《靈寶文檢》Vol. 25

Interpretation

A Plain-Language Interpretation of Lingbao Wenjian, Volume Eight

Reprinted Collection of Essentials from the Daoist Canon: Shangqing Lingbao Wenjian, Volume Eight

Corrected by Chen Fuxuan, the Reclusive Hermit of Mianzhu, “Containing Simplicity”

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Three Hundred and Sixty Portions for Dispelling Calamities (Each Petition Is Addressed as “Under the Gate”)

The following lists the divine titles and the portions assigned to each of the three hundred and sixty portions when petitions for dispelling calamities are presented to the Heavenly Worthies and gods.

Order	Portions	Divine title	Corresponding Luotian rank
First petition	Five portions	The assembled Perfected of the Jade Void Supreme Emperor	Luotian rank one; invoke true compassion
Second petition	Three portions	The Three Treasures’ Imperial Lords	Luotian rank two
Third petition	Nine portions	The Supreme Emperors of the Nine Heavens	Luotian rank three
Fourth petition	Eight portions	The Supreme Emperors of the Eight Heavens of the East	Luotian rank four
Fifth petition	Eight portions	The Supreme Emperors of the Eight Heavens of the South	Luotian rank five
Sixth petition	Eight portions	The Supreme Emperors of the Eight Heavens of the West	Luotian rank six
Seventh petition	Eight portions	The Supreme Emperors of the Eight Heavens of the North	Luotian rank seven
Eighth petition	Four portions	The assembled Perfected of Lord Green Youth, the Upper Minister	Luotian rank eleven
Ninth petition	Four portions	The True Kings of the Four Extremities	Luotian rank twelve
Tenth petition	Five portions	The assembled Perfected of the Celestial True Sovereign	Luotian rank thirteen
Eleventh petition	Five portions	The Five Master Lords of Lingbao	Luotian rank fourteen
Twelfth petition	Three portions	The Imperial Lords of the Three Origins	Luotian rank fifteen
Thirteenth petition	Eight portions	The Imperial Lords of the Three Sovereigns and Five Elders	Luotian rank sixteen
Fourteenth petition	Eleven portions	The True Lords of the Eleven Great Luminaries	Luotian rank seventeen
Fifteenth petition	Ten portions	The True Lords of the Ten Divine Taiyi	Luotian rank eighteen
Sixteenth petition	Eleven portions	The Lords of the Central Stars of the Northern Dipper	Luotian rank nineteen
Seventeenth petition	Three portions	The Sacred Mother of Qianyuan and the Nine Sovereign Ladies	Luotian rank twenty
Eighteenth petition	Ten portions	The assembled Perfected of the Great Emperor of the Southern Dipper	Luotian rank twenty-one
Nineteenth petition	Six portions	The Six Yang Star Lords of the Eastern Dipper	Luotian rank twenty-two
Twentieth petition	Six portions	The Six Yin Star Lords of the Western Dipper	Luotian rank twenty-three

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Notes for understanding the ritual context:

• Wenjian: The format for documents presented to the heavenly court in Lingbao Zhaijiao (purification rituals). The documents are divided into petitions addressed to specific divine beings, and each petition is assigned a number of portions from the total merit or allocation. The full amount is three hundred and sixty portions, used in rituals such as dispelling calamities.
• “Under the Gate”: Each document is framed as a petition presented under the gate of the relevant divine being by disciples or ritual masters.
• Luotian: In Daoist Zhaijiao, the ranks of Heavenly Worthies and emperors are often arranged according to the order used in rites such as the Luotian Grand Ritual. The parenthetical “Luotian rank…” indicates the corresponding position in that order.
• The Jade Void Supreme Emperor, the Three Treasures’ Imperial Lords, and the Supreme Emperors of the Nine Heavens: These respectively correspond to the highest heavenly realm; the Three Treasures of the Dao, scriptures, and masters; and the sovereign power over the Nine Heavens.
• The Supreme Emperors of the Eight Heavens of the East, South, West, and North: Each of the four directions is associated with eight heavens, in keeping with the structure of the three realms and ten directions.
• Lord Green Youth: Often refers to the Green Emperor of the East or to Lord Green Youth, the Upper Minister. He presides over spring’s renewal and the Qi of the East.
• The True Kings of the Four Extremities: True kings who guard the four farthest reaches, one in each direction.
• The Celestial True Sovereign: A divine being in Shangqing scriptures who transmits scriptures and protects the lineage of the teachings.
• The Five Master Lords of Lingbao: Five master lords associated with Lingbao scriptures and methods, and with the transmission of scriptures in the five directions.
• The Imperial Lords of the Three Origins: Emperors of the celestial, terrestrial, and aquatic origins.
• The Imperial Lords of the Three Sovereigns and Five Elders: The Three Sovereigns together with the Five Elders of the five directions, joining the lineage of the Dao with the gods of the five directions.
• The Eleven Great Luminaries: Eleven luminaries, including the sun, moon, and nine celestial bodies.
• The Ten Divine Taiyi: Ten divine beings within the Taiyi pantheon.
• The Northern, Southern, Eastern, and Western Dippers: The Southern and Northern Dippers govern longevity and destiny registers. The Eastern and Western Dippers are divided into six Yang and six Yin Star Lords, associated with Yin-Yang, lifespan and death, and records of good and evil.
• The Sacred Mother of Qianyuan and the Nine Sovereign Ladies: Associated with beliefs about the nine stars of the Northern Dipper and the mother of the Nine Sovereigns.

This volume lists petitions through the twentieth. The book’s full section on “Three Hundred and Sixty Portions for Dispelling Calamities” includes further petitions, which should be consulted in the preceding and following volumes.

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Interpretation

An Accessible Interpretation of the Lingbao Document Register (Lingbao Wenjian)

The following entries are the “petitions” (documents submitted to the celestial court), with the corresponding revered deities and their numbers in the “Luotian” system. Notes in parentheses are the original annotations.

Petition Twenty-One, seven divisions

The Seven Great Lords of the Central Dipper (Luotian No. 24)

Petition Twenty-Two, eight divisions

The Great Demon Kings of the Three Realms and Five Heavens (Luotian No. 25)

“Three Realms and Five Heavens” refers to the realms of Heaven, Earth, and humanity, together with the celestial domains of the five directions. Here, “Great Demon Kings” names protective or examining deities in Daoist liturgy; it does not mean “demons” in the ordinary sense.

Petition Twenty-Three, six divisions

The True Lords of the Four Sages of the Northern Pole (Luotian No. 26)

The “Four Sages” usually refers to the Northern Pole’s protective True Lords, including Tianpeng, Tianyou, Zhenwu, and Tianyi.

Petition Twenty-Four, twenty-one divisions

The True Ruler of the Upper Origin of Jade Purity (Luotian No. 27)

“Jade Purity” is one of the Three Pure Ones (Sanqing). “Upper Origin” is often associated with the Upper Origin Festival and the Celestial Official.

Petition Twenty-Five, eighteen divisions

The Assembly of True Ones under the Left True High Minister of the Cavern of Mystery (Luotian No. 28)

The “Cavern of Mystery” (Dongxuan) is a domain revered in the Daoist scriptural collection known as the Cavern of Mystery Division. “Left True High Minister” is an honorific title for a revered figure who governs the assembly of True Ones.

Petition Twenty-Six, thirty-three divisions

The Assembly of True Ones under the Supreme Minister of the Great Ultimate of the Cavern of Spirit (Luotian No. 29)

The “Cavern of Spirit” (Dongshen), like the Cavern of Mystery above, belongs to the system of the Three Caverns and Four Supplements. “Supreme Minister of the Great Ultimate” is an honorific title for a high-ranking minister.

Petition Twenty-Seven, twelve divisions

The Revered Deities of the Twelve Palaces (Luotian No. 56)

The “Twelve Palaces” most often refers to the twelve zodiacal palaces, or to divine offices corresponding to the twelve double-hours and the twelve Earthly Branches.

Petition Twenty-Eight, three divisions

The True Lords of the Three Mountains (Luotian No. 57; used together with “Sacred Compassion”)

The “Three Mountains” often refers to Daoist sacred mountains or to the True Lords worshipped in a particular Three Mountains tradition.

Petition Twenty-Nine, six divisions

The Assembly of Sages of the Great Ritual Masters of the Three Heavens (Luotian No. 58)

The “Three Heavens” refers to the three heavens of the Three Pure Ones. “Great Ritual Master” is a title for ritual masters invoked in liturgy.

Petition Thirty, fourteen divisions

The True Lord who Directs Destiny in the Nine Heavens (Luotian No. 59)

The Director of Destiny governs the length of human life and the registers of names.

Petition Thirty-One, fifteen divisions

The True Lord of Ten Thousand Blessings, the Great Sovereign of the Celestial Bureau (Luotian No. 60)

The Celestial Bureau is the heavenly administration responsible for official appointments and registers of merit and fault.

Petition Thirty-Two, five divisions

The True Lords of the Five Sacred Peaks (Luotian No. 61)

Petition Thirty-Three, five divisions

The Sacred Emperors of the Five Sacred Peaks (Luotian No. 62)

Each of the Five Sacred Peaks has True Lords and Sacred Emperors, titles denoting different ranks.

Petition Thirty-Four, fifteen divisions

The Immortal Officials of the Palace and Bureau of the Upper Origin (Luotian No. 69)

The Upper Origin is one of the Three Origins and corresponds to the domain of the Upper Origin Bureau.

Petition Thirty-Five, fifteen divisions

The Immortal Officials of the Palace and Bureau of the Middle Origin (Luotian No. 73)

Petition Thirty-Six, fifteen divisions

The Immortal Officials of the Palace and Bureau of the Lower Origin (Luotian No. 77)

(Original note: from this point onward, use “Divine Compassion” instead of “Sacred Compassion.”)

Petition Thirty-Seven, fourteen divisions

The Deities of the Post Station Offices (Luotian No. 98)

The Post Station Office Director governs journeys, the transmission of messages, and the welcoming and escorting of travelers.

Petition Thirty-Eight, nine divisions

The Assembly of Deities on Duty in the Four Directions (Luotian No. 100)

Ranks for Transferring and Delivering Across Three Hundred and Sixty Positions (all addressed as “those under the authority of”)

“Transferring and delivering” refers to a ritual for saving and releasing departed souls. “Three hundred and sixty positions” refers to the finely divided document ranks in this ritual. The revered deities involved are all designated as being “under the authority of” the relevant petition, meaning they are invoked under that entry.

Petition One, five divisions

The Assembly of Sages of the Jade Void Supreme Emperor (Luotian No. 1)

Note: “Divisions” here often refers to the share, lines, or ritual weight assigned to each petition within the complete register. “Luotian” is the sequence of celestial ranks corresponding to this register; its numbered positions allow ritual masters to make invocations and perform rites in the appropriate order.

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Interpretation

These are the divine titles, document shares, and corresponding section numbers in the “Luotian” manual for the various formal petitions listed under the Luotian Great Offering liturgy in the Lingbao Wenjian. A plain-language explanation follows.

Second petition, three shares: Three Treasures Emperors (corresponds to Luotian section two)

Third petition, nine shares: Emperors of the Nine Heavens (corresponds to Luotian section three)

Fourth petition, eight shares: Emperors of the Eight Heavens of the East (corresponds to Luotian section five)

Fifth petition, eight shares: Emperors of the Eight Heavens of the South (corresponds to Luotian section six)

Sixth petition, eight shares: Emperors of the Eight Heavens of the West (corresponds to Luotian section seven)

Seventh petition, eight shares: Emperors of the Eight Heavens of the North (corresponds to Luotian section eight)

Eighth petition, four shares: the Supreme Minister, the Azure Youth Emperor, and the assembled Perfected Ones (corresponds to Luotian section eleven)

“Azure Youth” is a common Daoist title for a divine figure in the form of a child. “Assembled Perfected Ones” refers to a retinue of many Perfected Ones and True Lords.

Ninth petition, four shares: the True Kings of the Four Poles (corresponds to Luotian section twelve)

Tenth petition, five shares: the Celestial Perfected Sovereign and the assembled Perfected Ones (corresponds to Luotian section thirteen)

The Celestial Perfected Sovereign is a high-ranking deity in Daoist scriptures who transmits the teaching and reveals precepts.

