yellow Emperor and Laozi, wander with perfected beings, ride clouds and dragons to audience with the Daoist divinities, and obtain eternal life shining like the sun and moon. Not only the practitioner attains the Dao, but seven generations of parents and ancestors ascend to the Three Heavens (Sanqing realms), becoming celestial officials.

The latter section records Zhang Daoling's (founder of Daoism) reception of these teachings from the Supreme Dao Lord at Mount Kunlun. Key revelations include:

• These methods originate from before the Great Beginning (cosmic origin)
• Cultivation requires strict precepts—while the gate to life offers but one path, death presents nine roads
• Practitioners must tread as if on thin ice, maintain humility, and persevere through arduous practice
• Particular emphasis on observing the "Nine-One Method" (likely referring to the Nine Cyclic Elixir transformation techniques)

The text concludes with Zhang Daoling transmitting these teachings to his disciples Wang Chang and Zhao Sheng (early Daoist luminaries). As the doctrinal core of Daoist ordination rituals, it underscores the vital importance of cultivation methods and disciplined practice.

This scripture details the specific procedures and covenant clauses of the Zhengyi (Orthodox Unity) Daoist altar oath-taking ceremony. The main contents are as follows:

The altar ceremony requires inviting the Three Officials (Heavenly Official, Earthly Official, and Water Official) as witnesses, with Heaven and Earth serving as testimony and the sun and moon as guarantors. Ancestors from three and five generations back, parents from seven generations past, and the practitioner's own being are all summoned to witness the solemn vow: these secret methods may only be transmitted to three individuals over nine years. If no suitable successor is found, the covenant document must be sealed within a stone chamber in remote mountains.

The oath-taker pledges: by honoring this covenant, their parents from seven generations will ascend to the Mystic Palace to enjoy blessings, while they themselves attain immortality (Dao) and bestow fortune upon ten thousand generations. Should they recklessly transmit these teachings to unworthy recipients, their seven-generation ancestors will suffer punishment by wind-blades, they themselves will plunge into the Underworld River, and misfortune will extend to future generations. After the oath, the Director of Fate deities will erase their death registry and enroll them in the immortal records, with each of the Three Officials performing their respective duties—the Heavenly Official inscribing immortal names, the Earthly Official removing death records, and the Water Official dispelling calamities. The divine generals and soldier-spirits present at the altar will protect the practitioner.

The scripture specifically explains: if residual karmic obstacles from past lives require resolution through liberation-by-decay (a form of feigned-death transcendence), participating in this Three Officials altar covenant can annihilate sins and generate blessings. Twenty-four body-protecting deities will safeguard the physical form, enabling the flesh-body to achieve liberation and rebirth after twenty-four years—even dry bones may attain immortality. These are the death-transcending blessings conferred by the altar covenant.

Finally, it emphasizes mutual obligations among fellow disciples: those sharing the same altar must assist each other in times of distress. Those who witness danger without providing aid or violate the covenant will suffer celestial punishment, while covenant-keepers receive corresponding blessings. The entire covenant must be recited publicly, witnessed jointly by master and disciples.

This scripture describes the ritual procedure and oath-taking content of the Zhengyi (Orthodox Unity) tradition when disciples seek their master's assistance in times of crisis:

When devotees find themselves in perilous situations or unknown territories, they should demonstrate sincere devotion to their master during quiet nights, praying for deliverance and liberation. If immediate aid isn't forthcoming, deities will naturally provide revelations. At this juncture, one must comprehend their karmic debts and merits, establishing sacred vows before the altar with the gods. By faithfully keeping these covenants without violating the oaths, one receives the protection of immortal Dao (the Way). The Three Officials (Heavenly Official, Earthly Official, and Water Official) upon the altar will record merits and faults, dispensing rewards or punishments according to vow fulfillment.

The ritual requires documentation of:

• The imperial reign era and date
• Current prefecture, district, village
• Belonging to which Tianshi (Celestial Master) administrative center
• Name of the ordained Daoist priest
• Hometown and name of the initiate

The crucial ritual object is the Supreme Yellow Silk Elixir Covenant (a yellow silk oath document), inscribed with three covenants in cinnabar. Wearing this serves as both proof of immortality attainment in life and reliance for posthumous liberation, witnessed by the Three Officials to eternally sever karmic obstructions.

