《太上洞神三皇傳授儀》

This passage describes the celestial hierarchy recorded in the Daoist scripture Supreme Cavern-Spirit Three Sovereigns Transmission Ritual, primarily enumerating various categories of "Merit Officials" (Gongcao, divine functionaries responsible for conveying and executing heavenly decrees) along with their numbers.

First listed are nine types of Merit Officials under the authority of the "Supreme Mysterious Elder Great Purity Celestial Sovereign," each comprising ninety million divine officials. These include: the Upright and True High Office Direct Envoy Merit Officials, the Great Office Direct Envoy Merit Officials, the Left Office Direct Envoy Merit Officials, the Right Office Direct Envoy Merit Officials, the Central Office Direct Envoy Merit Officials, the Capital Office Direct Envoy Merit Officials, the Orthodox Unity Direct Envoy Merit Officials, the Left Illumination Merit Officials, and the Right Illumination Merit Officials.

Next are four types of True Immortal High Office Merit Officials under the "Supreme Mysterious Elder Great Clarity Celestial Sovereign," each also numbering ninety million. These include: the Upper Department Merit Officials, the Left Office Upper Department Merit Officials, the Right Office Upper Department Merit Officials, and the Central Office Upper Department Merit Officials.

Under the "Celestial Sovereign Supreme Highest Perfection," there are another nine types of Merit Officials, each with ninety million members. These include: the Upper Department Merit Officials, the Capital Department Merit Officials, the Left Capital Department Merit Officials, the Right Capital Department Merit Officials, the Orthodox Unity Central Office Capital Department Merit Officials, the Capital Office Front Department Merit Officials, the Capital Office Rear Department Merit Officials, the Great Office Upper Department Merit Officials, and the High Office Lower Department Merit Officials.

The text further details numerous other categories of Merit Officials under various Celestial Sovereigns, including the Qi-Urging Merit Officials, Qi-Stabilizing Merit Officials, Yin-Yang Merit Officials, Life-Energy Merit Officials, Healing Merit Officials, Five-Qi Merit Officials, Supervisory Merit Officials, Three-Five Merit Officials, and Nine Palaces Merit Officials. Each of these fulfills distinct responsibilities, overseeing different aspects of Qi (vital energy) and cosmic affairs, with every category also consisting of ninety million divine officials.

These records reflect the vast celestial bureaucracy and meticulous functional division within Daoism, illustrating how this sacred administrative system maintains the cosmic order.

This scripture describes the celestial messenger system within the Daoist veneration of the Three Sovereigns (the Celestial Sovereign [Tianhuang] and Earthly Sovereign [Dihuang]). It primarily records various ranks of immortal officials and their commanders, along with the celestial armies under their jurisdiction.

In the Celestial Sovereign's system:

1. Fourteen divisions including the Nine Palaces Merit Officials (Jiugong Gongcao) and Five Planets Jade Immortals (Wuxing Yuxian), each commanding ninety million celestial soldiers

2. Eight divisions such as the Upper Envoys (Shangbu Shizhe) and Grand Official Envoys (Taiguan Shizhe), each leading ninety million celestial soldiers

3. Ten divisions including the Capital Envoys (Dubu Shizhe) and Lower Envoys (Xiabu Shizhe), each overseeing ninety million celestial soldiers

4. Ten divisions like the Great Harmony Envoys (Taihe Shizhe) and Penetrating Insight Envoys (Dongda Shizhe), each governing ninety million celestial soldiers

The Earthly Sovereign's system comprises:

1. Nine divisions such as the Limitless Illumination Envoys (Wuji Dongming Shizhe) and Spirit-Supervising Envoys (Jianshen Shizhe), each directing one hundred twenty thousand celestial troops

2. Nine divisions including the Heaven-Supervising Envoys (Jiantian Shizhe) and Earth-Supervising Envoys (Jiandi Shizhe), each managing one hundred twenty thousand celestial troops

3. Five divisions like the Water-Supervising Envoys (Jianshui Shizhe), each presiding over one hundred twenty thousand celestial troops

These envoys oversee distinct cosmic domains—the Heaven-Supervising Envoys administer celestial affairs, the Earth-Supervising Envoys govern terrestrial matters, and the Water-Supervising Envoys regulate aquatic realms. Through enumerating these sacred offices, the scripture reveals Daoism's vast celestial bureaucracy. The numbers "ninety million" and "one hundred twenty thousand" symbolize perfection and sanctity rather than representing literal quantities.

