《太上洞玄靈寶二部傳授儀》

This passage describes a ritual procedure from the Taoist "Supreme Cavern Mystery Numinous Treasure Twofold Transmission Ceremony" (Taishang Dongxuan Lingbao Erbu Chuanshou Yi), detailing the steps for a master to summon deities and petition the celestial realm within the ritual space.

First, the ritual master (or disciple) enters the left side of the altar space (fatan), circumambulates three times facing north while offering incense. This is followed by three ceremonial bows: the master first bows toward the north to venerate the scriptures, then the disciple bows toward the south to honor the master, and finally the master turns to face west to stand in position.

The formal ceremony then commences:

1. The ritual drum is struck twenty-four times, symbolizing the gathering of divine forces

2. The master recites summoning incantations to invoke the Three Original Qi (sanqi) from the "Supreme Three Heavens" (the highest Taoist realms of the Three Pure Ones) - the Mysterious, Primordial, and Beginning energies - along with the descent of Lord Lao (Taishang Laojun)

3. Various divine officers are summoned: including the Merit Officials (heavenly messengers), Incense-Bearing Envoys, Golden Boys and Jade Maidens, and the Five Emperors' Direct Messengers (emissaries of the Five Directional Deities), each group numbering thirty-six

4. Simultaneously, local earth deities are petitioned while praying for the ten directions' righteous energies to enter the practitioner's body

The master then kneels in solemn petition:

1. Summoning the divine officers corresponding to one's own five viscera

2. Invoking specialized deities including those for disaster relief, yin-yang governance, merit recording, and document transmission

3. Detailed descriptions of these deities' attire: some wear heaven-reaching crowns with black robes, others don red headscarves with crimson garments, some carry tiger tallies and hold jade tablets

4. Each deity performs specific functions: some guard the four directions, others provide central protection, some clear the path ahead, while others guard the rear

Through this meticulous sequence and detailed summoning, the ritual constructs a complete divine protection system, embodying the Taoist ceremonial concept of "correspondence between body deities and cosmic spirits" (shenshen xiangying) - the mutual resonance between the inner deities of the human body and the celestial deities of heaven and earth.

This passage describes the scene of invoking various divine officials and protectors during a Daoist ordination ritual (Chuandu). Here's the plain interpretation:

In the ceremony, different Gongcao (Daoist protector deities) guard specific directions: the upper-right Gongcao presides above, while the central Gongcao occupies the middle position. These divine officials assist practitioners by:

1. The Body's Qi-Urging Gongcao: Helps practitioners circulate internal energy (Qi)

2. Ten Directions Messengers: Protectors from all directions, including upper messengers observing the heavens and central messengers patrolling the eight directions

3. Chief Official Messengers: Surround and guard the practitioner's entire body

The text then enumerates specialized divine officials with distinct roles:

• Wolf Officials and Tiger Warriors monitor and eliminate malevolent forces
• Military deities like Hook Cavalry Chiefs and Heavenly Stable Masters provide protection
• Various "Energy-Consuming Officials" handle different negative energies: those who consume Qi, those who subdue spirits (Shen), and those who vanquish ghosts
• Specialized officials include Temple-Destroying Officials who dismantle heterodox shrines, Gale-Riding Officials who control wind forces, and Document-Courier Officials who transmit petitions

These divine officials stand in full ceremonial array, forming protective formations around the practitioner. The invocation also includes:

1. The Lingbao official system: Including the Supervisor of Purification

2. The Celestial Master (Tianshi) system: The Twenty-Four Parishes (teaching districts established by Zhang Daoling), Thirty-Six Pure Abodes, and Seventy-Two Blessed Lands

3. Heaven-Earth mountain-river deities: The Five Peaks and Four Rivers deities, plus 36,000 deities from the Kunlun Upper Palace

