《雅宜集》Vol. 3

I have heard that divine spirits require sincere worship from humans to manifest their power, while demons and malevolent forces must be subdued through martial means. Thus during solemn sacrificial rites, deities descend invisibly to bear witness; when calamity strikes, it inevitably leads to widespread chaos. Though these appear as different phenomena, they share the same underlying principle.

The Martial Temple in Guan County (dedicated to Lord Guan) was originally built by Marquis Jia, but later fell into neglect with dwindling offerings, its gates shut and forgotten. Battered by wind and rain, the temple nearly collapsed. When Lord Guan's majestic power fails to manifest, who then will exercise the divine might to subdue demons and vanquish bandits? Consequently, underworld specters seized the opportunity to cause disturbances, manifesting all manner of supernatural phenomena that harmed the common people.

Thus people lost their innate nature, confusing right with wrong; their minds grew dim, treating life as lightly as a goose feather. Some willingly bound themselves in red silks (symbolizing carnal desires), while others suddenly drowned themselves. Violent deaths became frequent as people disregarded stern laws; ruffians ran rampant, creating endless cycles of vengeance that entangled ever more victims. Some even murdered infants in their arms, fathers devoid of paternal compassion; strangers were slain on roadsides over trivial disputes.

Compounding this, the Jin state (referring to foreign regimes) launched continuous invasions, prompting five years of military campaigns by imperial forces. Civil and military officials fought side by side, while soldiers and clerks carried out orders. Grain and fodder transportation mobilized laborers across the province, with military supplies gathered from merchants across the land. Situated at a transportation hub, Guan City saw travelers streaming like schools of fish, its inns stretching like formations of wild geese. Some perished in the underworld from business losses, others died abroad from failing to acclimatize. These wandering souls, separated from home by mountain passes, condensed their grievances into malignant Qi that joined forces with earlier demonic hauntings.

If we do not conduct the Land and Water Dharma Assembly (a grand Zhaijiao ritual to liberate lost souls), how can these spirits attain virtuous rebirth? Now that the Martial Temple's restoration nears completion, we plan a grand ceremony next spring. We shall reverently welcome Lord Guan's sacred presence and properly install all deities. May the Red Hare steed and Green Dragon blade (symbols of Lord Guan) descend majestically to liberate those wandering ghosts. Thus may peace return to this land, the people restored to moral guidance, grievances resolved, and folk customs purified once more.

The passage from Yayi Ji recounts the rationale and significance of conducting a Water-Land Dharma Assembly (a grand Daoist ritual for the salvation of wandering souls) at the Wumiao Temple in Guan County. It first emphasizes the importance of accumulating merit through virtuous deeds: just as cultivating land yields harvest, performing good deeds naturally brings blessings. To attain such blessings, one must begin with virtuous actions—like building a mountain by starting with a single basket of earth, or cherishing fine jade by first cultivating one's own character.

The text then explains the specific circumstances necessitating the Water-Land Dharma Assembly: since the invasion of the Jin armies and the imperial court's military campaigns, five years of warfare have left countless soldiers dead in battle, while displaced civilians suffered amid the chaos. Some of these lost souls lie buried in wilderness, keeping company with foxes and hares; others sank into rivers, becoming food for fish and shrimp; still others perished in accidents like landslides or slippery roads. On rainy nights, these wandering spirits drift in foreign lands, longing for their homeland and loved ones yet finding no place to rest.

From Guan County to Jinzhou, the number of such lost souls is beyond reckoning. Moved by their pitiable plight, local officials resolved to hold a Water-Land Dharma Assembly to deliver them. This ritual benefits both the living and the dead, serving as a "compassionate vessel of salvation." Though organizing it demands considerable effort and resources, the suffering of these souls justified a grand ceremony. The passage concludes with a prayer that this rite may bring peace to the departed while also ensuring the nation's prosperity and the eternal stability of the imperial realm.

This text records the detailed preparations and participation methods for a grand Water-Land Dharma Assembly (a major Daoist ritual for the deliverance of departed souls). Organized by the authorities, the ceremony aims to liberate wandering spirits and dispel calamities through collective sacrificial rites.