Eleventh petition, five shares: the Five Masters of Lingbao (corresponds to Luotian section fourteen)

The “Five Masters” usually refers to five patriarchs or divine masters who transmitted scriptures and presided over ritual methods in Lingbao liturgy.

Twelfth petition, three shares: the Three Origins Emperors (corresponds to Luotian section fifteen)

The “Three Origins” usually refers to the Upper, Middle, and Lower Origins, or to emperors associated with the Three Officials of Heaven, Earth, and Water and the three Qi.

Thirteenth petition, eight shares: the Emperors of the Three Sovereigns and Five Elders (corresponds to Luotian section sixteen)

The “Three Sovereigns” and “Five Elders” are ancient divine titles in Daoist myths of cosmic creation and governance.

Fourteenth petition, eleven shares: the True Lords of the Eleven Great Luminaries (corresponds to Luotian section seventeen)

The “Great Luminaries” are divine figures associated with the sun, moon, and principal stars; here the number is eleven.

Fifteenth petition, nine shares: the Star Lords of the Nine Sovereigns of the Northern Dipper (corresponds to Luotian section nineteen; note: this liturgy uses only “Nine Sovereigns,” without adding the other titles sometimes included.)

Sixteenth petition, six shares: the Great Emperor of the Southern Dipper (corresponds to Luotian section twenty-one; note: the document names only the six figures of the Southern Dipper and omits other expanded titles.)

Seventeenth petition, eight shares: the Great Demon Kings of the Five Emperors of the Three Realms (corresponds to Luotian section twenty-five)

The “Three Realms” are Heaven, Earth, and the Underworld. The “Great Demon Kings of the Five Emperors” are demon deities who oversee precepts and conduct examinations in liturgy, and are commonly included in offering rites.

Eighteenth petition, six shares: the Four Sages of the Northern Pole

Nineteenth petition, twenty-one shares: the True Sovereign of the Upper Origin in the Jade Clarity Realm and the assembled Perfected Ones (corresponds to Luotian section twenty-seven)

“Jade Clarity” is one of the Three Pure Ones realms; “True Sovereign” denotes a deity who holds governing authority.

Twentieth petition, eighteen shares: the Supreme Minister, the Left Perfected One of the Cavern of Mystery, and the assembled Perfected Ones (corresponds to Luotian section twenty-eight)

“Cavern of Mystery” is associated with the scriptures and realm of the Shangqing Dongxuan tradition.

Twenty-first petition, thirty-three shares: the Supreme Minister of Taiji of the Cavern of the Spirits and the assembled Perfected Ones (corresponds to Luotian section twenty-nine)

Note: from the ritual section beginning with “True Compassion,” the wording changes to forms such as “Sagely Compassion.”

Twenty-second petition, five shares: the True Lords of the Five Sacred Peaks (corresponds to Luotian section sixty-one)

Additional note for reading the ritual manual:

“X shares” indicates the share or portion assigned to each petition in the complete document collection. This may be used to determine the order of petitions, the length of the bamboo slips, or the distribution of merit; it does not mean “minutes” in the modern sense. The parenthetical “Luotian section X” gives the position of each petition in the main manual for the Luotian Great Offering. Instructions such as “use only” or “write only” remind officiants to use abbreviated titles in the rite, rather than writing out the full titles found in other manuals.

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Interpretation

Interpretation of the Lingbao Document Forms Scripture

Below are the sequence and point values of the various “petitions” in Lingbao Zhaijiao ritual documents, the honored deities to whom they are presented, and their corresponding positions in the Assembly of the Luo Heaven.

Twenty-third petition, five points

The Sacred Emperors of the Five Sacred Peaks (sixty-second in the Assembly of the Luo Heaven)

Twenty-fourth petition, ten points

The Perfected Lords of the Ten Mountains (sixty-third in the Assembly of the Luo Heaven)

Twenty-fifth petition, eighteen points

The assembly of Perfected Ones at Mount Guang-sang in the sea (sixty-fourth in the Assembly of the Luo Heaven)

Twenty-sixth petition, three points

The Perfected Lords of the Three Primal Powers (sixty-eighth in the Assembly of the Luo Heaven)

Twenty-seventh petition, fifteen points

The Immortal Officials of the Palace of the Upper Primal Power (sixty-ninth in the Assembly of the Luo Heaven)

Twenty-eighth petition, fifteen points

The Immortal Officials of the Palace of the Middle Primal Power (seventy-third in the Assembly of the Luo Heaven)

Twenty-ninth petition, fifteen points

The Immortal Officials of the Palace of the Lower Primal Power (seventy-seventh in the Assembly of the Luo Heaven)

(From here onward, replace “Sacred Compassion” with “Numinous Compassion.”)

Thirtieth petition, fifteen points

The assembly of Perfected Ones of the Great Emperor of Fengdu (eighty-seventh in the Assembly of the Luo Heaven)

Thirty-first petition, six points

The Immortal Officials of the Six Caverns of Fengdu (eighty-eighth in the Assembly of the Luo Heaven)

Thirty-second petition, thirteen points

The various Great Demon Kings of Fengdu (eighty-ninth in the Assembly of the Luo Heaven)

Thirty-third petition, ten points

The Perfected Lords of the Ten Kings (ninetieth in the Assembly of the Luo Heaven)

Thirty-fourth petition, seventeen points

The assembly of Perfected Ones of the Divine Lords who keep the registers in the underworld (ninetieth in the Assembly of the Luo Heaven)

(From here onward, replace “Numinous Compassion” with “Divine Compassion.”)

Thirty-fifth petition, fourteen points

The Orderly of the Post Station and the assembled deities (ninety-eighth in the Assembly of the Luo Heaven)

Thirty-sixth petition, nine points

The Merit Officers and Earth Gods (one hundredth in the Assembly of the Luo Heaven)

One Hundred and Twenty Points for Dispelling Calamities

First petition, nine points

The retinue of the Heavenly Emperor of the Nine Heavens (same as the third petition in the Assembly of the Luo Heaven)

Second petition, five points

The retinue of the Five Masters and the Lord Celestial Master (same as the fourteenth petition in the Assembly of the Luo Heaven, but omitting the phrases “receiving offerings at Jade Capital Mountain” and others; the Great Dharma Master who supports the teaching in the Three Heavens, and the Perfected Lord of Orthodox Unity who assists the Profound and responds in stillness)

Third petition, eight points

The retinue of the Imperial Lords of the Three Primal Powers and Five Elders: the Heavenly Official of the Upper Primal Power, who bestows blessings; the Earthly Official of the Middle Primal Power, who pardons sins; and the Water Official of the Lower Primal Power, who dispels adversity.

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Interpretation

Classic: The Lingbao Register (Lingbao Wenjian)

Plain-Language Interpretation of the Scripture:

Celestial Lord Qingling Shilao of the Nine Qi, Celestial Lord Danling Zhenlao of the Three Qi, Celestial Lord Haoling Huanglao of the Seven Qi, Celestial Lord Wuling Xuanlao of the Five Qi, and Celestial Lord Yuanling Yuanlao of the One Qi—five celestial venerables whose names include “Ling” and “Qi.” They preside respectively over the nine, three, seven, five, and one Qi, and are a group of revered deities commonly listed among the “Five Elders” in Lingbao liturgy.

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Fourth Petition, Eleven Sections · Under the True Lords of the Eleven Great Luminaries

True Lord of the Sun in the Solar Palace and Sovereign Lord of Yin in the Lunar Court—presiding over the sun and moon.

True Lord Chonghua of Jupiter, True Lord Yinghuo of Mars, True Lord Tianhao of Venus, True Lord Sichen of Mercury, and True Lord Dihou of Saturn—the five planets corresponding to the Five Phases (Wood, Fire, Metal, Water, and Earth).

Star Lord Luohou at the Beginning of the Crossing and Star Lord Jidu at the Middle of the Crossing—star deities associated with solar and lunar eclipses, Luohou, and Jidu.

True Lord Tianyi of Purple Qi and Star Lord Taiyi of the Lunar Obscuration—true lords manifested from celestial phenomena such as Purple Qi and the Lunar Obscuration.

Together, these titles form the group known as the “Eleven Great Luminaries.”

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Fifth Petition, Nine Sections · Under the Assembly of True Beings of the Northern Dipper

The Two Venerable Emperors—their titles are written as in the nineteenth petition, but the “Seven Origins” section omits phrases such as “of a certain Northern Dipper palace.”

For Greedy Wolf, only the title Celestial Lord Tianpeng, Greedy Wolf is used; the star names Fu and Bi, among others, follow the same pattern.

Great Marshal Tianpeng of the North Pole, Deputy Marshal Tianyou of the North Pole, True Lord Yisheng Yinggan Baode, and True Lord Zhenwu Yousheng Lingying—deities who protect and bless, associated with the Seven Origins of the Northern Dipper, the North Pole, and Zhenwu.

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Sixth Petition, Nine Sections · Under the Assembly of True Beings of the Southern Dipper

Great Emperor of Longevity of the Southern Dipper, Lord Kehanjun the Elder, Chief Marshal of the Bureau for Registering Births, True Lord Siming of the Celestial Treasury, True Lord Silu of the Celestial Minister, True Lord Yanshou of the Celestial Beam, True Lord Yisuan of the Celestial Companion, True Lord Due of the Celestial Pivot, and True Lord Shangsheng of the Celestial Mechanism—the six stars of the Southern Dipper, together with true lords responsible for registering births, governing life and destiny, prolonging life, and averting calamity.

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Seventh Petition, Fourteen Sections · Under the Star Lords of the Eastern and Southern Constellations

The same as those listed in the thirty-third and thirty-fourth petitions of The Great Luo.

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Eighth Petition, Fourteen Sections · Under the Star Lords of the Western and Northern Constellations

The same as those listed in the thirty-fifth and thirty-sixth petitions of The Great Luo.

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Ninth Petition, Nine Sections · The Assembly of True Beings of the Nine Heavens Elder

True Lord of Stored Blessings and Settled Destiny, Elder of the Nine Heavens and Chief over the Five Sacred Peaks of Qingcheng Mountain; True Lord Siming of the Nine Heavens of Qianshan; True Lord Yingyuan Baoyun of Mount Lu; True Official Sima of the Nine Heavens; True Lord Jiansheng Yunqi of the Nine Heavens; True Lord Taihuang of the Celestial Bureau, of Ten Thousand Blessings; True Lord Dingming Yuli of the Celestial Bureau; Immortal Official Yinjin of the Celestial Bureau; and True Lord Yansheng Baoming of the Celestial Bureau—elders and immortal officials who oversee places such as Qingcheng, Qianshan, and Mount Lu, as well as matters of the Celestial Bureau, including assigning names, guiding initiates, prolonging life, and protecting destiny.

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Interpretation

Tenth Petition (eleven points): The Blue Emperor of the Eastern Peak and the assembled sacred perfected lords

This petition lists the principal deities and offices associated with the Five Sacred Peaks, one’s birth destiny, and the water and underworld realms:

• Perfected Lord, Blue Emperor of Mount Tai, Eastern Peak; Perfected Lord, White Emperor of Mount Hua, Western Peak; Perfected Lord, Red Emperor of Mount Heng, Southern Peak; Perfected Lord, Black Emperor of Mount Heng, Northern Peak; and Perfected Lord, Yellow Emperor of Mount Song, Central Peak—each of the Five Sacred Peaks is paired with a perfected lord bearing an imperial title, who governs the mountains of the east, west, south, north, or center.
• True Officials of One’s Birth Destiny for the Year, Month, Day, and Hour—officials corresponding to the year, month, day, and hour of one’s birth. They are often invoked in liturgies for dispelling calamity and extending life.
• Great Emperor of Fusang, Ruler of the Water Realm—a great emperor who governs the waters and the authority of the Water Realm, including Fusang.
• Great Emperor of Fengdu, Ruler of the Underworld—the principal deity of the Fengdu underworld, who governs punishments in the netherworld and the summoning of souls.