4. Celestial bodies: Sun, moon, stars, and astral deities symbolized by ancient astronomical instruments

5. Directional deities: Five Directional Elder Lords (representing east, south, west, north, and center)

6. Local earth deities: Sheji gods, Twelve Stream Maidens, and local earth gods

Finally, the invocation reaches the highest Daoist deities:

• The Supreme Ultimate Great Dao
• The Great Dao Lord
• Lord Lao (Laozi)
• The Ten Directions' Infinite Great Dao sages of Virtue (De)

The text explains that ordained practitioners should propagate Daoist teachings and transmit them to later generations. The current devotees (identified by region and personal names) have received the Three Caverns (Dongzhen/Dongxuan/Dongshen) teachings—the highest Daoist scriptures—yet find the profound principles difficult to fully comprehend. Through sincere purification (Zhaijiao) rituals, they seek authentic transmission.

This passage reveals the sacredness and systematic nature of Daoist ordination ceremonies, where the invocation of multitudinous deities ensures the purity and orthodoxy of the Dharma transmission.

This passage describes the complete procedure for transmitting Daoist scriptures and precepts, explained in contemporary terms:

This is a formal Daoist ordination ceremony. The disciple requests to receive the "Ten Precepts of the Siwei Dingzhi Liangban Diagram" (an advanced set of precepts), while the ritual master (referred to as "your servant" in the text) observes the liturgical protocols and maintains purification with the disciple. After the ceremony, the master respectfully presents yellow silk and a red memorial (a Daoist petition to the celestial court), dispatching the Divine Messengers and Flying Dragon Riders (celestial couriers in Daoist mythology) to deliver the documents to the heavens.

The specific procedure includes:

1. First placing the memorial on the jade altar for the Supreme Saints' review

2. Reciting the memorial's contents aloud

3. Striking the ritual drum three times (a ceremonial signal in Daoist rites)

4. The master again reports to the assembly of perfected immortals and divine officials, explaining the transmission of precepts and praying the documents won't be obstructed by malevolent forces

5. The master holds his breath in deep concentration, awaiting response from the Three Celestial Offices (heavenly bureaus in Daoist cosmology)

Subsequently, master and disciple adjust their positions to face each other. The master kneels solemnly to petition, confessing before the Supreme Lord of the Great Dao (one of Daoism's highest deities), the Limitless Great Dao of the Ten Directions, and the assembly of sagely beings: acknowledging his mortal ignorance, yet being entrusted with celestial mandate to transmit the great methods. He expresses remorse for failing to practice in seclusion or propagate the teachings adequately, recognizing these sacred scriptures were never meant for ordinary cultivation - his selection was mere fortune, and as a novice recipient, he remains unworthy of public proclamation.

Note: The frequent use of "your servant" represents the master's humble self-reference before deities; "Disciple A" is the ritual placeholder for the initiate's name. The entire ceremony reflects the solemn sacredness of Daoist scripture transmission, emphasizing the need for reverent devotion in studying the classics.

This passage describes the ordination ritual from the Daoist scripture Taishang Dongxuan Lingbao Erbu Chuanshou Yi, which consists of three main sections:

The first section presents the disciple's petition to receive precepts. It explains that during this Ren-Chen year (a cosmologically significant time in Daoist reckoning), the world experiences alternating misfortune and blessings, making it difficult for ordinary people to preserve themselves. A Daoist practitioner (or lay devotee) from a certain region, possessing pure conduct and having studied the Three Caverns (Sanqing) scriptures (the highest canon of Daoism), finds the profound teachings difficult to comprehend. They now sincerely request transmission of the Scripture of Contemplating Subtleties to Stabilize Will (Siwei Dingzhi Jing) and the essential precepts from the Diagram of Two Halves (Liangban Tuju). The disciple solemnly vows to strictly observe these precepts, establishes a covenant according to Daoist ritual protocol, and swears before the Three Officials (Tianshui Sanguan, the deities overseeing human morality) never to transmit these teachings improperly.