The official proclamation states: The new dynasty's vitality requires sincere and unceasing effort to bring distant regions into harmony and ensure peace at the borders. Through rituals honoring Heaven, the heroic spirits of generals will be delivered to the Southern Palace (Nangong, the Daoist abode of southern immortals), officials will receive promotions, and the souls of fallen soldiers will be reborn in the Eastern Pure Land. Merchants and travelers will be freed from the sea of suffering—all through the boundless compassion of this sacred teaching.

The ceremony will commence at the hour of Yin (3–5 AM) on the 28th day of the second lunar month and continue until the Qingming solar term on the 9th day of the third month. Participation is divided into seven categories:

First, those with deceased relatives in Guan County, Wenchuan, Jinchuan, or other regions who wish to have them delivered through the ceremony must submit a list with the deceased’s name, time of birth and death, and native place to the Martial Temple for registration by the 25th day of the second month.

Second, devotees facing misfortunes due to their birth year clashing with the Grand Duke (Taisui) or experiencing ill fate must provide their birth details (Bazi) and address for the preparation of ritual petitions (Shuwen).

Third, those wishing to fulfill vows and give thanks for divine blessings must visit the temple before the 25th day of the second month to explain their circumstances.

Fourth, families of those who died untimely deaths (such as by violence, hanging, drowning, fire, difficult childbirth, or imprisonment) or suffered wrongful deaths must come to the temple on the same day to provide details.

Fifth, those who missed earlier donation drives but wish to contribute offerings such as ritual rice, money, or spirit garments may register in advance at the temple.

Sixth, those seeking ordination certificates (Duodie, a Daoist practice credential) through virtuous deeds may apply for them at the ceremony.

The authorities emphasize that these regulations are meant to foster widespread karmic connections. With compassionate participation, all will receive the Five Blessings. The merit of this assembly is immeasurable—like countless streams converging into a vast ocean, or many hands gathering firewood to raise a towering flame.

This sacrificial text from the Yayi Collection was composed during the Qianlong reign of the Qing dynasty by the Governor-General of Sichuan for a grand Daoist salvation ritual (Zhaijiao) honoring soldiers fallen in the Jinchuan campaigns and unattended wandering souls. Written in solemn official documentary style, its structure unfolds as follows:

The preamble identifies the author—a high-ranking official serving as Minister of War, Right Censor of the Censorate, and Governor-General of Sichuan—who on an auspicious day in the second lunar month of the 43rd year of Qianlong (1778), dispatched officers to conduct rites for the unclaimed spirits of laborers and casualties from the Jinchuan wars.

The main text first laments the war's devastation: Beneath broad daylight, conflict erupted, extinguishing countless lives in its flames. Though the imperial court acted with benevolence (De), this six-year campaign saw multitudes of soldiers perish on distant frontiers. Porters and merchants succumbed to illness on mountain trails, plunged from cliffs, were struck by cannon fire or flaming arrows, or fell to miasmic vapors—so many that neither their names nor remains could be recovered.

It then explains the ritual's purpose: These spirits received neither consolation nor offerings, their phosphorescent fires drifting through the night. Erwang Temple (Two Kings Temple), situated along the military route, hosted Daoist practitioner Wang Laitong who, moved by compassion, organized this grand Shuilu ritual (salvation ceremony for water and land spirits), gathering monastic communities to chant scriptures (Jing) for their deliverance. The Governor-General, praising this virtuous act, issued this prayer text (Zhuwen), hoping through sacred power (Qi) to liberate these starving ghosts (egui), that they might cease plaguing the living and swiftly attain rebirth.

The conclusion petitions: May travelers below Mount Qingcheng be spared spectral calamities, and may the river deities before Jiangdu Shrine bless the ritual's fulfillment. It closes with the traditional valediction: "Alas, grievous indeed! Partake of this offering."

An appended note clarifies this document also served as a fundraising appeal (Shuyin) for casting a great bell (Hongzhong), a ritual instrument, at ancient Changsheng Temple. The entire text exemplifies Qing official policies for pacifying war dead and underscores the vital role of Daoist salvation rites in popular belief.

After the legendary Mount Feng's bell gained fame throughout the land, people truly understood the profound function of temple bells. Its tolling resonates with autumn frost, embodying the Dao of Qianyuan (Heavenly Virtue) while corresponding with the De (Power) of Metal among the Five Phases. Thus, whether in floral palaces or pearl-adorned courtyards of Daoist temples, bells hang everywhere—bronze bells cast with lion-shaped knobs and dragon patterns can be found throughout the realm.