Ritual steps include:

1. Establishing an altar facing east

2. Performing twenty-four tooth-knocking sequences (a Daoist cultivation practice)

3. Summoning the true deities of the five viscera and various merit-officer divine generals (totaling 24 deity groups)

4. Invoking local supervisory deities and directional Five Phases (Wood, Fire, Earth, Metal, Water) spirits

5. Specifically welcoming guardian generals from the twenty-four Zhengyi districts and thirty-six quiet hermitages

6. Petitioning the flying immortals of the cosmic eight poles and divine lords like the Azure Dragon and Soaring Serpent to complete the ceremony

The entire ritual connects heaven and earth through sacred covenants, utilizing Daoism's vast pantheon of divine officials to achieve the cultivation goals of disaster resolution and longevity.

This passage documents a Zhengyi (Orthodox Unity) Daoist ordination ritual, describing disciples' petition to receive the "Great Covenant of Supreme Oneness Threefold Oaths" (Taiyi Sanmeng Daquan). The main content unfolds as follows:

First comes the disciples' self-introduction of their identity and cultivation journey: Devotees (male or female) from a specific locale (with detailed administrative divisions), of certain age, having studied under a designated Daoist master (Shizhu). They describe themselves as benevolent and gentle in temperament, having practiced inner Qi (Lianqi) cultivation for years. Having entered the esoteric tradition (cemi men), they've studied authentic transmission methods (canran zhenyao) and previously received the "Vajra Covenant Mandate of Supreme Oneness" (Taiyi Jingang Qiling), mastering the secrets of "Three-Qi Flying Immortal" (Sanqi Feixian) methods. Though versed in numerous talismanic covenants (beizhong qi), they've yet to complete the life-and-death covenant ceremony performed atop the altar (weisui dengtan shengsi dameng).

Now bearing ritual tokens (jixin yi) and presenting themselves with collective signatures (lianming shishen), they come with proper attire and solemn demeanor (shuhai gaochen) to request reception of the "Great Covenant of Supreme Oneness Threefold Altar Oaths." This register contains 360 authentic divine names (mingzhen dahui) and 1,200 oral instructions (tuhao qian erbai koujue), requiring transmission strictly according to ancestral master traditions (yi xianshi benfa).

The latter portion features the presiding Celestial Master (Tianshi) addressing the Daoist pantheon (including the Supreme Ultimate Great Dao and Lord Laozi), reporting that these disciples (moujia deng) have long practiced profound teachings (suruan xuanjiao), mastered sacred texts (lianbei zhenwen), received multiple covenants (fengshou zhongqi), and cultivated genuine esoteric methods (xiuxing zhenmi). Though possessing advanced methods (bei shangfa), they've yet to complete the crucial esoteric covenant (wei po xuanshi). Now arriving together (xiangxie shuai) bearing ritual implements (caoji fayi), they formally petition (shuhai yichen) to receive this vital register concerning immortality and mortal transformation (shengsi chuxian daquan).

The Celestial Master concludes by affirming his own lineage—having received this register's transmission from a Great Grotto Perfected Being (Dadong Zhenren) in the past—and now being duty-bound to transmit it to worthy successors.

Notes:

1. The "Great Covenant of Supreme Oneness Threefold Oaths" represents a crucial Zhengyi register requiring altar oath ceremonies.

2. "Shuhai" refers to proper ceremonial attire demonstrating reverence.

3. "Lianqi" denotes internal alchemy (Neidan) cultivation practices.

4. "Great Grotto Perfected Being" indicates high Daoist rank, typically referring to Shangqing (Highest Clarity) lineage holders.

This scripture documents the covenant ritual performed during the ordination ceremony (shoulu) of the Zhengyi (Orthodox Unity) Daoist tradition. The main elements include:

A practitioner (referred to as "A" in the text) sincerely devoted to the Dao selects an auspicious day to establish a yellow altar at a sacred mountain, making solemn vows to the Five Directional Emperors (Wudi). During the ceremony, the covenant document is ritually torn in half (poqi) - one half offered to the celestial deities and the other retained by the practitioner.