This scripture primarily documents the organizational structure of divine officials under the Daoist Earthly Sovereign True Immortal (a revered deity in Daoism). Divided into various departments according to their functions, each department commands 120,000 celestial soldiers and generals:

1. The Military Supervisory Envoys System: Comprising six divisions—Central, Left, Right, and Zhengyi (Orthodox Unity) Chief Officials—responsible for overseeing military authority.

2. The Subordinate Supervisory Envoys System: Also divided into six divisions—Central, Left, Right, and Zhengyi Chief Officials—tasked with managing auxiliary affairs.

3. The Five Sacred Peaks Envoys: Five mountain deity envoys—Eastern Peak, Southern Peak, Western Peak, Northern Peak, and Central Peak—along with the Supreme Overseer of Life Envoy, forming ten departments in total.

4. The Four Seas and Water Officials System: Five sea deity envoys—Eastern Sea, Southern Sea, Central Sea, Western Sea, and Northern Sea—supplemented by the Water Official Envoy, making six departments.

5. The Mountains and Rivers System: Includes eight departments—Three Rivers, Nine Tributaries, Seventy-Two Famous Mountains, the Divine King of Tang Valley, Eight Extremities, Forest Guardian Chiefs, Twelve Huai and Ji Rivers, and Twelve River Pacifiers—each overseeing rivers and sacred peaks.

6. The Great Generals System: Divided into twelve military divisions—Left, Right, Central Mysterious, Upper, Lower, Front, Rear, and the Three Origins (Upper, Middle, and Lower Origin).

7. The Great Primordial and Mysterious Origin System: Comprising high-ranking military commanders such as the Great Primordial, Mysterious Origin, Great Beginning, and Great Commencement, each governing different directions and hierarchical levels.

These departments constitute the military and administrative framework of the Daoist celestial realm, with each commanding 120,000 divine troops ready for deployment. This structure reflects the Daoist conceptualization of projecting human bureaucratic systems onto the divine world, illustrating celestial order through a meticulously organized hierarchy.

This scripture primarily records the names of numerous Great Generals and Divine Lords in Daoism along with the celestial troops under their command. In modern vernacular, it can be understood as follows:

The first section lists seventeen Great Generals (including those with titles such as Earthly Sovereign True Immortal, Supreme Divine Radiance, and Supreme Simplicity Upper Origin), each commanding 120,000 celestial soldiers.

The second section documents seven Great Generals (such as the Great Marshal General and Supreme Great General), each also leading 120,000 celestial troops.

The third section enumerates nine Great Generals (e.g., Supreme Mystery General and Left Upper Great General), each governing 120,000 celestial soldiers.

The fourth section records eight Great Generals (including the Supreme Simplicity and Supreme Treasure General, as well as the Great Mystery and Supreme Treasure General), each in charge of 120,000 celestial troops.

The fifth section lists ten Great Generals (such as the Supreme Treasure Left General and Upper Origin Supreme Treasure Great General), each commanding 120,000 celestial soldiers.

The sixth section mentions six groups of divine beings (e.g., Shenshu and Yulei, the Five Paths and Nine Sovereign Lords), each governing 120,000 celestial troops.

The final two sections document eight deities associated with the Human Sovereign’s True Spirit (such as the Ascending Immortal Primal Sovereign of the Nine Heavens and the Supreme Sovereign Lord), each leading 70,000 celestial soldiers, as well as deities like the Guide of Divine Penetration and Illumination Lord.

These contents reflect the highly structured, militarized hierarchy within the Daoist pantheon, where each divine being commands vast celestial armies. The numbers "120,000" and "70,000" likely carry specific numerological significance in Daoist cosmology.

This scripture records several important Daoist deities along with the number of divine troops each commands. The pantheon is divided into five main groups:

The first group comprises fourteen deities (including the Lord of Universal Truth and the Primordial Lord of Nine Luminaries), each commanding 70,000 troops. These deities are primarily associated with celestial bodies and the Yin-Yang principle, such as the Lord of Lesser Yang representing nascent yang energy and the Lord of Green Emperor Goumang, the spring deity of the east.

The second group consists of seven deities from the Red Emperor lineage (including the Elder of the Southern Pole and the Solar Lord Zhurong), each leading 70,000 troops. Most are connected with the southern direction and fire virtue (De), with Zhurong being the traditional fire deity.