South of Guan County lies Lidui Mountain, where the historic site of Li Bing, governor of Shu Commandery, remains—the place where he cut through stone cliffs to divert river waters. Here stands Fulong Temple, formerly known as the Temple of Eternal Life. Named after the recluse Fan Changsheng who once dwelled here, it became a favored destination for literati who often left poetic inscriptions. Nestled between mountains and waters in serene seclusion, its main hall enshrines the Jade Emperor while the front hall venerates the Heroic King. Since our dynasty's founding, incense has burned abundantly and rituals been conducted solemnly, yet one thing was lacking—a mighty bell whose midnight clarity could stir hearts and whose dawn and dusk tolling might shake souls.

Thus the temple convened its community to deliberate and specially composed this fundraising appeal. May benevolent elders, local gentry, merchants, and devotees near and far contribute generously to complete this meritorious deed. When the bell's voice ascends to the clouds, it shall rival the famed bell of Hanshan Temple; this virtuous act, akin to recreating heaven and earth, shall be recorded in the Register of Blessings and Merits.

(Regarding the bell casting)

Since antiquity, virtuous deeds require commemoration to inspire others, and meritorious works need documentation to prove their worth. Fulong Temple at Lidui Mountain (formerly the Temple of Eternal Life) stands majestically with its towers, harmonizing with emerald peaks and crystal waters, where divine manifestations have occurred for millennia. Now, through devotees' enthusiastic contributions, the casting of a new mighty bell and reestablishment of the precious cauldron have been accomplished. Henceforth, the whale-like resonance (of the grand bell) shall spread afar, awakening the lost to return to the true path; this bell shall eternally guard the temple, complementing incense offerings to benefit all beings. All donors' names and contribution amounts are recorded alongside the bell-casting date.

(Regarding the incense burner)

Historically, Yu the Great cast nine cauldrons to document the mountains and rivers of the nine provinces. Now this incense burner shall be consecrated in the temple, safeguarding the transmission of incense offerings for ten thousand generations.

This text primarily discusses fundraising for casting bells and chimes for a Daoist temple, divided into several sections:

The first section serves as the fundraising preface. The author states that planting orchids yields fragrance, and accumulating needles can eventually form an axe - meaning virtuous deeds should not be measured by size or distance. Lidui Mountain (a renowned Daoist peak) serves as the water source for surrounding counties, and Fulong Temple (a Daoist monastery) has historically been an important site for safeguarding water veins. Now that the halls have been rebuilt, we seek to cast new bells and chimes. Though we've appointed responsible persons to oversee this, funds remain insufficient. Therefore, we appeal to visiting officials, local gentry, merchants, and other distinguished guests for generous donations, that your names may be remembered through the ages and your blessings endure.

The second section explains the purpose of casting the bell. Bells mark the hours, distinguishing day from night and activity from stillness. Their pure tones ascend to the celestial court, while their strikes regulate monastic discipline. The bell's voice communicates with divine beings, awakening listeners to the Dao. Now that the bell has been successfully cast, this commemorative record is composed.

The third section discusses casting the chime stone. As an instrument complementing bells and drums, the chime harmonizes yin and yang, and all sacred temples install them. Since assuming management of this temple, the author has progressively completed various meritorious tasks while avoiding excessive financial burdens on devotees. Now, through everyone's generous support, we've successfully cast both bell and tripod vessels, and proceed to create this chime stone to be placed beside the Jade Emperor's sacred image. May its tones ascend to the heavenly court, allowing the Jade Sovereign to perceive the earthly incense offerings as if the true deity were personally descending.

These passages recount several accounts of Daoist ritual offerings and sacred implements.

The first passage tells of a Tang Dynasty craftsman named Taihe who forged a bronze Qing (a ritual chime) for the Liming Shrine (a Daoist temple dedicated to the Fire Deity). This metalworker, whose livelihood depended on metal forging and who had long received divine protection, specially crafted this bronze Qing as an offering to the Five Star Deities (in Daoism: the deities of Metal, Wood, Water, Fire and Earth planets). When struck, the chime produced a clear, far-reaching tone resembling the resonance of crescent-shaped ritual instruments within the sacred hall, believed to communicate with the divine. The craftsman hoped this ritual implement would manifest the deities' presence and bring prosperity to virtuous people.