The ritual begins with a memorial submitted to the Celestial Ministry (Tiancao), petitioning the Great Unity Emperor (Taiyi Dijun, an important Daoist deity) to bear witness. If the practitioner possesses suitable spiritual qualifications (bone structure indicating destiny), they receive the sacred registers (fulu) from the Mystic Metropolis (Xuandu, a Daoist paradise). Those lacking proper qualifications request divine evaluation and correction.

Kneeling in solemn oath, practitioners pledge to uphold the cultivation standards of the "Supreme Mystic Unity Path," pursuing immortality through both life and death. They reverently present memorials to the Supreme Great Dao (Taishang Dadao, the highest Daoist deity) and the Great Unity Emperor, beseeching celestial officials (xianguan) to deliver these documents to the heavenly courts.

The text meticulously enumerates the various divine officials participating in the ceremony: 24 Merit Officers (gongcao), 24 Messengers (shizhe), and 24 Mounted Attendants (qili), all adorned in ceremonial vestments. Upon ritual completion, these divine officials return to their respective palaces, to be summoned again when needed (through 13 drumbeats and regulated breathing).

The concluding section identifies this as the "Eastern-facing Tooth-Tapping Method" (facing east while clicking teeth 24 times) from the "Great Unity Three Covenants Ordination Ritual," listing the names of the body deities (shenshen, spiritual entities cultivated within the practitioner's body). The entire ceremony is conducted with solemnity within specified districts, counties, and villages.

This scripture describes the ritual process of a Daoist priest (designated as "minister so-and-so") conducting an ordination ceremony, which can be divided into three main parts:

The first section details the priest's petition to the deities. Kneeling in reverence, the priest addresses the Most High Lord Lao (Taishang Laojun), the Celestial Emperor Lord (Tiandi Jun), and other divine beings. He recounts how in his youth he was fortunate to receive from a Great Cavern (Dongzhen) master the essential flying ascent techniques through altar oath-taking. Though his cultivation has not yet reached profound levels after years of practice, he now prepares to transmit the dharma lineage to a disciple named so-and-so from a certain district, following the prescribed liturgy (Keyi).

The second part outlines the specific content of the transmitted covenant. The disciple arrives bearing ritual tokens to receive the "Three Great Altar Oaths for Ascent." Following the traditions passed down by his master, the priest establishes an altar with the disciple to swear these sacred vows. The pledges include: treasuring the received teachings, never betraying the master's lineage, avoiding slander against the Daoist methods, and refraining from revealing secret formulas to unworthy recipients. Violating these oaths would result in eternal damnation without hope of deliverance.

The third section describes ritual movements. After reciting the Yellow Register (Huanglu) covenant—a major Zhaijiao purification ritual—the priest performs the "single stroke" (Hua Yi) gesture: left hand pointing skyward, right hand tracing the earth, then both directing toward the center, symbolizing the connection between heaven, earth, and humanity. He declares this follows the Orthodox Unity (Zhengyi) Celestial Master (Tianshi) tradition, transmitted through the Great Cavern lineage, sternly admonishing the disciple to strictly uphold the covenant.

Note: "Yellow Register" refers to a significant Daoist purification ritual; "Three Altar Oaths" denote the most important pledges during ordination; "single stroke" represents a specific ritual hand gesture in Daoist ceremonies.

This scripture describes the detailed procedures of the oath-taking ceremony in the Zhengyi (Orthodox Unity) tradition of Daoism, comprising several key stages:

The ceremony begins with the hair-tying vow. Practitioners declare their intentions to the deities of Heaven, Earth, and the human realm, using knotted hair as a physical pledge. Each knot corresponds to one of the Three Pure Heavens: the first knot represents the clarity of Qingwei Heaven (one of the Sanqing realms), the second symbolizes the lucidity of Yuyu Heaven, and the third embodies the radiance of Dachì Heaven. Through this act, solemn oaths are made before the Three Pure Ones (Sanqing).