The third group includes eight White Emperor deities (such as the Lord of Great White Planet Liuyuan and the Lord of Lesser Yin Rushou), each governing 70,000 troops. They represent the western direction and metal virtue, with Rushou serving as the autumn deity.

The fourth group contains ten Black Emperor deities (including the Numinous Treasure Lord of Eastern Pole and the Lord of Profound Darkness), each commanding 70,000 troops. These correspond to the northern direction and water virtue, with the Lord of Profound Darkness being the winter deity.

The fifth group features eight earth virtue deities of the central region (such as the Lord of Central Emperor's Three Heavens Registry and Houtu), each presiding over 100,000 troops. The Earth Goddess Houtu, divinity of the land, oversees an administrative hierarchy numbering 1,200 positions.

The scripture concludes by listing seven categories of "Merit Officials" (gongcao) - divine functionaries responsible for specific tasks like healing, life protection, and salvation. These reflect the bureaucratic nature of the Daoist pantheon. The numbers "70,000" and "100,000" symbolize perfection in Daoist cosmology rather than representing literal quantities.

This scripture passage records the celestial military organization described in the Supreme Dong Shen Three Sovereigns Transmission Ritual (Taishang Dongshen Sanhuang Chuanshou Yi) of Daoism. It primarily details the hierarchical structure and functional divisions of celestial officers and their accompanying troops.

The text first introduces fourteen divisions of celestial military officials, including the "Life-Saving Merit Officers" (Du Ming Gongcao), with each division commanding 70,000 celestial soldiers. These include various ranks of Tiger Talisman Generals such as the Cavern Heaven Purple Origin Tiger Talisman General (Dongtian Ziyuan Hufu Jiangjun) and the Cavern Heaven Limitless Tiger Talisman General (Dongtian Wuji Hufu Jiangjun), along with subordinate officers like the Tiger Guard Officials (Huben Langli).

Next, it documents the "Human Sovereign's True Form and True Qi Officers and Troops" (Renhuang Zhenxing Zhenqi Guanjiang Libing) system—a celestial military force assigned through scripture transmission. The text then meticulously lists twelve divisions of the "Diamond Mystic Register" (Jingang Xuanlu) system, with each division commanding one billion celestial soldiers. This includes the Great Unity Immortal Diamond Great General (Taiyi Shenxian Jingang Dajiangjun) and various ranks of Diamond Generals serving as left and right deputies.

The scripture also records twelve types of celestial chariots, each numbering sixty-six vehicles, including Diamond Feather Chariots (Jingang Yuche), Golden Light Feather Chariots (Jinguang Yuche), and Phoenix Feather Chariots (Fenghuang Yuche). Additionally, there are five celestial honor guard divisions, each comprising 960,000 beings responsible for carrying ceremonial implements like diamond feather canopies.

Subsequent sections document multiple celestial law enforcement and messenger systems:

• The Enemy-Smashing Diamond General (Podi Jingang Jiang) leading 960,000 celestial troops
• Ninety-six high-ranking immortals of the Great Purity (Taiqing) system, including the Supreme Huang Realized Beings (Shanghuang Zhenren) and Triple Yang Merit Officers (Sanyang Gongcao)
• Ninety-six law enforcement immortals of the Three Heavens system
• Ninety-six emissaries wearing jade pendants and feather ornaments
• Seven categories of ninety-six celestial clerks each handling arcane and mystical affairs
• Ninety-six document-handling clerks including the Limitless Longevity Officers (Wuji Changsheng Li)

These records reflect the vast celestial bureaucracy of Daoist cosmology, where divine officers with specialized functions maintain heavenly order. Such content primarily serves Daoist transmission rituals, providing liturgical foundations for priests to summon celestial troops and officers.

This passage describes the sacred setting and ritual procedures from the Taoist "Supreme Cavern Spirit Three Sovereigns Transmission Ceremony" (Taishang Dongshen Sanhuang Chuanshou Yi):

The text first mentions five hundred celestial officials (including Cloud-Middle Registrar Clerks and Supervising Messengers) assisting the ceremony, divided into ten divisions of sixty-six persons each. These officials facilitate the transmission of the "Great Unity Immortal Vajra Primordial Cavern Mystery Register" (Taiyi Shenxian Jingang Yuan Dongxuan Lu), totaling 144,000 copies. These ritual talismans (fulu) contain the true qi of constellations and authentic depictions of celestial soldiers and generals, transmitted to disciples in a specific sequence.