Eleventh Petition (seven points): Lords of the Three Origins and Four Emblems

• Perfected Lord of the Upper Origin, Who Transforms through the Dao; Perfected Lord of the Middle Origin, Who Protects the Orthodox; and Perfected Lord of the Lower Origin, Who Settles the Will—deities associated with the Upper, Middle, and Lower Origins, who protect the Dao, safeguard the orthodox, and settle the will. They are often invoked in rites corresponding to the Three Origins festivals on the fifteenth day of the first, seventh, and tenth months.
• Lord of the Azure Dragon on the Left; Lord of the White Tiger on the Right; Lord of the Vermilion Bird in Front; and Lord of the Black Tortoise Behind—the Four Emblems, also known as the Four Images, symbolizing protection in the four directions and the orientation of ritual boundaries.

Twelfth Petition (eight points): True Officials of the Local Land and Emissaries on Duty in the Three Realms

• True Official of the Local Land—a local-level official associated with a particular territory, akin to a City God.
• Emissary Holding the Talisman on Duty in the Upper Realm; Emissary Holding the Talisman on Duty in the Middle Realm; and Emissary Holding the Talisman on Duty in the Lower Realm—emissaries who transmit documents to the Upper, Middle, and Lower Realms respectively.
• Merit Officer on Duty for the Year, Month, Day, and Hour—Merit Officers who take turns by year, month, day, and hour recording merit and transgression and transmitting official documents.

One Hundred and Twenty Points for Deliverance and Ascension (correspondences with liturgies for dispelling calamity)

The following are the point values allotted to each petition in the deliverance-and-ascension liturgy, together with the headings cited. The text notes where these match an item in the liturgy for dispelling calamity or have been slightly abridged or combined:

Petition	Points	Heading
First petition	Nine points	Under the heading of the Nine Heavens’ Supreme Emperors (same as the first item in the dispelling-calamity liturgy)
Second petition	Five points	Under the heading of the Five Masters, Celestial Masters, and Lords (same as the second item in the dispelling-calamity liturgy)
Third petition	Eight points	Under the heading of the Three Origins and Five Emperors (same as the third item in the dispelling-calamity liturgy)
Fourth petition	Eleven points	Under the heading of the Eleven Great Luminaries, Perfected Lords (same as the fourth item in the dispelling-calamity liturgy)
Fifth petition	Eleven points	Under the heading of the Many Perfected of the Northern Dipper (same as the fifth item in the dispelling-calamity liturgy, but omitting the Four Sages of the Northern Pole)
Sixth petition	Nine points	Under the heading of the Many Perfected of the Southern Dipper (same as the sixth item in the dispelling-calamity liturgy)
Seventh petition	Eight points	The Perfected Lord of the Nine Heavens, the Elder, and the assembled perfected ones, including the Perfected Lord of the Nine Heavens, Who Stores Blessings and Fixes Destiny, the senior official of the Five Sacred Peaks at Mount Qingcheng; the Perfected Lord of the Nine Heavens, Who Directs Destiny, at Mount Qianshan; the Perfected Lord Who Responds to the Origin and Protects Fortune, at Mount Lu; the Perfected Lord, Great Marshal of the Nine Heavens; the Perfected Lord of the Nine Heavens, Who Returns Bones to Life; the Celestial Office’s Chief Lady of the Green Statutes; the Perfected Lord of the Celestial Office, Supreme Sovereign of Ten Thousand Blessings; and the Immortal Official on Duty by Day in the Celestial Office, responsible for guiding documents and presenting memorials there
Eighth petition	Ten points	The Assembly of Sages of the Emperor Tianqi, Benevolent and Sagely

These point values and headings are a standard format in Lingbao documents for deliverance and ascension, dispelling calamity, and related rites. They provide a fixed order for inviting the sacred perfected ones and checking the petitions against one another.

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Interpretation

A Plain-Language Reading of Lingbao Wenjian

Eastern Peak Heavenly Equal Benevolent and Sagely Emperor, Southern Peak Celestial Director Illustrious and Sagely Emperor, Western Peak Golden Heaven Compliant and Sagely Emperor, Northern Peak Peaceful Heaven Primordial and Sagely Emperor, Central Peak Central Heaven Exalted and Sagely Emperor

These are the mountain gods of the Five Peaks, commonly called the Five Peak Emperors in Daoism. Each governs one of the five regions.

Great Emperor of the Water Office and Fusang

An honorific title for a water deity who governs the Water Office and is associated with Fusang.

King of the Vast Source of the Yangtze River, King of the Numinous Source of the Yellow River, King of the Long Source of the Huai River, King of the Clear Source of the Ji River

These are the gods of the Yangtze, Yellow, Huai, and Ji rivers, known as the Four River Lords. They govern the sources and courses of the rivers.

Ninth Register (Thirteen Divisions)

The Assembly of Sages of the Great Emperor of Fengdu in the Northern Yin Realm (listed together with the eighty-seventh class in the Luotian system—the officials who dispatch ghosts, Black Lord Lao, and others—and ending here)

Fengdu is the capital of the northern underworld in Daoist tradition. The Great Emperor of Fengdu in the Northern Yin Realm is one of the principal deities of the underworld. Here, this deity is listed alongside the eighty-seventh class in the Luotian system, including the officials who dispatch ghosts and Black Lord Lao.

Tenth Register (Fourteen Divisions)

The Immortal Officials and Spirits of the Palace of Yin Heaven, Absolute and Severed (corresponding to the eighty-eighth class in the Luotian system)

The Palace of Yin Heaven, Absolute and Severed, is a celestial palace in the underworld. Its immortal officials and spirits correspond here to the eighty-eighth class in the Luotian system.

The Five Emperors, Examiners of the Underworld

Deities of the five directions who examine and determine guilt, merit, and fortune in the underworld.

The Great Celestial Strongmen of the Underworld

Huge, powerful celestial beings who serve in the underworld.

The Great Gods Who Administer Punishments in the Three Heavens

Great gods who carry out punishments in the Three Upper Heavens.

The Lords of Destiny, Registers, Merit, and Execution in the Underworld

The Lord of Destiny governs lifespan; the Lord of Registers oversees records of names; the Lord of Merit assesses good and bad deeds; and the Lord of Execution administers punishment. These gods each have a distinct role in the underworld.

Ox-Head Jailers and Officials of the Underworld

Jailers in popular belief who are often depicted with ox heads.

Eleventh Register (Ten Divisions)

The Assembly of Spirits of the True Lord of the Way’s Transformation in the Upper Origin

The True Lord of the Way’s Transformation in the Upper Origin, the True Lord Who Protects the Orthodox Way in the Middle Origin, and the True Lord Who Settles the Will in the Lower Origin

The Upper, Middle, and Lower Origins are associated with the Daoist Three Origins festivals and the Three Origins purification rituals. The three True Lords respectively govern the transformation of the Way, the protection of the Orthodox Way, and the settling of the will.

General Who Establishes the Banners and Oversees Merit, General of the Plain Chariot and White Horse

“Establishing the banners” refers to carrying a ceremonial staff of office; “overseeing merit” means supervising virtue and merit. The plain chariot and white horse signify a modest carriage and are often associated with an envoy or ceremonial procession.

Jade Maiden on Duty for This Ten-Day Period, Bearer of Memorials

“On duty for this ten-day period” means serving during the current ten days; “bearer of memorials” means conveying memorials and petitions. A Jade Maiden is a goddess who attends to and transmits documents.

Lord Azure Dragon on the Left, Lord White Tiger on the Right, Lord Vermilion Bird in Front, Lord Black Tortoise Behind

These are the directional gods of the Four Emblems: the Azure Dragon in the east, White Tiger in the west, Vermilion Bird in the south, and Black Tortoise in the north. They guard the ritual altar on all four sides.

Twelfth Register (Eleven Divisions)

The Assembly of Gods of the True Lords of the Soil

The True Lord of the Soil, the Local Ruler of the City God, the Fire God Who Transmits Memorials, and the Ruler of the Village Territory

The Soil God governs a particular area; the City God protects the city; the Fire God Who Transmits Memorials carries documents and petitions; and the Ruler of the Village Territory governs the local boundaries and community.

The Envoy Who Directly Transmits Talismans in the Upper Realm, the Envoy Who Directly Transmits Talismans in the Middle Realm, the Envoy Who Directly Transmits Talismans in the Lower Realm

“Directly transmitting talismans” means conveying talismanic commands. Each of the Upper, Middle, and Lower Realms has its own envoy.

Merit Officer on Duty for the Year, Merit Officer on Duty for the Month, Merit Officer on Duty for the Day, Merit Officer on Duty for the Hour

Merit Officers oversee registers and record good and bad deeds. These deities serve in rotation by year, month, day, and hour.

Thirty-Six Divisions of the Purification Ritual

The Heavenly Sovereigns of the Celestial Vault and Golden Gates

“Celestial Vault” means the heavens; “Golden Gates” refers to the golden gates of the celestial palace. Together, the title refers to the sovereigns of the various heavens.

The Nine Sovereigns of the Exalted and Lofty Divine Empyrean

The nine sovereigns revered in the Divine Empyrean tradition, who dwell in the Exalted and Lofty Heavens.

The Celestial Lords of Brahma Qi and the Five Elders of the Five Directions

The Five Directions are east, south, west, north, and center. The Five Elders are primordial elders of these directions. “Brahma Qi” refers to celestial lords connected with the Lingbao tradition and its practices of cultivating sacred Qi.

The Perfected Immortals of the Five Ranks in the Scripture of the Jade Emperor

Perfected Immortals of the five ranks described in the Scripture of the Jade Emperor.

The Celestial Worthy of Lingbao, the Great Way, Who Embraces the Ten Directions

The Celestial Worthy of Lingbao, the Great Way, who encompasses the ten directions, is one of the principal deities of the Lingbao tradition.

The Sovereigns of the Thirty-Two Heavens of the Great Sovereign

The Thirty-Two Heavens are a structure of the celestial realm frequently described in Lingbao scriptures. Each heaven has its own sovereign.

The Great Emperors of the Three Offices of Heaven, Earth, and Water

The Celestial Official, Earthly Official, and Water Official together are called the Three Officials. They bestow blessings, pardon sins, and relieve misfortune.

The Immortals of the Scripture and Register of Paying a Thousand Bows to Heaven

Immortals who hold the scripture and register for paying a thousand bows to Heaven and perform the thousand bows.

The Three Hundred and Sixty Celestial Worthies Who Respond to Prayers

Three hundred and sixty Celestial Worthies who manifest in response to petitions.

The True Lords of the Eleven Great Luminaries of the Highest Clarity

True Lords of the eleven luminaries in the Highest Clarity realm, who govern the sun, moon, and five planets, among other celestial bodies.

The Star Lords of the Nine Sovereigns of the Northern Dipper Who Dispel Misfortune

The nine stars of the Northern Dipper manifest as the Nine Sovereigns, who dispel calamities and misfortune.

The Star Lords of the Twenty-Eight Lunar Mansions Across the Celestial Sphere

The gods of the twenty-eight lunar mansions arrayed across the celestial sphere.

The True Lords Who Head the Five Teachers and Ritual Lineages of Lingbao

The five revered teachers and lineage masters of the Lingbao tradition.

All the Perfected Sages of the Cloud Heavens and the Dipper Office

The Cloud Heavens and Dipper Office is the name of an administrative bureau in Daoist astral and talismanic traditions. This refers to all its perfected sages and holy beings.

Note: The text is arranged as a series of separate registers for a purification ritual, with the deities listed by “register” and “division.” It records the gods invoked for establishing the altar, submitting memorials, and making ritual inspections: the Five Peaks, Four Rivers, underworld, Three Origins, Four Emblems, Soil Gods and City Gods, Merit Officers of the Three Realms, as well as the heavens, Lingbao deities, Three Officials, and stellar gods invoked in the thirty-six divisions of the ritual. The parenthetical references to the eighty-seventh and eighty-eighth classes of the Luotian system indicate cross-references to another catalogue of Luotian liturgy.

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Interpretation

A Plain-Language Reading of the Lingbao Ritual Register

The Six Offices of the Southern Dipper, the True Lords Who Prolong Life; and the Star Lords of the Northern, Central, and Southern Three Terraces.