The second section contains the core doctrine from the Diagram Text: it describes how the universe differentiated from the primordial Qi (Yiqi) of pure emptiness into Yin-Yang halves. Humans fell from grace through desire and must cultivate by observing the ten precepts of the Scripture of Contemplating Subtleties to Stabilize Will to reunite these halves and return to the realm of pure emptiness. It particularly emphasizes that virtuous practitioners ascend through three celestial realms (formless, form, and desire heavens), while evil-doers descend into hells and hungry ghost realms. Those who reach the highest state of cultivation transcend all empty phenomena.

The third section details the ordination ritual procedures:

1. Master and disciple jointly draw the character "一" (symbolizing the origin of Dao) while the disciple recites vows to honor the Dao, value De (Virtue), and uphold precepts.

2. The covenant document is ritually divided according to gender (left for men, right for women).

3. Matching credential tokens are carved as the disciple recites vows following the master's lead ("Left Supreme" etc.).

Note: The Scripture of Contemplating Subtleties to Stabilize Will was an important early Lingbao text. The Diagram of Two Halves symbolizes the theory of Yin-Yang differentiation and reunification through cultivation. The Three Officials refer to the celestial, terrestrial, and aquatic deities who monitor human conduct. The entire ritual exemplifies the Daoist tradition of transmitting scriptures and precepts through sacred covenants.

This scripture describes the ritual procedures for transmitting scriptures, precepts, and sacred registers (Fulu) in the Lingbao tradition of Daoism. The ceremony consists of three main stages:

First comes the preparatory phase:

The master places circular tokens (fahuan) inscribed with names of deities like "Right Mysterious Elder Lord" and ritual contracts (faquan) on the altar. Disciples kneel facing south, holding cinnabar-infused water (danshui) at chest level, while the master faces north to begin the oath-taking.

Next is the master's solemn declaration:

Identifying as the "Supreme Lingbao Highest Master of the Three Caverns," the master announces to celestial and earthly deities the disciple's details (using placeholder "A-B" for personal names), including hometown and age. The declaration confirms the disciple has completed preparatory fasting and submitted petitions on yellow silk, now requesting transmission of scriptures like the "Diagram of Contemplating Subtleties and Stabilizing Will through Dual Harmony." The master invokes the Supreme Deities, the Three Officials (Heavenly, Earthly, and Water Officials), and the disciple's ancestors for seven generations as witnesses. Strict precepts are imposed: maintaining meditative practice, cultivating compassion, and guarding secret teachings. Violations would condemn both disciple and parents to eternal darkness.

The disciple then pledges:

The vow includes obedience to the master's instructions and absolute secrecy. Drinking the covenant water (danshui) with deities of the eight directions, the disciple vows sincere cultivation. A final prayer expresses hope to transcend the apocalyptic "Yang Nine and Hundred Six" calamities together with the master, ultimately ascending to the Shangqing heavens.

The ritual concludes with the covenant water ceremony:

After the master drinks the cinnabar water three times, the remainder is passed to the disciple, who likewise consumes it in three portions. This "swallowing the covenant" (tunmeng) ritual solemnizes the master-disciple bond with sacred force.

(Note: "Cinnabar water" symbolizes the oath's sanctity; the "Dual Harmony Diagram" represents yin-yang integration in practice; "Yang Nine and Hundred Six" refers to Daoist eschatological cycles of cosmic calamity.)

This scripture describes the complete procedure of a Daoist initiation ritual, divided into two main parts: the ordination ceremony and the transmission of the Nine Precepts.

The ceremony begins with the master presenting the disciple with the ordination certificate (a credential of Daoist practice). Male disciples receive it with their left hand, female disciples with their right, then circle it around their waist three times before bowing three times to the master. Next, they recite the Wisdom in Three Verses scripture and pay respects to the deities of the ten directions. The master stands facing south while the disciple bows three more times, visualizing the sacred beings of the ten directions descending from above before formally receiving the Nine Precepts.