Next described is the initiate's ceremonial attire: wearing a distant-wandering crown, a yellow skirt with ceremonial drapes (thirty-two pieces in total), carrying the "Great Unity Three Primes Sword" (three feet long) on the left side, suspending white jade ornaments on the right, and holding ritual batons in blue, yellow, and white colors—this being the standard vestment for high-ranking Taoist ritual masters.

The text then records the master's self-declaration of spiritual titles, listing a series of prestigious Taoist religious designations including "Upper Clarity Mystic Capital Three Caverns Disciple," "Three Caverns Master," and "Jade Clarity Left Supervisor Numinous Official," demonstrating their elevated cultivation status.

Finally comes the invocation addressed to the celestial divinities, enumerating dozens of Taoist deities including "August Heaven Supreme Deity" and "Limitless Supreme Primordial Lord." The prayer expresses how the disciple, though insignificant as dust, has been fortunate to encounter the orthodox teachings—able to study talismanic registers, command celestial troops, benefit the world, and cultivate themselves. Simultaneously, they confess accumulated ancestral and personal transgressions, seeking divine forgiveness.

(Note: The term "register" (lu) refers to Taoist ritual documents recording divine officials' names and functions; "qi" denotes the primordial energy essential for cultivation; "seed people" (zhongmin) refers to those predestined for the Taoist path.)

This passage describes the transmission ritual and oath content from the Daoist Scripture of the Three Sovereigns (Sanhuang Jing), which consists of three main parts:

First, it outlines the transmission requirements: According to celestial regulations, when a practitioner (referred to as "so-and-so" in the text) achieves physical and mental purity and sincerely devotes themselves to the Dao (the Way), they may undergo the transmission ceremony on an auspicious day after completing preparatory practices like fasting and oath-taking. The "precious texts of the Three Sovereigns" mentioned here refer to the valuable scriptures of the Heavenly Sovereign, Earthly Sovereign, and Human Sovereign, while the "Great Method of Dong Shen" (Dongshen Dafa) represents an important cultivation practice of the Shangqing tradition.

Next comes the solemn invocation of deities: Through the "Original Merit Officials" (Yuanshi Gongcao, Daoist divine functionaries) and "Flying Cloud Messengers," covenant documents are presented to the Supreme Dao Ancestor and the Five Emperors of the cardinal directions. The ritual seeks divine protection from jade maidens and youths to safeguard both the scriptures and the practitioner, while commanding various spirits to purify the ritual altar. Special emphasis is placed on liberating ancestors from seven generations past and cleansing accumulated karmic obstructions, with the ultimate goal of becoming a "Teacher of Heaven and Humanity" (Tianren Shi) – a cultivator capable of mediating between celestial and earthly realms – who benefits the people and supports the nation.

Finally, there are strict precept requirements: Practitioners must reverently uphold their commitments. Those who disrespect the master's teachings or practice carelessly will face examination by the "Three Officials" (Sanguan: Heaven, Earth, and Water Officials). The text details specific protocols for wearing the scriptures: the wide ceremonial belt (pandai) should be tied outside the robe with sun and moon motifs aligned front and back, the scripture pouch hung at the elbow, and the large-character imperial texts secured to the belt.

The entire ritual highlights the sacredness of Daoism's "Covenant and Authority" tradition, emphasizing the solemnity of the "human-divine covenant." It expresses both aspirations for cultivation achievements and warnings about the consequences of breaking precepts.

This passage describes a ritual procedure from the Daoist scripture Taishang Dongshen Sanhuang Chuanshou Yi (The Most High Cavern Spirit Three Sovereigns Transmission Rite), detailing the specific steps for disciples receiving the Three Sovereigns' (referring to the Heavenly Sovereign, Earthly Sovereign, and Human Sovereign) sacred registers:

1. Wearing Talismans and Ritual Implements: Disciples must wear various talismans (fulu) and ritual objects on specific body parts in a prescribed order:

• Tying the Central Yellow Maiden Talisman at the waist
• Hanging the Nine Imperial Charts on the chest
• Inserting the Celestial Water Talisman in the hair bun
• Affixing the Nine Heavens Talisman behind the elbows
• Fastening the Ascension Talisman at the waist
• Placing the Transmission Board (a ritual implement) on the back
• Tying the Numinous Texts at the elbows
• Securing the Cinnabar Writings at the waist
• Wearing the Eight Powers Five Victories Talisman on the chest
• Holding the Three-One True Form Talisman
• Binding the Youth Registers at the elbows
• Placing the Covenant Talisman at the elbows
• Hanging the Three Sovereigns Yuezhang Seal at the waist
• Affixing the Messenger Talisman below the collar on the back
• Holding the Universal Scepter (men left, women right)

2. Ritual Procedure:

• The disciple moves leftward toward the Shen Altar (Earth Portal, a specific directional position in the ritual space)
• The master recites: "Cavern Spirit Three Sovereigns Inner Landscape Disciple [Name] pays homage to the Earth Portal Keeper and Chamber Guardian Spirits" (disciple bows once)
• The master continues: "The Imperial Lord decrees that disciple [Name] may pass through the Earth Portal, exempt from the Five Pestilences, Five Demons, and all calamities of epidemics and plagues" (disciple bows again)
• Exiting the Earth Portal, the disciple stands at the proper position before the lower altar
• The master leads the disciple in paying homage to the Great Unity Lord, Great Imperial Lord, and Celestial Imperial Lord (two bows each)
• Prayers are offered for exemption from disasters, liberation from underworld suffering, and eternal celestial blessings

3. Subsequent Ritual Stages:

• The disciple first exits the altar
• The master recites the Twelve Vows
• The "Returning the Furnace" ceremony (concluding segment)
• Prayers that the incense smoke may reach the celestial court, enveloping the disciple in purple qi (vital energy) and blessing their lineage
• Chanting the Divine Journey Hymn, depicting realms of immortal beings
• Concluding with the Exit Incantation (chant for leaving the ritual space), invoking the Great Void, Three Mysteries, Jade Maidens, and other divine beings

Note: The term "[Name]" serves as a placeholder in the actual ritual to be replaced with specific personal names, locations, and dates. The entire ceremony coordinates specific movements, directions, incantations, and talismans to achieve the purposes of dispelling misfortunes, invoking blessings, and attaining communion with the divine.

This passage describes the specific procedures of the Daoist "Three Sovereigns of the Cavern Spirit (Dongshen)" transmission ritual:

At the designated altar on the appointed day, newly initiated Dongshen sect disciples pay homage in sequence to the Three Sovereigns (Celestial Sovereign, Earthly Sovereign, and Human Sovereign). During the homage, specially prepared bamboo slips are used (traditionally made of vermilion jade or red gold, though cinnabar inscriptions may substitute today), measuring precisely 2.2 chi in length, 2.4 cun in width, and 0.2 cun in thickness.

The master then guides disciples through four symbolic gates (representing four types of calamities) in a disaster-relief ceremony:

1. First at the southwest "Moon Gate," worshipping the Lunar Sovereign (Taiyin Yuejun) to dispel flood calamities

2. Proceeding to the northeast "Human Gate," worshipping the Solar Sovereign (Taiyang Rijun) to remove misfortunes from mountain forests, prisons, and venomous creatures

3. Finally reaching the "Celestial Gate" to worship the Celestial Gate Sovereign (Tianmen Jun), seeking deliverance from warfare, weapons, and capital punishments

Throughout the ritual, practitioners invoke the numinous power of the True Essence within the Supreme Mystery (Tai Xuan Neijing Zhen Yuan), praying that their morning and evening scripture recitations reach the Celestial Worthy (Tianzun). This facilitates transcendence of calamities, ultimately leading to Daoist perfection where one may behold the Lord of Purple Tenuity (Taiyi Zifu Zhi Jun) - a major Daoist deity - and achieve the supreme state of "union with the Dao in truth" (Yu Dao He Zhen).

The ceremony concludes before the presiding High Priest (Xuan Shi) for standard altar-dispersing procedures. If a sacrificial offering (Zhaijiao) is required, it may be performed before the "Twelve Vows" section or completed at dawn the following day, followed by submitting memorial documents to report accumulated merit.

Notes:

• Three Sovereigns: The supreme triad of Daoist deities - Celestial, Earthly, and Human Sovereigns
• Lord of Purple Tenuity: A major Daoist deity residing in the Purple Tenuity Enclosure (Ziwei Yuan)
• Union with the Dao in truth: The ultimate goal of Daoist cultivation, representing complete integration with the Dao