Next follows the "Elixir Water Oath" ritual. Disciples must declare their origins and names, affirming their identity as Taiyi Daoist priests and their aspiration for immortality. During the grand Taiyi Three Covenants ceremony (a major oath-taking ritual), they receive 360 authentic diagrams and 1,200 oral instructions. The disciple vows never to betray the master's teachings or disclose secret methods without authorization, accepting the penalty of clan extermination for violations. This oath is witnessed by Dan Water (likely cinnabar-infused water or sacred water), with Heaven and Earth invoked as divine witnesses.

The master then performs his role. Addressing the Elixir Water, the master confirms the disciple's eligibility to receive the secret transmissions of the Taiyi Three Covenants. Emphasizing the disciple's obligation to uphold the covenant, the ritual places the disciple under the supervision of the Three Heavens' Ancient Lords (senior Daoist deities).

The shared drinking of Elixir Water follows. Master and disciple hold the vessel together—the master with his left hand, the disciple with his right—each drinking three mouthfuls in turn, beginning with the disciple.

The ceremony concludes with altar offerings. Different configurations are prepared: five incense plates, five burners, and five jujube offerings (for the Five Directional Emperors); or nine of each (for the Nine Taiyi Lords). The ritual summons the Five Directional Emperors (Green, Red, White, Black, and Yellow Emperors) and the Taiyi Emperor to descend upon the altar and receive offerings. The presiding Celestial Master (Tianshi) or Taiyi Perfected Being must declare their authority, specifying that this Huangsu Grand Covenant (an advanced oath ceremony) is conducted for the named disciple, petitioning for immortality and the Dao of transcendence.

Through multiple sacred acts—hair-tying, Elixir Water drinking, and sacrificial offerings—this ceremony establishes a divine covenant between master and disciple under celestial witness.

This scripture describes the ordination ritual of transmitting Fulu (talismanic registers) in the Zhengyi (Orthodox Unity) tradition of Daoism, also known as the Tianshi (Celestial Master) lineage. The ceremony contains these essential elements:

First, the disciple petitions the Tianzun (Celestial Venerables, the highest Daoist deities) to absolve the sins of all beings, performing full prostrations. The Covenant Transmission follows: the master passes the covenant document with his left hand to the disciple, who receives it likewise with his left hand. The disciple then circles the document around his body three times, performs nine bows facing east, three bows toward the Great Unity Lord (deity of the Northern Dipper) facing north, followed by nine bows to the master.

The spirit-invocation ritual then commences: both master and disciple rise to trace sacred patterns in the air at the Earth Gate (ritual orientation), circling left and right while summoning the disciple's ancestors from seven generations as witnesses. The ritual master then invokes internal deities and celestial beings including:

• Five Body True Officials (guardian spirits of the internal organs)
• Three groups of 240 divine attendants each: Great Unity Vajra, World-Saving, and Life-Prolonging Divine Messengers
• 240 Jade Maidens of Green Waists and 240 Jade Maidens of Ehuang (female celestial attendants)
• 240 officials of the Five Directional Elder Lords (deified rulers of the cardinal directions)
• 240 divine generals from five border regions (Eastern Yi, Southern Man, etc.)
• 240 celestial soldiers, messenger officials, and other divine functionaries

The scripture emphasizes that upon receiving the "Great Covenant of Supreme Unity's Threefold Oath for Altar Ascension" (a high-level Fulu), the disciple gains longevity equal to immortals. Deities will naturally offer protection, and when consuming elixirs, ten thousand spirits will assist. The Four Directional Divine Beasts (Azure Dragon, White Tiger, etc.) become personal guardians as celestial beings manifest. The Five Elder Divine Lords will erase the disciple's name from death registers and inscribe it in immortal records.

The ceremony concludes with a severe oath: covenant-breakers shall suffer "Mount Meng filling the Three Rivers" as eternal punishment, condemned to ghostly existence. The entire ritual follows the teachings of Lord Lao (deified Laozi) and the Celestial Venerables.