Following this, the Celestial Lord (the highest deity in Daoism) explains the essential teaching of "uniting the two halves" in cultivation: the original clear and empty Qi (vital energy) of a person disperses due to the interaction of Yin-Yang, and the practice aims to reunite these scattered "four halves." Evil deeds cause one’s primordial Qi to fall into the three wretched paths (hell, hungry ghosts, and animals), while virtuous conduct allows return to the realm of the Great Void (Taixu, the original state of the Dao). The Celestial Lord emphasizes that although the "Diagram of the Two Halves in Rotation" is transmitted as a method of practice, the foundation lies in upholding the Nine Precepts:

1. Do not kill living beings.

2. Do not harbor lustful or impure thoughts.

3. Do not take unrighteous wealth.

4. Do not deceive others or distort good and evil.

5. Abstain from alcohol to maintain purity.

6. Live in harmony with family and ancestors.

7. Rejoice in the good deeds of others.

8. Aid those in hardship.

9. Do not look down upon those who have not yet attained the Dao.

The disciple solemnly pledges to uphold these precepts for life and bows once more to the master.

To conclude the ceremony, the disciple chants the Wisdom in Five Verses, expressing their determination in cultivation: to revere the scriptures of the Mysterious Void School (a Daoist tradition), to aspire to the realm of immortals; to learn from the transcendents in severing worldly attachments, keeping the spirit (Shen) pure; to treat the pursuit of the Dao like hunger and thirst, with a will as firm as metal and stone, ultimately ascending the path of flight to immortality under the protection of the deities of the five directions.

Note: The terms "two halves" and "four halves" refer to the process of division and reintegration of primordial Qi in Daoist internal alchemy (Neidan) theory; the "three wretched paths" (hell, hungry ghosts, and animals) are realms of suffering; and the "Great Void" (Taixu) denotes the original state of the Dao. These concepts hold significant importance in Daoist internal cultivation.

This scripture describes the process through which Daoist practitioners attain transcendent states through specific rituals and cultivation methods. Here is the vernacular interpretation:

By practicing the six virtuous deeds for delivering sentient beings (liudu xing), practitioners can break free from the bondage of the Three Realms (sanluo, referring to the realms of desire, form, and formlessness). Through pure fasting and paying homage to the Primordial Qi (taisu, the original state of cosmic energy), they nurture the vital energy (yunya, "cloud sprouts") within by breath regulation (tuna). They dwell freely in the Golden Palace (jinquè, abode of immortals), making the Jade Capital (yujing, highest Daoist heaven) their home.

Upon reaching certain cultivation stages, seven celestial treasures (qibao) naturally manifest, and all may sit upon lotus thrones. Above, they taste the immortal fruits of the Mystic Capital (xuandu), while below they partake of celestial melons from the realm of emptiness (kongdong). Their countenance shines like ten suns together—why bother counting the passage of long years?

The drumbeats of Dharma summon celestial immortals, while the tolling of bells subdues great demons. Divine winds stir fragrant blossoms as radiant light unfolds intricate robes. The Supreme Truth (taizhen) plays the cloud chimes (yun'ao), while hosts of immortals pluck celestial zithers. Amidst the sublime scenery of the Three Heavens (qingwei tian, yuyu tian, dachi tian), elegant songs arise, and wisdom blossoms scatter through the Jade Flower Grove.

Through such cultivation, seven generations of ancestors (qizu) ascend to the Hall of Blessings, and the practitioner thereby enters profound mystical states. If one lacks sufficient merit from past lives, such scriptures remain difficult to obtain. With wavering faith, those who seek ascension may instead sink deeper.

The supreme Wuwei (non-action) of the Most High (taishang) actually resides within every heart. Learning the Dao begins with sincere devotion (danxin), serving one's master as one would one's dearest kin. Absorbing the essences of sun and moon (yijing) to harmonize with the qi of purity and emptiness, diligent practice brings daily renewal. Should sentient beings remain undelivered, the true cultivator would never seek personal liberation alone.