The second record describes a man surnamed Qiang who donated an incense burner. He maintained that while sincerity in temple worship was essential, proper ritual implements were equally crucial for incense offerings. He specially commissioned a Chi-dragon patterned incense burner (the Chi being a hornless dragon from legend) for the temple, using agarwood and sandalwood for offerings. Thereafter, the temple's incense ceremonies flourished remarkably, bringing divine protection to local residents so that every household enjoyed peace and happiness.

The third account concerns a ceremony commemorating the Yellow Emperor (Xuanyuan). As the progenitor of clothing, rites and music, subsequent generations all received his beneficence. During a certain Mid-Autumn Festival, someone initiated sacrificial rites for the Yellow Emperor. Though initial participation was modest, the event gradually gained support from fellow practitioners and benevolent individuals. The organizer hoped this commemorative ceremony would continue to thrive with enduring devotion.

Finally mentioned is the Longevity Observance Ceremony held at the ancient Changsheng Temple for the Venerated King of Manifested Excellence (Xianying Wang), a deity in Daoist belief. People conducted this ritual assembly to pray for longevity and blessings.

This passage documents the origins and ritual traditions of two Daoist temples, centering on the veneration of water-controlling deities and the power of folk beliefs.

The first part describes the Chuanzhu Temple in Guanyi (present-day Guan County, Sichuan). It enshrines Li Bing, the flood-control hero of Shu region (revered as "Lord of Shu"), whose achievements rival those of the Great Yu. During the Qin dynasty, rivers were channeled here through strategic excavations, transforming Western Sichuan into a fertile land. Nestled between mountains and waters, this temple occupies an exceptionally auspicious location where incense offerings have continued unbroken for millennia. Every year during the Linzhong solar term (an important Daoist seasonal node), longevity celebration rituals (Qingshou Fahui) are held according to ancient customs, drawing devotees from thousands of miles away. The temple caretakers humbly acknowledge their limited capabilities but affirm that collective effort builds strength—like streams converging into an ocean. Their modest offerings of wild mountain vegetables, though incomparable to the immortal peaches and fire dates of celestial realms, carry sincere devotion that they believe the deities will perceive.

The second section records the casting of a bronze qing chime for the Chuanzhu Temple at Tuqiao Crossing. Situated at a transportation hub, this temple gained renewed grandeur after reconstruction. The text explains the ritual significance of bells and chimes—though deities remain majestically inscrutable, they respond to human prayers through sacred sounds. Like this temple, whose architecture may not be the most imposing, its clear chime tones can ascend to heavenly realms. The conclusion emphasizes how accumulated efforts create monuments, just as gathered earth forms mountains, with the temple's completion relying on collective devotion.

Both accounts embody the Daoist concept of "heaven-human resonance" (Tianren Ganying), affirming that sincere worship enables communication with deities while highlighting the importance of communal effort. The mentioned "Chuanzhu" (River Lord) represents a distinctive water deity cult from the Ba-Shu region that was later incorporated into the Daoist pantheon, demonstrating Daoism's characteristic absorption of local beliefs.

The selected passages from Yayi Ji primarily discuss fundraising for religious activities such as temple construction and deity statue crafting, with the core message being a call for devotees to contribute to these virtuous endeavors.

The first segment emphasizes that building temples requires collective effort—those nearby gladly participate, while those farther away are equally willing to follow. Generous donors who support the construction will receive divine blessings, ensuring the temple's enduring prosperity, the continuity of rituals, and the safeguarding of peace in all directions.

The text then highlights the importance of painting deity images for the altar. While one may commune with the divine through imagination during worship, having tangible paintings or statues as focal points deepens reverence. These images are not merely decorative but serve as aids in spiritual cultivation. The author confesses that despite years of studying Daoist scriptures (Jing), limited resources prevent them from completing the artwork alone. Thus, this appeal is written to seek donations, hoping benevolent individuals will contribute to this meritorious undertaking.