Note: This text exemplifies the solemnity of Daoist Fulu transmission, invoking multitudes of deities to witness the "resonance between heaven and humanity." The concepts of "erasing death registers" and "registering among the living" reflect core Daoist beliefs about longevity cultivation.

This scripture contains the memorial text (zhangwen) used in the Zhengyi (Orthodox Unity) Daoist tradition during the ordination ritual (shoulu) where priests receive their spiritual ranks. It expresses the practitioner's sincere devotion and prayers for ancestral salvation.

The essence is as follows: The disciple (referring to himself as "your subject, so-and-so") acknowledges his humble origins—comparing himself to insects and dry bones—yet gratefully enters the Daoist path, having received the "Supreme One Covenant Mandate" (Taiyi qiling), an important talismanic transmission from his master. Today, alongside fellow disciples (such as so-and-so), he conducts this ceremony within the sacred space of the "Supreme One Central Palace of the Limitless" (Wuji Taiyi zhonggong) to receive the "Supreme One Oath of Attestation" (Wushang Taiyi zhengshi), a high-level ordination. Through this covenant, he prays for the salvation of his ancestors spanning seven generations and the purification of his own karmic transgressions across lifetimes.

Humbly aware of his limited merit (gongde), he does not presume greatness but simply aspires to be inscribed in the celestial registers (Yuqing xiandu yuli) and counted among the "seed people" (zhongmin)—those destined for immortality. He respectfully invites the Three Officials (sanguan: Heaven, Earth, and Water Officials) and their examining envoors, along with divine beings from all directions, to witness this ceremony at the Mysterious Sovereign Altar (Xuanhuang tan). Through this ritual, he seeks to connect with the celestial and earthly deities, beseeching the infusion of divine Qi (zhuqi) and the descent of the Limitless Natural Immortals, the Primordial Celestial Emperor, the Great Primordial Lord, and other exalted divinities to the sacred altar.

Note: The recurring term "Supreme One" (Taiyi) refers to one of Daoism's highest deities. The "Three Officials" (sanguan) oversee the celestial, earthly, and aquatic realms in the divine bureaucratic system, while "seed people" (zhongmin) denotes practitioners endowed with the potential for immortality.

This scripture depicts the sacred ceremony and covenant rituals of the Zhengyi (Orthodox Unity) Daoist tradition, comprising several key elements:

The magnificent descent of celestial deities: Immortals and divine troops from the Four Seas' starry constellations (the Jade Mechanism of Ursa Major) and the Three Rivers-Nine Waterways arrive riding single-shaft chariots and limitless horses. The Great Unity Deity (Taiji) leads the procession with the purest spiritual essence, followed by the divine cavalry of the Five Directional Emperors. These deities wear the Big Dipper as crowns, tread the seven-star steps, with the sun, moon, and five planets illuminating their path—their majestic presence shakes heaven and earth.

The ritual master's invocation for blessings: Prayers are offered for the Three Primes (Heaven, Earth, and Water) to converge in the palace chambers, allowing celestial medicines like the vital Qi (life energy) from the Three Highest Heavens, the Great Unity Elixir, and golden-fluid jade-nectar to permeate the body's eighty-one palaces (acupoints) and twelve divine chambers (corresponding to internal organs). Through nourishment from the Five Spirit Great Unity's essence and the Five Qi (energies of the Five Phases), practitioners achieve the cultivation goals of refining life through nine origins and attaining liberation through three elixirs (referring to upper, middle, and lower Dantian).

The covenant's sacred oath: Participants vow mutual aid during crises and eternal reverence for the ritual master. Petitions are made to absolve past covenant violations. Special mention is made of submitting gratitude memorials to the celestial bureaucracy through the "Two Officials' Messengers" (yin-yang realm intermediaries).

The text concludes by identifying this initiation scripture as originating from the "Code of the Four Extremes," authored by Immortal Ge Xuan. A grave warning emphasizes that recipients of the Lingbao Thirty-Six Supreme Scriptures who violate doctrine will suffer eternal damnation.