The Four True Lords of the Northern Pole, Masters of the Law; and the civil and military ministers and nobles within the Three Origins’ Court.

The Great Sage of the Heavenly Dipper, the Star Lord Kui and Gang; and the Star Lord of the Ten Thousand Blessings, seated in the imperial court of Purple Tenuity.

The Sixty Star Lords of the Jiazi cycle under the Most High Clarity; and the Great Emperor of Fusang, the Old Man of the Waters of Cinnabar Dawn.

The Star Lords of Great Unity, presiding over the Five Blessings and Ten Spirits; and all the Dragon Gods of the heavenly, earthly, and watery courts.

The lords of the Five Sacred Mountains and Four Great Rivers, of grotto-heavens, abyssal springs, and deep waters; and all the True Immortals who pass through the void.

The commanders and generals of the Celestial Bureau and Thunder Court, who govern the True Ones; and the officials and generals of the Thunder Divisions in the Department of the Law.

The Great God who oversees the ritual fast in the Cloud Kitchen of the Nine Heavens; and the True Regents who protect the Dao throughout the Three Realms and the Ten Directions.

The generals and ministers of the underworld offices at Fengdu and Mount Dai; the officials of the Water Bureau and Earth Court; and the sacred beings of the human world.

The immortal officials who escort and usher in guests at the gates of the Three Heavens; and the immortal officials who attend the direct ritual at the Fire Terrace and distribute offerings.

The City God of this county and the local tutelary deities; the merit officers, talisman messengers, and divine attendants who convey communications.

Twenty-Four Sections of the Zhaijiao Ritual

(The ritual is divided into twenty-four sections.)

The Nine August Sovereigns of the Highest Divine Empyrean; the Five August Emperors; and the Heavenly Lords of the Nine Qi.

The Ministerial Lord Wood Duke and the Primordial Lady Golden Mother; and the High True Ones of the sun, moon, stars, and constellations under the Most High Clarity.

The Three True Lords of the Three Provinces, teachers and masters of the Five Traditions; and the True Lord of Life, who gathers the primordial spirits of the Nine Heavens.

The Most High Celestial Worthy of the Lingbao in the Ten Directions; and the August Sovereign who saves people without limit and gives life to the spirits.

The Great Emperors of the Three Origins, who govern the heavenly, earthly, and watery courts; and the high True Ones who serve as ministers in the courts of the myriad heavens and the jade palaces.

The August True Lord of Ten Thousand Blessings in the Celestial Bureau; and the Four True Lords of the Northern Pole, who register births.

The holy immortal officials of the Heavenly Capital who oversee the ritual; and the True Lords of the Three Realms and Ten Directions who witness and ratify the covenant.

The immortal officials who present scriptures, registers, talismans, and ritual methods to the throne; and the Dragon Kings of the Water Court and the True Officials of the Langyuan Paradise.

The immortals and gods of the sacred lands and grotto-palaces of the Five Sacred Mountains; and the Ten True Lords who rule the underworld.

The officials and generals of Thunder who serve the incense at the jade palaces; and the deities enshrined in temples and honored in the rites of the human world.

The luminous gods who inspect and judge affairs in the central Thunder Bureau; and the luminous gods of blessing and virtue who receive incense in family shrines.

The lord of the City God and the revered local tutelary deities; the merit officers, talisman messengers, and divine attendants on duty.

Ritual Petition

The Successor to the Teaching, (name), respectfully submits: Regarding the offering of a ritual. According to the petition received from (native place), a follower of the Dao requests…

(This is the opening of a Zhaijiao ritual document. It indicates that a Daoist priest is submitting an application to the deities on behalf of someone from a specified village or locality.)

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Interpretation

Collected Documents of the Lingbao Tradition: A Plain-Language Interpretation

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I. Petition for a Completed Offering Ritual to Avert Calamities, Deliver Souls, and Welcome Auspiciousness

On a certain day, I, a devoted believer, respectfully attended to the Dao at a certain place and established one grand Offering Ritual (or purification rite), providing offerings to extend blessings and recommend departed souls. Now that the meritorious work is complete, I respectfully submit this petition for a purification Offering Ritual to avert calamities and deliver souls. The records have been fully prepared, and I respectfully report this matter.

The foregoing petition is submitted above.

Presented by a disciple of a certain lineage. I humbly beseech a certain compassionate one to look down and accept it. May the sincerity of this offering be received and enjoyed; may great De be bestowed to nurture and support us. Through this ritual, we repay Heaven’s grace, and blessings will aid the devoted believers and the spirits of the departed. Respectfully submitted.

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II. Official Notice for the Conclusion and Dispersal of the Offering Ritual

This office has now, in service to the Dao, respectfully attended to a certain place to conduct an Offering Ritual (or purification rite). One purification rite was established, beginning on a certain day and concluding on a certain day. It was conducted to bestow blessings and provide resources for departed souls. A purification Offering Ritual was established with a total of a certain number of offering stations, in clear acknowledgment of immense grace. Now that the meritorious undertaking is complete, we have specially prepared this formal petition and ritual document. Relying on divine authority, we present the offerings clearly and formally. We therefore issue this notice, requesting that the documents accompany the imperial procession and be presented one by one, without delay. This notice is hereby issued.

• One dispatch of petitions: The petitions have been composed, placed in envelopes, and sealed; they are to be presented at a certain palace.
• One presentation of petitions: They have been delivered and are to be presented before the High Perfected Ones of the Three Realms and Four Courts.
• One transformation of offerings: A certain number of stations of purification offerings are to be presented before the High Perfected Ones of the Three Realms and Four Courts.

The foregoing notice

To the supervisors of the Jade Capital Mountain, the incense officials and messengers on duty today, and the divine attendants responsible for transport and delivery: receive the teaching and carry it out. This notice is issued accordingly.

Prepared on a certain year, month, and day.

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III. Petition to the Five Masters

I, whose official title does not suffice to call myself your servant, respectfully submit this petition as an heir of the lineage: On behalf of the Great Qing Empire (and so on; the relevant intention may be briefly added), now that the dispersal has been announced and the appointed lodging completed, we have opened the principal altar and proclaimed the ritual regulations. I respectfully record and submit this petition.

• Perfected Lord, Great Dharma Master of the Mysterious Center of Lingbao
• Perfected Lord, Master of the Ancient Lingbao Scriptures
• Perfected Lord, Master of the Ancient Lingbao Registers

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Notes for Reading the Original

Term	Meaning
Presenting the Offering Ritual and welcoming auspiciousness	After the ritual is complete, submitting a formal petition and offering the ritual to welcome auspiciousness and receive blessings.
Averting calamities and delivering souls	Removing calamities and misfortune, and delivering and guiding the souls of the departed.
Conclusion and dispersal	The merits of the Offering Ritual or purification rite are complete, and the ritual site is formally closed.
Official notice	A formal notice to the divine offices, requesting that someone deliver it and carry out its instructions.
Five Masters	Masters and perfected beings associated with the scriptures, registers, talismans, and other elements of the Lingbao lineage; three Perfected Lords are named here.
(Certain)	A blank in the document template, to be filled in during actual use with the name of a palace or temple, a date, a person’s name, and so on.

The text above is translated in the format of the original. Parenthetical phrases are mostly categories or blanks supplied in the source text; their meaning has been preserved.

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Interpretation

A Colloquial Interpretation of the Lingbao Ritual Texts

I. Petition to the True Lords, the Ancient Deliverance Masters of Lingbao

To the True Lords, the Ancient Deliverance Masters of Lingbao, and the True Lords, the Great Ritual Masters Who Supervise the Purification Altar of Lingbao (the senior masters who preside over the purification altar):

With reverence, we look to Your compassion and ask that You take special notice of us, descend to the ritual ground in Your cloud chariot, set forth the petition, and oversee the purification rites. May our human concerns reach the realms both seen and unseen, and may we receive Your gracious favor and continue in its succession. We humbly submit ourselves to the authority of the masters. Our feelings are beyond words.

II. Words for Welcoming the Divine Procession

In the fifth year of the Daoguang reign of the Great Qing, the year of the Yiyou cycle, in the month of (name), on the first day of the month (date), we declare that (date) is auspicious. The humble junior official (name), successor in the teaching, bows in fear and reverence and submits this petition:

The Daoist devotee (name), native of (place), has chosen an auspicious date and, relying on the Dao, is establishing a Lingbao ritual ground for (purpose, such as dispelling misfortune or delivering the souls of the dead). The orchid altar has now been solemnly prepared. With reverence, we welcome the imperial procession and sincerely record our petition for presentation to the imperial gaze.

I respectfully submit this invocation:

To the Most High Primordial Venerable, the supreme, wondrous, and utterly true Dao—formless and nameless, empty, unconditioned, and natural—and to the Emperor of the Distant Yang Palace, Lord of the Seven Treasures of the Great Luo, beneath the Golden Gate, Jade Steps, and Jeweled Palace: with reverence, we ask for Your heavenly compassion and attention.

I, Your servant, humbly reflect: grace spreads from the Golden Gate, and radiant light scatters through the Jade Void. The carriages of the Nine Heavens journey from the distant sky, while the steeds of the assembled immortals descend straight from the vast heavens. May You halt Your procession at the ritual mat and seal our covenant of service. I have presumptuously approached Your heavenly authority; my feelings are beyond words. I await the arrival of Your grace and submit this petition.

III. Words for Opening the Altar

The altar of auspicious plants stands solemn and spacious; blossoms fly from the scrolls of sacred writings. The heavenly wind carries the music of the Eight Assemblies (the numinous writings of the Eight Assemblies and cloud-script with nine rays), while jeweled clouds gather around the seats of the Five Radiances (the five jeweled-cloud seats of the Scripture of Deliverance from the Nine Hells, and the Palace of Five Radiances within the Scripture of Ascending Women). We look toward the Great Emperor, hoping for His gracious visit, and establish the rites of the offering to convey our sincerity. Feathered canopies and rainbow banners descend in splendid array; golden books and jade characters open the way to deliverance without end. Thus may the light of Dao and De shine again, answering in some measure the hopes of mortals and immortals.

IV. Words for Averting Calamities in the Realm

Dragon script safeguards the course of the age, and clouds protect the Eight Mighty Powers’ writ (the red writing and jade characters of the Eight Mighty Powers in the Scripture of Universal Salvation, which protect against the cycles of catastrophe and endure as long as Heaven). The phoenix calendar records the celestial pattern, and Heaven opens a line of ten thousand years of longevity. May blessings be bestowed upon the ancestral temples, may the Three Spirits offer auspicious signs, may the Six Extremes be stopped before they take shape, and may grace extend to all living beings…

Note

This text is a set of standard ritual formulas from Lingbao purification rites during the Daoguang era of the Qing dynasty. It includes petitions, words for welcoming the divine procession, opening the altar, and praying for the country’s blessings. Much of its language comes from the Supreme Scripture of Limitless Salvation by Lingbao and the Lingbao ritual tradition. The material in parentheses reproduces annotations in the original or commonly cited allusions, for comparison with the scriptures.

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Interpretation

Língbǎo Wénjiǎn (Lingbao Ritual Texts): A Plain-Language Interpretation

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1. Opening Blessing

When virtue and conduct return to purity and unity, teachings can restore the ways of high antiquity. Millions of years from now, people will be able to enter the realm of the Imperial Ultimate. Heavenly disasters will all vanish, and the transforming light of day will endure like spring.

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2. Prayer for Deliverance and Ascent (Delivering the Souls of the Dead)

The heavens are lofty and the earth is deep, bearing all things through its great virtue; together they express the wish to repay our origins. Like thunder and wind, may we not neglect the power to deliver others. We mourn the painful separation from our loved ones, and hope that the Upper Realm will look upon them, take pity, and descend in compassion. May those sunk in the dark underworld be shown mercy; may their records of offenses be erased, and may they be drawn up from the winding paths of the Yellow Springs and sent into a palace of the Dao. May they abandon illusion and return to the true Dao, forever breaking free from the net of delusion. May they return to their original source and nature, and ascend fully through the gate of the myriad wonders.