Further elaboration explains that while deities are omnipresent, physical representations inspire greater awe. As a Daoist practitioner with aspirations to benefit the world, the author feels constrained by financial limitations and earnestly requests support from virtuous patrons. Even small donations, when pooled, can achieve great things, and contributors will undoubtedly receive divine protection with lasting blessings.

The final passage introduces the plan to craft statues of four stellar deities for the "Liming Shrine." The author draws parallels between cosmic and earthly principles: the Five Stars in heaven correspond to the Five Phases (Wood, Fire, Earth, Metal, Water) on earth and the Five Constant Virtues (humanity, righteousness, propriety, wisdom, and faithfulness) among humans. Though manifested differently, their underlying principles align. Jupiter embodies benevolence (De), Venus represents righteousness, Mars signifies nobility, Mercury abundance, and Saturn steadfastness. Crafting these stellar deities' statues aims to illuminate these virtues.

The Yayi Collection records details regarding the construction of the Liming Shrine (a Daoist temple dedicated to the Fire Deity), along with inscriptions describing its ritual vessels. Here is a section-by-section explanation:

Fundraising Notice for Building Liming Shrine:

The cycles of Heaven and Earth give rise to the four seasons and nurture all things, while the sun, moon, and stars manifest celestial phenomena. Since ancient times, people have venerated Emperor Yan, the Divine Farmer (honored in Daoism as the Fire Deity), with grand temples erected for incense offerings. Yet the four constellations governing Metal, Wood, Water, and Earth lack dedicated shrines and divine statues, which contradicts the principle of mutual generation among the Five Phases (Wuxing). As the newly appointed temple guardian (Daoist shrine administrator), I resolved to remedy this omission. Craftsmen have already drafted blueprints for halls and incense pavilions to construct shrines for these four constellations. This notice seeks donations from benevolent devotees to fund the casting of divine statues. Once the temple is renewed, blessings will gather like auspicious clouds over sacred mountains.

Three Inscriptions on the Qing (a metal percussion instrument resembling an L-shaped ruler, used in Daoist rituals) for Liming Shrine:

First Inscription

The fine stones from the banks of the Si River produce clear, harmonious tones in the eight musical notes; the bronze qing cast in this temple resonates with the five musical scales. Its rhythm subtly aligns with Yin-Yang, and its sound ascends to the heavens. When struck with solemn cadence, it suits sacrificial rites while filling the hall with resonance. Hearing this qing, the deities will respond, safeguarding the people’s peace and prosperity.

Second Inscription

The qing carved from floating stones of the Si River (legendary superior material for qing-making) elevates court rituals with its pure tones; the ritual vessel forged in bronze resounds powerfully during ceremonies. At dawn and dusk, the shrine’s bells, drums, and qing harmonize, and when deities hear them, they bestow blessings as radiant as the sun and moon.

Third Inscription

Since the eras of Yao and Shun, the tradition of polishing jade qing has existed, and the Zhou Dynasty further cast bronze qing adorned with thunder patterns. These ritual instruments delight with their clear tones, bridging the human and divine. Now devotees cast a qing for the Fire Deity’s hall—immortals, hearing its sound, may descend as white-robed visitors. Birds soaring to its rhythm foretell auspicious signs, while divine beasts dancing to its chime attest to boundless celestial grace.

Record on the Liming Shrine Incense Burner:

The cauldrons and burners displayed in the shrine are not merely for grandeur; their crafting fundamentally serves the veneration of deities. The towering incense pavilion ensures perpetual offerings, while the specially designed burner receives countless spirit money (ritual offerings). The rising ashes flutter like jade butterflies, reminiscent of gold coins in the Tang imperial treasury; the curling smoke forms silver lions, akin to celestial steeds ascending to immortality. This incense burner is the sacred medium connecting Heaven and Earth.

The two passages from the Yayi Collection both record meritorious deeds related to Buddhist monasteries. Let me explain them separately:

The first passage describes the circumstances surrounding the casting of a temple bell for Longxi Guangfo Monastery. Such virtuous acts as casting Buddhist bells require favorable timing, geographical advantages, and human harmony. Guangfu Monastery is an ancient temple nestled against towering green mountains, facing rushing rivers, with lush flowers and trees enveloped in mist and clouds. Day and night, one can hear the sounds of forest springs and the calls of birds and animals, making it as renowned as scenic spots like Niang Ridge and Dragon Cave. The monastery originally housed exquisite ritual instruments created during the Hongzhi era of the Ming Dynasty by the Nanhai monk Baoyuan, but these fell into disrepair after wartime turmoil. It wasn't until the autumn of the Jiashen year of the Qianlong reign that local devotees (dana patrons) pooled resources, with monks voluntarily taking charge of the restoration. After spending dozens of taels of silver to renovate the monastery, they now raised funds to cast both a temple bell and Buddhist chimes. Such virtuous deeds deserve recording, hence the names of donors and the casting date were inscribed together.