(Note: "Your servant so-and-so" is the ritual master's humble self-reference; "eighty-one palaces" denote bodily acupoints; "twelve divine chambers" correspond to internal organs; "three elixirs" indicate the upper, middle, and lower Dantian energy centers.)

This scripture outlines the strict regulations and ritual requirements for transmitting Fulu (talismanic registers) in the Zhengyi (Orthodox Unity) Daoist tradition:

The transmission of Fulu must follow rigorous procedures:

• Privately granting the "returned case documents" (Fulu credentials) without completing the proper transmission process violates protocols
• The practitioner must undergo the "Great One Ascending the Altar" ceremony and the "Threefold Golden Truth Covenant" (a sacred three-tiered oath)
• Only after completing these may seven generations of ancestors (the Seven Mysteries) be liberated from Fengdu (the Daoist underworld)

Severe consequences await improper transmissions:

• If ancestors remain unliberated when transmission occurs recklessly, the master commits the "sin of leaking scriptures"
• The offender must face the "wind-blade trial" (severe punishment) according to the disciplinary codes of the Scripture of the Four Extremes
• Only through triple-covenant explanations can both living and deceased attain liberation

Qualifications for becoming a ritual master:

• One must complete the "Numinous Treasure Liberation" rite to erase one's name from the death register (underworld records)
• A formal declaration must be made to heaven, obtaining recognition from celestial deities
• Covenants must be established with the Five Directional Thearchs to become a "Dongxuan (Cavern of Mystery) ritual master"

Penalties for violations:

• Reckless transmitters will suffer wind-blade punishments without hope of reprieve
• Future generations will likewise be implicated, eternally trapped in sin's net

Emergency invocation methods:

• During crises, one may call upon the name of the "Great One Lord" (supreme deity)
• The method involves forming a mudra with the left hand while raising the head to call the name thrice

Catalog of the Twelve Time Guardians (Shoushi):

• Each two-hour period has uniquely featured guardian deities
• The hour of Zi (11pm-1am) features Xu Mingta with a rat's head on a human body, while Chou (1-3am) has Qin He with an ox's head
• Each wears distinctive attire and wields specific weapons

This scripture emphasizes the solemnity of Fulu transmission in Daoism, detailing violation consequences while documenting the guardian deity system. It reflects the Zhengyi school's rigorous lineage protocols and mystical belief structures.

This scripture documents the talismanic (fulu) transmission lineage of the Zhengyi (Orthodox Unity) tradition (also known as the Tianshi or Celestial Master tradition), along with a secret incense formula. It contains two main components:

1. The Fulu Transmission Lineage

The text records an esoteric talisman called the "Twelve Time-Guardians' True Names Talisman for Wearing and Ingestion," emphasizing strict confidentiality. The transmission sequence is: Master Dai → Xie of Yingchuan (a toponymic reference) → Daoist priest Chen Yi → Wu Zhongdu → Imperial Cavalier Liu (an official title) → Daoist priest Ding Xuanzhen. It specifically notes that this talisman must be used with particular incantations, but strictly forbids casual transmission to unqualified individuals.

2. Nine Harmonies Incense Preparation

The text details an ancient Daoist ceremonial incense formula:

• Ingredients ratio: 240g of aquilaria wood, 90g of costus root, 90g of operculum, 240g of frankincense, 90g of guggul, 240g of spikenard, 240g of blue gradual incense, 240g of cyperus, and 20 large dried jujubes.
• Preparation method: Crush and sieve each of the nine ingredients separately, blend with white honey, then seal in a container to ferment for three days.
• Effects: This incense can fragrance the air for nine li (approximately 4.5 km), summoning spiritual resonance. Primarily used in alchemical (neidan/waidan) practices and ceremonial rituals (zhaijiao), it requires careful storage in separate containers to prevent aroma leakage.

Note: The "Twelve Time-Guardians" likely refer to the divine generals overseeing the twelve two-hour periods of the day, while "ingestion talisman" indicates talismans worn or consumed. This incense formula embodies the Daoist cultivation principle of "communicating with deities through fragrance." Its ingredients—mostly rare medicinal substances—possess genuine pharmacological properties.