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3. Closing the Altar (At the End of a Ritual Assembly)

The phoenix carriage departs in solemn order, while ten thousand riders speed back. The dragon courier reports the merit, its message ascending through the nine heavens. All who dwell within the Three Origins receive the grace of a passing glance, bathe in the mysterious emptiness of Daoist transformation, and savor the jade writings as they soar. Their long-held intentions are fulfilled; emotion wells up in grateful tears. The immortal retinue returns among the clouds. The divine road is truly distant: we gaze toward the celestial heavens at the sovereign’s abode, while our dreams remain deep and unfulfilled.

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4. Beginning of Spring

The gentle east wind stirs, and the virtue of Wood begins to return. The imperial carriage waits in solemn order in the eastern suburbs, while ash flies from the pitch pipes in their vermilion chamber. An ox made of earth is brought forth to divine auspicious signs, and painted swallows are adorned to welcome good fortune. After hardship reaches its limit, peace arrives: plants and trees shine with life, and birds sing with nimble tongues. The new replaces the old: mountains and rivers take on color, while mugwort sprouts and buds emerge. Withered old roots and dry branches revive in the warm air; creatures with scales and shells, hidden away, awaken at the touch of Yang’s gentle warmth. The three-hundred-and-sixty-day calendar of Yao now reaches its proper beginning. In the ninth section of the Great Plan, the fifth place is rightly set, and every blessing is cultivated. We honor the worthy, establish the ritual assembly, and warmly welcome abundant blessings.

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5. Another Version (Beginning of Spring)

The Three Yangs begin their cycle, and all things flourish. In the Golden Gate, the reed pipes stir the floating ash; in the Xie Valley, the millet pipes bring back the pitch of Taicu. The east wind thaws the frozen earth, and harmony fills the towers and terraces beneath the whole sky. At dawn, fragrant mist gathers, while auspicious light floats over plants and trees for thousands of miles. Disasters depart with the last month of winter; blessings follow in spring. The blue jade tablet is respectfully presented in the east, and good fruits find their way to the Northern Gate.

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6. The First Month

The phoenix calendar opens a new cycle, and the Dragon’s position shifts to its next station. The markings on the sacrificial vessel accord with the Three Yangs as balance and harmony return; the Spring and Autumn Annals sets down the five beginnings in their proper order and records the arrival of spring. Palace plum blossoms scatter their pale petals as the last snow of winter melts; imperial willows sway with a golden hue as the east wind first rises. Warmth spreads evenly, while the power that transforms all things works subtly behind the scenes. Cold withdraws from the Valley of the Swallows, and the impulse of life returns throughout, stirring the first shoots. We rejoice at the opening of the year and welcome auspiciousness at the main gate.

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Note: This text consists of blessings, prayers for deliverance and ascent, closing prayers, and seasonal ritual texts for the Beginning of Spring and the first month, used in Lingbao Zhaijiao (purification ritual) and Keyi (liturgy). Its language draws on many allusions and images, such as the Xie pipes, the earth ox, and the blue jade tablet. The translation preserves the original terms where possible and briefly explains them to clarify their ritual context.

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Interpretation

The following is a modern vernacular interpretation of the passages in Lingbao Wenjian, in the order of the original, with section headings and structure retained.

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〔Opening〕

When the hundred blessings gather, let us joyfully set our hearts to the work with sincerity and assemble together. This is the very beginning of the myriad spirits.

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〔The First Month Dawns〕

The stars have completed their circuit through the heavens and begun anew; the first month now dawns. The clouds gather around the two luminaries, the Sun and Moon; Taicu, a musical pitch that also evokes the vital energy of the Three Yangs, accords with their rhythm. The east wind touches all things, and the young grass turns green; the morning sun brings warmth, while little peach blossoms along the path remain faintly pink. On this auspicious day, conduct affairs with goodness and sincerity.

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〔The Year Turns, the Month Begins Auspiciously〕

The year has just turned, and the auspicious month begins in harmony. The Azure Dragon takes its place in the heavens, and the Blue Bird assumes its seasonal charge, as spring approaches the equinox. Towers and terraces stretch for ten miles, filled with gentle energy; a thousand households draw their curtains against auspicious mists. With reverence, we welcome the new Yang and follow the established rites.

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New Year’s Day

The year’s sequence begins anew, and the calendar marks the Three Origins. We raise cups and offer the words of the cypress leaf; we wish longevity with a verse praising pepper blossoms. Wine fills the beast-shaped vessels, its fragrant immortal brew shimmering within. At the gate stands a rooster-shaped marker, while baleful winds quietly retreat. This is the day when all the people wear peachwood charms, and the imperial court prays for a good harvest.

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Lantern Festival

Lanterns shine across a thousand gates, while music and song resound through the nine avenues. Peach blossoms in the Immortal Caves cluster like brocade; fresh willows by the imperial canals sway with golden light. The bright moon bathes the fortified city, adorning the capital in splendor; fragrant breezes pass through the palace roads, displaying the prosperity of the imperial city. The jade clepsydra in the watchtower falls silent, while golden mud still moistens the Qin road. The Star Bridge opens its iron locks, and the trees of fire join into flowers of silver. With a humble, sincere heart of celebration, we welcome blessings arriving in pairs.

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〔The First Month at Its Height, Around the Upper Origin Festival〕

The first month reaches its height, and the frozen ice has already thawed. Five phoenixes descend from the clouds to bear the carriage, while six sea turtles rise from the ocean to support the mountains. The jeweled River of Heaven is cloudless, and music and song resound everywhere; the moon shines among the stars, and gentle breezes stir the curtains in every home. Lanterns gleam through a thousand gates on this lovely night; for ten miles, silk garments and finery fill the spring with splendor. This is a fine occasion, a fine season: cultivate blessings and good fruits, great merit and solemn grandeur, so that blessings may shelter the faithful.

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The Second Month

The Azure Dragon follows its proper course, and the Black Bird governs the equinox. This is the start of the plowing season described in the Odes of Bin, and the day when, according to Zhou custom, the ice was brought out of storage. Willows sway with new green; swallows speak in half-formed notes, and orioles sing sweetly. Peach blossoms open in brilliant red, their fragrance mingling with the scent of incense. Clear Yang energy, harmonious and bright, brings spring to all things. We solemnly hold the ritual assembly and turn our hearts in devotion.

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Another Passage

Peach blossoms glow in the morning light, and willow buds peer into spring. Fine misting rain dampens the fragrant dust; faint auspicious vapors warm the valley. The sun is mild and the breeze soft, and all things take on a new appearance. On this fine day, we solemnly hold the ritual assembly, devote ourselves with one heart, and pray for the shelter of blessings.

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Translator’s Note

The original is largely composed in parallel prose, characteristic of Daoist seasonal ritual proclamations and opening petitions for an altar. Its main concerns are the seasons, auspicious signs, celebration, and ritual purification; there is no need to investigate every allusion word by word.

Names, place names, and special terms such as Taicu, the Odes of Bin, prayers for grain, the Star Bridge, and the trees of fire have been retained in accordance with convention, with brief explanations in parentheses.

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Interpretation

Interpretation of the Lingbao Texts for Ritual Petitions

Cold Food Festival

The mountain hues are warmed, brewing a gentle breath; the breeze stirs the ridges of the brows, and flower fragrance gathers into springtime splendor, enchanting the eye. In the imperial gardens, spring arrives and orioles sing with artful trills; at the painted hall’s spring rites, the swallows return for the first time.

At the Cold Food Festival, the elms shed the last of the night’s rain, and cold mist rises among the paper mulberry branches. Flower-decked carriages vie in ingenuity and fresh finery; wheat porridge is exchanged, preserving an old custom. A thousand households forbid fire, while vermilion trays display auspicious painted ducks. The nine thoroughfares lie free of dust, and beneath embroidered railings, people raise fighting cocks for sport. On this fitting festival day, may we offer our sincere devotion.

Third Month

The moon is in the Wei lunar mansion, and the seasonal pitch is set to Guxi, in accord with the monthly order. A kindly breeze blows softly, scattering the last few petals of peach blossoms; nourishing rain falls in a fine haze, soaking countless shades of willow green. At dawn, cuckoos call, while in the Swallow Tower the people are silent; on the clear river, mandarin ducks bathe, and in the poplar-flowered courtyard the day passes slowly.

Another passage: After the elm seeds fall, the rain clears; peach-blossom waters grow warm. Deep shade gradually veils the view in every direction, and a third of spring’s splendor has already passed. Red apricots bloom in alluring profusion, lightly breathing out smokeless flame; green willows sway gracefully, their fine strands hanging low, too delicate to be spun into silk. Swallows hurry back to their nests with mud, while bees wheel and dart, urgently collecting drifting catkins on their wings.

Qingming Festival

Peach-blossom waters churn red, and duckweed-covered ponds swell green. Palace women pass along candles, and blue smoke drifts into the vermilion gates; the Fire Master drills elm wood, and a fresh flame glows along the purple roads. Willow catkins whirl wildly over the water, while paulownia blossoms dot the branches. On this auspicious occasion, we offer a little of our sincere devotion.

Shangsi Festival

Shangsi originally fell on the first si day of the third month; later it was fixed on the third day of the third month.

Spring has passed its second month, and the festival falls on the third day of the third month. In the eastern hall, winding water flows in a meandering channel; by the southern riverbank, the kindly breeze is gentle and pleasant. Amid the fragrance of red apricot blossoms, people compete at cuju; beneath the green willows, swings rise into view. The breeze is soft at the Yi River, where we hear the children’s song of dancing in the rain; the bamboos are lush at the Orchid Pavilion, where the gathered worthies hold a banquet for the purification rite.

Fourth Month

The air is crisp with the wheat harvest, and the breeze is clear beneath the summer pagoda trees. In the deep-green pond, spear-shaped iris leaves thrust through three feet of water; along the path strewn with blossoms, coin-shaped moss seems to buy and hold a fraction of spring. Early cicadas sing their new notes in fits and starts, while young swallows murmur and practice their clever calls. As we meet this clear and temperate month, may we offer our solemn and pure devotion.

Another passage: The Green Emperor lays down his seals, and the Red Emperor takes charge of the balance. Young bamboo shoots grow into stalks, stirring a garden full of emerald plumes; round lotus leaves float like green coins cast across the pond. Shun’s strings first sound the fragrant south wind, while a patterned fan is raised and waved beneath the bright moon. The oriole seeks its old…

Note: This text belongs to the Daoist tradition of Zhaijiao purification rituals and ritual petitions. It lays out spring scenes according to the seasonal calendar, including the Cold Food Festival, Qingming, Shangsi, and the fourth month. Its closing lines often say, “May we offer our sincere devotion” or “may we offer our solemn and pure devotion,” for recitation in Keyi liturgy. Wei is a lunar mansion, and Guxi is the name of a seasonal pitch. “The Fire Master drills elm wood” alludes to the Cold Food custom of forbidding fire and the story of making fire by drilling wood. The purification rite at the water’s edge was performed during Shangsi.

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Interpretation

The “Lingbao Document” Explained in Plain Language

“Violet Swallows Leading Their New Chicks” (a title inscription, using swallows leading their young to evoke the vitality of the season)

May

Warm breezes cross the banks of Chu, and the clear air over Lake Jian is fresh and bright. The plum rains have just stopped; strange clouds tower above the distant mountain peaks, while the locust shade shifts slowly. The scorching sun blazes in the sky like fire. For ten miles, emerald lotus leaves release their rich fragrance; beside the two windows, green bamboo stands pure and graceful. Midsummer is approaching, and the ritual gathering begins first.

Another piece for May

The moon reaches the Eastern Well constellation, and the Dipper points south. Lotus leaves sway in the breeze like rounded green canopies; pomegranate blossoms glow in the sun, clustered like red tassels. In Yu’s hall, a zither is played to dispel the heat; in the Tang palace, verses are recited to summon coolness. Cicadas chir and grasshoppers stir, each following the season and its nature. Swallows settle in their humble nests; amid these fine occasions, the fruits of the Dao flourish.

Dragon Boat Festival

Colorful mugwort hangs at the doors, and the rain has stopped after the yellow plums ripen. The people of Chu honor Qu Yuan and deftly bind colored threads; in the Han custom of making offerings to Chen, all wear clean, embroidered clothes. Banners are raised, and drums thunder where dragon boats race. The painted boats return to shore, amid the sound of clappers and people’s laughter. Fortunate to meet this auspicious festival at the height of the year, we solemnly welcome the compassionate venerables and the gathered assembly.

Another piece for the Dragon Boat Festival

The rain has stopped by the south-facing windows, and the tide lies calm along the eastern bank. In thousands of homes, peach and willow branches hang above the doors; for ten miles, water caltrops and lotuses rise high over the water. Flowered cords and snake-shaped charms circle jade-white wrists; mugwort-tiger jackets set off skin as pale as ice. The new moon hangs in the sky, like a precious mirror newly opened from its case; bright stars reflect on the water, like strings of pearl curtains left unhooked.

June

Cloud-capped peaks emerge from their valleys, and the fiery parasol spreads across the sky. Amid the fragrance of red lotus, waterside pavilions and poolside halls are free of worldly dust. Where clear springs ring, the pine gate and bamboo grove bring their own coolness. Fish turn and play; beards stir among the green lotus leaves. Cicadas trail their fading calls through the emerald willows. Half the year has nearly passed; it is time to cultivate the Six Powers’ teachings and scriptures.

Another piece for June

The Linzhong pitch pipe marks the renewed musical order, and the Willow constellation confirms the new measure of the season. The scorching sun melts gold: it is the first period of the Geng Metal summer heat. Drought clouds blaze like fire; the Great Fire constellation is about to move west. Beads of sweat dampen collars, and the fierce heat presses upon mats and pillows. Fragrant red water caltrops offer their graceful scent from the square pond; along the curved bank, green willows cast shifting, airy shadows. At this season, it is fitting to establish a ritual site.

July

The Dipper points west, and the sun travels through the southern sky. The accumulated rains clear, and the spotted fans are gradually put away; a fresh coolness arrives, making the Han-style lantern welcome company. Clear dew fills golden trays, while the gentle golden wind brings forth jade-colored characters. The fragrance of lotuses disperses from the islets; a few fireflies glimmer.

Notes for readers

“Ritual gathering” and “ritual site” refer to places where liturgies are performed and scriptures taught.

References such as “Eastern Well” and “the Dipper points south” reflect the ancient practice of marking the months by constellations and the direction of the Dipper’s handle.

“The auspicious festival at the height of the year” refers to the Dragon Boat Festival, on the fifth day of the fifth month.

“Compassionate venerables of the gathered assembly” is a respectful form of address for the attending faithful and revered deities, often used in document collections when inviting them to a rite.

“Six Powers” is a Buddhist term. Here it is used alongside the Lingbao liturgical tradition, referring to scriptures and methods of practice to be cultivated at the proper time.

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Interpretation

Willows line the embankment beyond the curtain, while the mist gathers into a single strand. The cicadas’ cries enter the ear; the pure, serene season has arrived. With reverence, we open the ritual gathering.

Another

The spirit of Metal, guardian of autumn, follows the season’s course; the jade tally of the seasonal marker brings a chill. Lamplight at the cold window stirs the heart, while water shield from Wu and perch stir longing for home. Beneath the paulownia leaves, the evening wind rustles and announces autumn; on the willow tips, morning dew beads and hastens summer away. Fortunate to meet this pure and lovely season, it is fitting to establish wholesome causes through good deeds, kind ties, and ritual observances.

The Seventh Night

The first of the nine autumn months has begun, and the Seventh Night has arrived. The Lady Hao once poured poems and books from her womb; the Ruan family spread brocade across the courtyard—images of a gifted couple meeting at their appointed time. The moon rises in the jeweled heavens, hanging high and curved like a jade hook. Fine dew drips onto a golden tray, densely scattered like pearls. Consider the two stars meeting across the Silver River, while through the long night the Jade Cord, a name for the celestial river, hangs low. This is the heavens’ appointed meeting, and thus a lovely night for humankind. Fortunate to meet this auspicious festival, it is fitting to establish wholesome causes.

The Mid-Autumn Festival for the Dead

The full moon of the first autumn month has passed, and the season’s midpoint takes charge: the fifteenth day of the seventh month, when the Mid-Autumn observance is in season. The moon of the cassia month is newly full, its radiant beauty and cool light beyond the ordinary. The golden wind stirs lightly, and a clear, wistful freshness brings its own chill. Paulownia leaves turn yellow and drift down; reeds send white blossoms flying. Now the Golden Emperor, the spirit of autumn, holds power and sets the season in motion. It is also the time when the Earth Official, the deity who presides over the underworld on this festival, reviews its registers and bestows blessings.

The Eighth Month

The pitch standard is set to Nanlü, the musical mode of the eighth month, and the Western Palace’s season brings solemnity. Reed blossoms rustle across the sandbars; tree leaves whisper and drift through the courtyards. The wind carries the painted horn’s mournful notes, a few cries that break the tender heart. A neighbor’s warning clappers for the cold sound from the laundry stones; ten thousand blows ring out, deepening the sorrow of parting. Bamboo sheds a thousand tears like the consort of Xiang, while lotus leaves turn like the six-ounce silk robes of Xishi.

Another

After the bean-sized raindrops, the sky clears; the apple-scented breeze brings refreshing coolness. The sky is clear, and the Dipper’s handle points toward You, the western quarter, marking autumn’s arrival. In the lovely night, earth drums already welcome the cold, a method of gauging the seasonal energies that signals late autumn’s approach. The light on the water reaches far to meet the light of the sky; the crickets’ melodies blend gracefully with the chants. By the window, the cassia on the rocks releases a fragrance that fills the heavens; in the sun, hibiscus blooms, freshly made up in the softness and beauty of a nation’s finest.

Mid-Autumn

Half of the three autumn months has passed, and the hundred divisions of the night are equal. The precious moon is perfectly round above the clouds; pearl-like stars glitter on the water. Dew lies thick, and paulownia shadows grow faint; a light breeze carries the fragrance of cassia. Half grass, half truth: beyond the sky, wild geese line up like brocade characters. Half bright, half dim: by the river, fishermen’s fires sparkle like stars in the Dipper.

Another

Dew gathers on the golden stalks, and the jade heavens are free of dust. The pure moon flies forth, its radiance like a precious mirror without a blemish. The floating clouds have all withdrawn, yet on the high jade tower the cold is hard to bear. A flute’s notes resound across mountain passes; the water clock’s beats carry through the city. At Yuan’s shore, people glide in painted boats to the strains of music; on Yu’s tower, they sit on folding chairs, talking and reciting poetry.

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Interpretation

Ninth Month

The rainbow has faded, and moonlight falls across the doorways. The jackals have begun laying out their offerings, for this is the season of autumn. Insects have all burrowed into the earth, and all things are gathered in and stored away. Yellow chrysanthemums unfurl their graceful blossoms, and cinnamon osmanthus gives off its fragrance. The red knotweed has spent its bloom and bows low beside the receding sails. The green wutong leaves have nearly all fallen, and a lone wild goose settles on the level sand. Meeting this auspicious occasion, we respectfully set forth our sincere intentions.

Another (Ninth Month)

The sun moves into the Room lunar mansion, and the handle of the Northern Dipper points to the Dog position. Scattered white duckweed drifts on the wind, and the hills of the Chu region stretch white and unbroken. Yellow chrysanthemums bloom brilliantly along hedges in the manner of Tao Yuanming. At dusk the fishermen's songs rise, and with a single lilting cry of the oars, the boats return to distant inlets. Startled cold geese fly in formation, and several flocks cross the long sky. Water and sky meet, the rice and millet are abundant, and after the autumn frost the forests hang heavy with oranges and tangerines.

Double Ninth

Clouds drift over the southern shore, and after the rain has stopped, cicadas on the western mountain call mournfully in the evening, their sad song lingering among the green bamboo. Flocks of cold geese stretch across the distance, set against the remnants of sunset. Speaking of the season for distributing winter clothing described in the "Bin" odes of the Classic of Poetry, and of the elegant occasion when Meng Jia lost his hat on Longshan, Tao Yuanming picks golden chrysanthemums, while Fei Changfang carries cornelian cherry in his pouch. By the Fengle Tower the autumn waters reach toward the Milky Way, and beside the Tengwang Pavilion the cold pool is as clear as ice in a jade vase. The festive day has just arrived, and so we respectfully establish a ritual assembly (fahui).

Tenth Month

After the frost the pears ripen, and in the snow the rice gives off its fragrance. The tangerines are green and the oranges golden, and the whole year's beauty is gathered here. The chrysanthemums have withered and the lotus leaves have dried up as the chill of the tenth month gradually arrives. The evening wind sweeps across the water and the wild geese fly in slanting rows; night rain drips onto the steps, and the crickets chirp urgently. Just as Xuanying (a poetic name for winter, here referring to early winter) begins, it is fitting to hold the assembly and carry out the practice with solemn devotion.

Another (Tenth Month)

The almanac records that Xuanming (the god of winter) arrives in keeping with the season. Cold mist spreads across the land, and beside the well the wutong leaves lie scattered over the silver railing. Evening rain falls softly, and the chrysanthemums along the hedge hang in disarray against the jade steps. The vast sky hangs low under dim clouds, and a sharp morning wind brings a frost-laden chill. The cricket song occasionally blends with the drip of the water clock, and the long line of geese gradually fades with the shadows of the mountains.

Lower Primordial

Chrysanthemums wither by the hedges, and ice forms on the pond like jade. As the Little Spring (the tenth lunar month) arrives, the tenth month draws to its close. On the Wu River the fallen leaves flutter in the wind, and on the banks of the Chu, geese roost hidden among the broken reeds. The wind stirs the curtains and the kingfishers come to rest; frost covers the tiles, and mandarin ducks freeze in place upon them. At dusk the sky sinks low and thin clouds veil the moonlight; deep in the night the water turns cold and the dew condenses. The oranges resemble the frost-covered oranges of Dongting, and when they are split open they reveal heaps of snow-white flesh like silver jars. Now that the Lower Primordial festival has arrived, one should honor the supreme goodness of the Dao.

Eleventh Month

Only the title "Eleventh Month" appears here. It refers to the lunar winter month and marks the beginning of this month's seasonal section. The body text is not included, so there is nothing further to interpret.

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Interpretation

A Plain-Language Reading of the Lingbao Textual Forms

The following is a modern plain-language explanation of selected scripture passages, divided to correspond to the original sections.

(1)

A cold wind passes through the curtains; the daylight is brief, and time rushes by beneath the eaves. A few lines of wild geese from beyond the frontier cry mournfully across the sky, while a school of cold fish huddles among the thick waterweeds. Between bamboo fences and thatched cottages, plum blossoms quietly release their fragrance in the gloom. Amid rain-worn ravines and frost-covered woods, old, twisting pines still hold their deep green. Once the Yang begins to return, all good things deserve reverence.

(2)

The Mao constellation stands in the heart of winter, a season known as the “Minor New Year”—the period from the winter solstice to the end of the year. The wind is bitterly cold, and night watchmen strike the time with their clay drums in strict succession. Heavy frost and dense fog announce the snow settling over the winter garden. In the small pavilion, the beast-shaped brazier is tested with fire; by the secluded window, the plum’s pale fragrance drifts through the air. The sturdy bamboo remains green, and the solitary pine keeps its lush color.

Winter Solstice

Yang returns with warmth, and ash stirs in the pitch pipes used to gauge the seasonal energy. The winter-solstice pitch is Huangzhong. The Lu annals record the observance of “watching the clouds,” and the Han court had a ritual of “adding threads” to mark the lengthening daylight. A sudden snow whirls in the returning wind; frozen clouds veil the cherished sun. Water chills in the bronze well, and ice fills the jade flask. The willow’s appearance already hints at the sights of the twelfth month, while the plum’s pale fragrance quietly carries news of spring. On this auspicious festival, one should offer a sincere and humble devotion.

The Twelfth Month

The north wind blows fiercely, while the cherished sun gives gentle warmth. River plums bloom like jade, revealing the arrival of the new spring; the bank-side willows take on a golden hue, as if conferring about the waning days of winter. Hungry crows forage, crowding together on the sandbank; frozen sparrows lie quietly concealed, chirping beneath the eaves. Beast-shaped charcoal glows red in the warm pavilion, while fishing lamps cast their light across the cold river. Fortunate to arrive at the depths of winter, one should cultivate wondrous fruit.

Another passage on the twelfth month

The look of winter urges the willows onward; the plum conveys the tidings of spring. Clouds hang over the countryside, lying low above fishing boats and overpowering the warmth of wine. Snow dances across the sky, swirling over the feather-thatched huts and dampening the smoke from the tea. The Bin Odes of the Book of Songs sing of cutting ice, and the Lü calendar records the month of Jianchou in particular.

New Year’s Eve

Night rain sees off the cold, while the wind carries the severity of winter. Frost blankets a thousand households, turning them into jade pavilions; auspicious snow fills countless ravines, transforming the world into silver. The three hundred and sixty days come to an end, and the seventy-two seasonal markers reach their close. The fragrance of pepper flowers rises from golden cups; firecrackers echo faintly on the jade steps. Fortunate to reach the year’s end, one should prepare reverently to perform the ritual observances and welcome auspiciousness.

Intercalary Month

The Dipper points between two earthly branches, and an intercalary month is added. The remaining days are taken to complete the count of a cycle; the accumulated fractions represent the unusual remainder of six tally marks. The Rites of Zhou contains a discussion of ingratiating oneself with the household gate, while the Canon of Yao expressly records the words for completing the year.

Notes for readers of the scripture; these are not part of the scripture itself

• The return of one Yang: After the winter solstice, Yang energy begins to arise. Daoist practice and folk custom often mark the day with purification rites and prayers for auspiciousness.
• Ash stirred in the six pitch pipes: An ancient method of observing seasonal energy, in which ash inside the pitch pipes moved with the changing seasons.
• “Watching the clouds” and “adding threads”: Ancient winter-solstice observances involving watching clouds to read the weather and measuring the sun’s shadow to track the waxing and waning of Yin and Yang.
• Jianchou: The twelfth lunar month.
• The seventy-two seasonal markers: The year is divided into seventy-two periods; on New Year’s Eve, they signify that the year is drawing to a close.
• Intercalary month: A month inserted into the calendar to align lunar months with the solar terms. Here, references to the Dipper’s direction and accumulated fractions describe this “unusual month.”

This reading aims to stay close to the original’s descriptions of scenery, seasonal observances, and ritual practice for welcoming auspiciousness. Some specialized terms are briefly explained at first mention. If you would like a particular passage compared with the actions of a liturgy or the format of a memorial, name the section for a closer explanation.

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Interpretation

Plain-Language Guide to the Lingbao Ritual Texts

The Twelve Months and the Twelve Pitch Pipes

The first month corresponds to Taicu; the second to Jiazhong; the third to Guxian; the fourth to Zhonglü; the fifth to Ruibin; and the sixth to Linzhong.

The seventh month corresponds to Yize; the eighth to Nanlü; the ninth to Wushe; the tenth to Yingzhong; the eleventh to Huangzhong; and the twelfth to Dalu.

The pitch pipes are the names of the twelve notes in ancient musical theory. In Daoist Zhaijiao (purification rituals) and Keyi (liturgies), they are often assigned to the months to correspond with the seasons.

A mnemonic says: Huangzhong belongs to the Zi month, when the pitch begins to divide; Dalu comes at year’s end; Taicu is in the first month; Jiazhong in the second, and Guxian in the third; Zhonglü in the fourth, Ruibin in the fifth; after Linzhong in the sixth month, Yize returns in the seventh; Nanlü is in the eighth, Wushe in the ninth; and Yingzhong is in the tenth month, opposite the Kun position.

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Couplets for Zhaijiao Rituals

First line: The Azure Pole spreads its grace far and wide; a single lotus boat ferries beings to the farther shore.

Second line: Incense smoke rises from the precious tripod; its curling patterns form script in clouds.

First line: Red writings reveal hidden mysteries; the wondrous model of the Three Vehicles saves kin and spirits.

Second line: The silver altar shines brilliantly; its streaming radiance reveals the subtle transformations and the true workings of the Dao.

First line: To repay our origins, we establish a grand Zhai; true immortals of the Three Realms bestow their wondrous power.

Second line: We observe a four-day Zhai, and pray that our parents may look up and receive guidance across.

First line: We offer a great ritual of refinement for our kin, so that their lingering souls in the Nine Springs may attain realization among humans and celestials.

Second line: We unfold the five texts and pray that the power of the Dao may extend far and wide in compassion.

The sacred teaching is beyond words. We unfurl phoenix script and dragon characters, and grandly expound the great model of the Three Vehicles.

The kindness of our parents is truly boundless. With golden books and jade characters, we help them transcend to the spirit realms of the Eight Regions.

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Couplets for Reading the Canon

The sun of wisdom spreads its light; amid white lotus blossoms, the golden countenance appears in all its thirty-two marks.

Incense clouds gather overhead like a canopy; through sandalwood smoke, the precious canon’s more than five thousand scrolls are proclaimed in full.

Taking the Dharma Realm as a grain of pearl, the four sages and six ordinary beings are seen as one, without distinction.

Stirring the long river into cream, we see that the nine heavens, ten earths, and three realms of existence are truly but flowers in the sky.

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General-Purpose Couplets

We establish the imperial altar; silver lamps and jade candles are linked with the stars.

We proclaim secret words; the precious canon and golden scriptures reach even ghosts and spirits.

Jade is struck and metal is sounded; amid five-colored clouds, immortals descend.

Flowers are plucked and gathered; Buddhas and spirits come from the Dharma Realm in all ten directions.

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Couplets for the Seasons

The season is autumn’s third month; we give thanks for the jade lotus and nurture the fruit of blessing.

The time is the ninth month; golden chrysanthemums are arranged before hibiscus flowers.

We cleanse our thoughts and awaken sincere hearts; with a hundred bows, we welcome the holy ones of the Three Realms at the gate.

We discuss the scriptures and pray for blessings and long life; a memorial is presented at court and sent up to the ninth heaven.

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Couplets for Repentance Practice

We perform the great repentance rite to give thanks and make prayers, asking the sages and worthies of the upper realm to show us compassion, so that we may receive the Five Blessings forever.

Advance preparation for [rebirth]…

(The original text appears to be incomplete after “advance preparation.” Common ritual expressions include advance preparation for rebirth and rites for recommending and delivering the deceased.)

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Note: This piece belongs to the couplets, proclamations, and stock liturgical expressions in the Lingbao Ritual Texts. Such texts were used in Lingbao Zhaijiao rites, rites for the deceased, and readings of the canon. The pitch pipes and seasonal references were selected according to the month. This is not a scripture explaining stages of cultivation. Terms such as the Three Vehicles, the Eight Regions, “parents” (literally, the “spirits of the catalpa tree”), and the Nine Springs (the underworld) have been briefly explained in context.

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Interpretation

This text comes from the Lingbao Documents, a work of the Daoist Lingbao school. It consists of prayers and petitions presented to the Celestial Emperor during liturgies. Its sentences are often parallel in form and rich in allusions. The following explains the general meaning in plain language, in the order of the original.

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I lay my hopes and wishes before Heaven with sincerity: may goodness descend from Heaven upon my household and family, and may a thousand blessings be bestowed.

I faithfully declare what I hope and wish for in my heart: may all members of my family receive Heaven’s protection, practice goodness, and accumulate virtue, and may Heaven send down countless auspicious blessings.

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Plant good roots in the heart; may the parents flourish like the chun tree and the daylily, both thriving into old age. May blessings and longevity increase through the power of the Dao. This is the opening of the prayer for a child.

Plant good roots in the heart. May the parents flourish like the chun tree and the daylily, enjoy good health in their later years, and gain greater blessings and longevity through the power of the Dao. This begins the section praying for a child.

Cultivate the field of blessings and nurture the causes of good fortune. May rare and wondrous auspicious signs appear, like ice peaches and snow-white lotus roots; may the family line continue and its inheritance be entrusted to Heaven’s grace.

Cultivate the field of blessings and nurture the causes of good fortune. May you receive rare and wondrous blessings, like ice peaches and snow-white lotus roots; may your descendants carry on the family inheritance, all through Heaven’s grace.

Welcome the holy procession, whose sacred way is open to all; wait quietly to see colored clouds appear among the trees. A single thought can reach the spirits: in clouds of five colors, the sacred procession descends in its carriage.

Welcome the holy procession, for the sacred way is open to all. Wait quietly for colored clouds to appear among the trees. A single thought can reach the spirits, and the sacred procession descends in its carriage amid clouds of five colors.

I offer the light of my devotion in return for boundless kindness, gazing from afar at the wise sun as the sunflower turns toward it. Sincerity can move the sacred powers: from the ninth heaven they send a child.

I offer the light of my devotion in return for boundless kindness, like a sunflower gazing up at the sun. Sincere devotion can move Heaven, which sends a precious son from the ninth heaven.

Heavenly immortals and immortals of the grotto heavens alike ride in crane-drawn carriages through the clouds.

Heavenly immortals and immortals of the grotto heavens soar together through the clouds in carriages drawn by cranes.

The spirits of the Confucian and Buddhist traditions, too, send a child of auspicious promise early from their halls.

The divine powers of the Confucian tradition and the Buddhist tradition also send down a child of auspicious promise from their halls.

I pray for the crane’s long years and a full century of life, and have already entrusted fragrant incense with my message to the land of Zhu.

I pray for a long life like the crane’s, reaching a full century, and have already sent my message on fragrant incense to the land of Zhu, the Buddhist realm.

I pray once more to hold a precious child in my arms and lay my heartfelt wishes before the lotus throne. These lines form a prayer for longevity and for a child.

I pray once more to hold a precious child in my arms and lay my heartfelt wishes before the lotus throne, in the Buddhist realm. These lines form a prayer for longevity and for a child.

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May the Emperor aid the people and not let the sun crowd the sky like a wheel of fire, with drought stretching across it like a rainbow dragging a brocade sash. This section prays for rain.

May the Emperor protect the people. Let the blazing sun not wheel overhead like fire, nor drought hang over the land like a rainbow dragging a brocade sash.

We hope for rain to revive the hundred grains. May clouds spread like a dark curtain and lightning dart through the sky like golden snakes.

We long for life-giving rain to revive the hundred grains. May clouds unfurl like a black curtain, and lightning flash through the sky like golden snakes.

The fields are cracked like a tortoise shell, and the drought demon brings disaster; not even the stone swallows that foretell rain are taking flight from the mountains.

The fields are cracked, and the drought demon is causing harm. Not even the “stone swallows,” omens that foretell rain, are taking flight from the mountains.

The grain withers as if scorched by fire. Thankfully, Xuanming, the water and rain deity, spreads his power, and a golden dragon, an omen of rain, is appearing among the clouds.

The grain withers as if burned by fire. Thankfully, Xuanming, the water and rain deity, spreads his virtue, and a golden dragon, an omen of rain, is appearing among the clouds.

As abundant rain falls, we know that the ancestor of farming truly has divine power.

As the rain falls in abundance, we know that the farming ancestor truly has divine power.

May the harvest be plentiful, without needing private prayers offered with a pig’s shoulder. These paired lines pray for protection of the crops.

May the grains be abundant, without relying on small private offerings such as a pig’s shoulder. The lines emphasize public-minded prayers for protection and relief, trusting that the spirits will grant aid.

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May the sacred one save the people. Under the life-giving rain, let millet, panicled millet, grain, and hemp all flourish and multiply.

May the sacred one deliver the people. May millet, panicled millet, grain, and hemp all flourish and multiply beneath the life-giving rain.

We beg the spirits to remove the pests: the worms that bore into shoots, the caterpillars that eat leaves, the grubs that eat roots, and the insects that eat stalk joints. Let them all be cast into the flames.

We beg the spirits to remove the crop pests: the worms that bore into shoots, the caterpillars that eat leaves, the grubs that eat roots, and the insects that eat stalk joints. Let them all be consumed by fire. These four names for crop-eating insects appear in ancient texts.

We beg the sacred one for a plentiful harvest, with one wind every five days and one rain every ten.

We beg the sacred one for a plentiful harvest and weather in due season: a wind every five days and rain every ten.

May Heaven protect the people who depend on its care. Let the southern fields pile up like a capital city, and let the northern fields be rich and abundant.

May Heaven protect the farmers. Let the southern fields produce harvests piled high like a capital city, and let the ridges of the northern fields be full.

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Mars hangs its rays in the night sky; we fear that the two halves of the character for “fire” may come together. This section seeks to avert fire and disaster. The expression “eight people” combines the components that form one half of the character for “fire”; combined with half of the character for “auspicious,” they form “double auspicious,” which is echoed in the next line. Such split-character wordplay was common in ritual omens and prayers.

Mars casts its rays down at night, and we fear the omen of fire. The text uses split-character wordplay to suggest the characters for “fire” and “auspicious,” a common style of prophecy and blessing in liturgical writing.

Xuanming now holds command. Know, then, that the two halves of “auspicious” are coming together.

Xuanming now holds command, so know that the sign of “double auspiciousness” is about to appear.

Heaven’s grace enfolds all things, quietly putting out the fierce flames and rising smoke.

Heaven’s grace nourishes all things and secretly extinguishes the fierce flames and smoke.

The imperial carriage descends from the jade heavens, bringing a fresh rain and dew for all the world.

The sacred carriage descends from the jade heavens, bringing fresh rain and dew to the world.

The brightness of the Li trigram shines forth and becomes the auspicious light of a blessed sun.

The light of the Li trigram shines forth and transforms into the auspicious radiance of a blessed sun.

At the jade altar, sacred water is scattered to wash away the evil smoke filling the house. These lines seek to avert fire and bring peace.

At the jade altar, sacred water is sprinkled to wash away the evil smoke filling the house. These lines seek to avert fire and bring peace.

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The text moves from prayers for the family’s goodness, longevity, and a child, to prayers for rain, protection of the crops, and the removal of pests, and finally to averting fire and seeking auspicious signs. Its imagery draws on astronomy, with Mars; agricultural deities, such as the farming ancestor; and water deities, such as Xuanming. It also honors Confucian, Buddhist, and Daoist traditions alike, in a style typical of Lingbao purification rituals and petitions.

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Interpretation

Opening Prayer

Heaven has sent down a warning sign to me, and I secretly fear that the area around Xianyang may still suffer a fire. The Celestial Worthy shows me kindness and love; know that, by contrast, no disaster will befall Zheng.

The stone swallows have already soared high into the sky, bringing generous rain—so the saying goes: when swallows fly, wind and rain are near. Bifang, the firebird of the Classic of Mountains and Seas, has now gone far from the human world, and the raging flames have suddenly died down.

In the end, this foolish man lacks the literary talent of Liu Sheng and cannot write words that would make Bifang flee. Only the Lord on High pities the mortal realm alone. Will he still allow Yinghuo—the planet Mars, regarded by the ancients as an ill-omened star—to bring calamity?

Monthly Remembrance and Account of the Salvation Ritual

First month (salvation)

My loved ones have left behind a lifetime, like plum blossoms that wither all at once and turn white. Their children weep through the wind and rain before dawn, until even the willow buds seem to turn green from their tears.

Second month

The willow grieves for spring, its sorrowful brows drawn tight in the mist. Swallows return and murmur of old times, yet their soft words cannot wake the one still in a dream.

Third month

The blossoms suddenly fade; ten thousand petals drift away with the eastward stream. The person vanishes along with the spring light, leaving only a bird’s cry in the evening glow.

Fourth month

A pure fast is observed; the lotus holds the ritual water in its green leaves. We enter the realm of compassion; white willow fluff drifts down and speckles the hempen mourning robes.

Fifth month

My loved one grew weary of worldly turmoil and slipped free of the mortal shell, much like a cicada shedding its skin. The child looks upon the traces left by their hands, tears of blood streaming from the eyes and staining the pomegranate blossoms.

Sixth month

The new grain is left uneaten; moonlight on the water and wind through the streamside trees all become a dream. Old affairs are cast aside; the bamboo window and flower garden no longer hold the heart.

Seventh month

Autumn’s breath enters the parasol trees; by last night, leaves had already begun to drift around the well. The flesh has slipped its bonds; now, at the spirit’s seat, offerings are properly presented.

Eighth month

Where has my loved one gone? They pay no heed as a thousand green lotus leaves fade. The child’s grief cannot be consoled; how can they bear to see another line of autumn geese?

Ninth month

With Father gone, the old garden stands empty; the yellow chrysanthemums are left unattended. At times, autumn’s colors seem to age before our eyes, and we cannot bear to hear the white geese cry again and again.

Tenth month

The times wound the heart: wind howls and cranes cry. Where is the departed? Grief darkens the sight: the moon sets, crows call, and frost covers the sky over the marsh.

Eleventh month

The pain of filial devotion stirs the plum blossoms, as if urging them to turn white. Tears of blood fall from weeping eyes, staining every tree leaf red.

Twelfth month

A pure ritual feast is laid out, fragrant with incense, beside a single sprig of plum blossoms. (The text follows the months in remembrance of departed kin, ritual purification and offerings, and seasonal sorrow, coming to rest in a pure observance at year’s end.)

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Interpretation

The following is a modern plain-language interpretation of this passage of elegies and poems for the departed in the Lingbao Wenjian, explaining their uses and general meaning in the order of the original.

Opening: Filial devotion and the general purpose of commending the dead

Grief and desolation fill the heart. Thoughts of filial duty fall like snowflakes, covering the ground like flowers of frost.

A life’s allotted years have run their course; this floating world is only a matter of fate and circumstance. May the departed set foot on the road home and find peace in the Land of Bliss.

Hearing the scriptures can awaken one’s original nature; with a single turn, one may ascend to the Great Luo Heaven, the highest of the Daoist thirty-six heavens.

On the death of a wife

A white-haired man faces an empty bond, wringing his hands in grief, startled that the dream of a “rice-pounding mortar” has come true. This alludes to Zhuangzi: he dreamed that the mortar by the stove was moving and realized his wife had died.

The short life of a beautiful woman brings sorrow; one can no longer sing with the equanimity of Zhuangzi, who beat a basin and sang.

These lines express the pain of losing a wife through an omen in a dream and a classical allusion.

Commending a mother

With clean hands, one lights a strand of incense; its smoke spreads throughout the Dharma realm.

With all one’s heart, one takes refuge in the image-based teachings—here, chiefly Daoist rites for guiding the dead—and uses the wondrous Dharma of the Three Vehicles to deliver one’s beloved mother.

For either parent

The wind in the trees leaves grief without end; one’s departed parents are nowhere to be found, and their destination is unknown. The “wind and tree” allusion comes from the Han Shi waizhuan: “The tree wishes to be still, but the wind will not cease,” expressing a child’s regret when parents are gone before they can be cared for.

The heart and guts are torn apart; one cannot bear to hear those two words, “alas, alas,” again.

Commending a father

The Chinese toon tree, a symbol of the father, has been struck down; in a single breath, it has become a dream vast as a thousand acres.

The Liao’e, a poem of longing for parents in the Classic of Poetry, is heartrending. A few lines are enough to stir a lifetime of filial devotion.

On the death of a husband

The talented young man, denied his allotted years, will not awaken from his long night’s butterfly dream. The butterfly dream alludes to Zhuang Zhou’s dream and makes the husband’s death seem like an unreal dream.

The grieving young widow, in the middle of the night, has only the cuckoo’s cry for company.

On the death of an elder brother: two poems

Spring deepens on the plain; the cries of the wagtails, birds associated with brothers, fall silent, with clouds between us and a thousand miles away.

At night, the woods are still and the cuckoo cries mournfully; the moon shines on a single branch.

The bamboo path lies desolate; the bold spirit of a lifetime has become a dream at midnight.

Cloud-covered mountains stretch far away; in the west wind of a thousand miles, a lone wild goose flies.

Elegies for Daoist priests: all the following mourn Daoist priests who have attained transcendence

First

Since the Master departed, spring has borne much grief; pine flowers fall in disarray like golden powder.

Visitors arrive, their sorrowful thoughts keen; the old crane can only preen its snow-white feathers in vain.

Second

He lies high and still, with dry grass rustling; mist and rosy clouds serve as his companions.

Clouds veil the lineage of the immortals; he left only the teachings of the scriptures as an heirloom, like a family craft passed from father to son.

Third

The dream is over, and he will not wake; a wild crane mourns in vain beneath the moon at the Huabiao pillar. This alludes to Ding Lingwei, who transformed into a crane.

He cast aside all worldly affairs and felt no longing for the spring at Wuling, where peach blossoms bloom.

Fourth

A few clouds drift over Mount Heng. They call, “Old Chenglong has gone far away”; “Chenglong” means a Daoist ascending to immortality, and Hu Lao and Zuo Qing were Daoist names.

A crescent moon hangs over the Ba Mountains; though Zuo Qing has transformed into a crane, his return is still delayed.

Fifth

Worldly affairs no longer bind him; his transformation into a butterfly has become the dream of his departure from this life. The wind is cold across a thousand miles, and the cinnabar furnace has gone cold.

Where can his voice and face be found? The crane’s cry still brings to mind the sound of buxu, the Daoist rite of chanting scriptures while pacing slowly around the altar. Frost lies heavy across the day; white clouds drift among the mountains.

Sixth

His immortal journey is far away. The cinnabar furnace stands empty beneath the moon, and no one remains to light the incense.

He has quietly transformed and ascended. Only white clouds cover the mushroom-shaped chambers; the poem remains, and a visitor passes it on.

Seventh

It has been only a short time since he departed through the Mysterious Pass, yet the days have flashed by before our eyes.

The room is empty, with only white clouds settling there.

Note: These are formulaic elegies from Lingbao ritual documents for commending the dead. They were arranged for use under the headings “On the death of a wife,” “Commending a mother,” “For either parent,” “Commending a father,” “On the death of a husband,” “On the death of an elder brother,” and “Elegies for Daoist priests.” Names such as Hu Lao, Zuo Qing, and Zuo Qing were contemporary personal names often woven into elegiac couplets.

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Interpretation

Plain-Language Commentary on the Lingbao Documents of Rites

Where have the countless immortals gone? Alas, the precious sword, bright as a star, lies buried and its light has faded. The sword is a metaphor for an immortal master or the attainments of the Dao.

The person has departed, but could not follow the dark crane and ascend with the immortals.

Where has the master gone? Perhaps riding on a crane, he has gone to wander among the moonlit islands of Penglai.

The mourning period has ended, and the mourning clothes are removed. We respectfully observe the state’s prescribed three-year mourning period.

I come, overcome with sorrow. The cuckoo’s blood-red cries seem to stain the flowers of Wuling, an allusion expressing the depth of grief.

To repay the kindness of one’s parents, who labored all their lives.

The children have observed three years of mourning for their parents, and the period of filial remembrance has come to an end.

Through a ritual assembly, cultivate good fruits.

May their virtue shelter their descendants, and may the family’s good name endure through the generations.

After removing the mourning clothes, establish a purification feast.

With tears falling, burn the spirit tablet and observe the state’s prescribed rites for mourning and burial. When the rites are complete, their kindness will continue to benefit their descendants.

In grief, change back into ordinary clothes, while still honoring the rites of the royal order. Carefully conclude the mourning and remember those who came before; may the departed soon reach the immortal realms of Penglai.

Observe the royal rule and remove the mourning clothes after three years. When mourning ends, blessings will come. Follow the ancient rites and observe the proper time.

Repay the kindness of parents who labored throughout their lives. May their bright virtue pass to those who follow them, and may the departed already have ascended to the Southern Palace, one of the heavenly palaces in Daoist belief.

When three years of mourning are complete, observe the royal rule and take the next step: after the concluding mourning rite, the mourning clothes may be removed.

For a thousand ages, we will cherish the memory of our parents.

The three years of filial mourning have ended, but the heart’s devotion has not.

One day the mourning clothes are removed, yet the sorrow within is hard to put aside.

During the mourning period, the family’s old traditions remain unchanged.

When the mourning period is over, we realize that the world’s affairs have become new.

End of Volume Eight of the Shangqing Lingbao Documents of Rites.

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