The second passage is an official document from the Taiji Convenience Office (a Daoist institution managing underworld affairs) regarding the exorcism performed for Zhang Pinyi, a resident near Pilu Monastery. It recounts how Zhang Pinyi, living in the Wenjiang County area under Pilu Monastery's jurisdiction, developed strange symptoms after moving there—mental confusion, indecisiveness, and fearful hesitation when attempting to speak. Daoist tradition holds that such conditions may result from offending ancient tomb spirits. Following prescribed precepts ("the laws have established provisions"), a purification ritual was conducted according to liturgical regulations to resolve grievances from the underworld through sacrificial offerings. The text emphasizes that "the underworld has definite statutes" and that liberating wandering souls must follow established ritual protocols.

This text is the official proclamation issued by Daoist practitioners during a ghost-expelling ritual performed for the Xu family at Huluyan. It comprises three main sections:

The first section describes the Xu family's recent abnormal conditions—frequent nightmares, mental confusion, and diminished capacity in daily activities. They feared these disturbances resulted from unintentionally damaging ancient graves during house construction, thereby offending lingering spirits and incurring underworld calamities that caused family members to exhibit foolish behaviors. Thus, they specially erected an altar to perform sacrificial rites seeking resolution.

The second section delivers judgment in the voice of an underworld magistrate: though humans and ghosts belong to different realms, disputes between yin and yang must be resolved justly. It admonishes the spirits against excessive retaliation toward the living—any grievances should be settled from this day onward. If resentment is relinquished, both parties may attain favorable outcomes: the living will regain household peace, while spirits may return to pure realms. However, should the spirits persist in delusion, the underworld authorities will enforce punishment according to law.

The final section details the spirit salvation ritual (zhaijiao): Daoist priests recite scriptures, perform incantations, and burn spirit money (known in Daoism as the "refining paper offerings" ritual) for these unattended wandering souls. The text exhorts the spirits to accept liberation—to cease haunting the living as fox-shadows or hare-forms, and instead follow phoenixes and cranes in ascension, swiftly transcending the sufferings of samsara. The document balances consolation for the living with both warnings and deliverance for the deceased.

Since ancient times, the transmission of classical teachings has always stemmed from the comprehension of the "Dao of True Oneness." Buddhist scriptures established their doctrinal studies through five canonical texts, all achieved through sincere hearts resonating with the profound mysteries of the Dao. By the medieval period, successive generations of patriarchs continuously expounded upon these subtle essentials. Through analyzing rituals and evaluating textual forms, they gradually established fixed formats for memorials, petitions, and other official documents. Though these writings became models of elegance and conciseness for later generations, they still fell short in addressing specific matters and fully conveying intent.

From my youth, I took refuge in the Daoist tradition (the Primordial Teaching) and have served in scriptural and liturgical duties for over twenty years, accumulating more than a hundred drafts of petitions. These writings were all composed for specific occasions—while their literary refinement may be lacking, they adhere to truth and practicality, avoiding empty embellishments. Now I wish to have these manuscripts carved for printing (zao li referring to woodblock printing), but financial constraints pose difficulties. Thus, I write this brief preface to seek donations from fellow practitioners. Should this meritorious deed come to fruition, it would be a humble contribution to our tradition, and I hope you will not disdain my shallow understanding.

Regarding the origins of the Eternal Life Assembly at Fulong Temple: The temple holds rituals venerating the Celestial Emperor in the ninth lunar month and celebrates the Heroic King in the sixth month, yet lacks a dedicated ceremony for Master Fan (referring to Fan Changsheng, the renowned Daoist immortal). Examining the temple's stone inscriptions, Ming Dynasty scholars like Grand Historian Yang Shen (styled Yongxiu), Education Commissioner Zhou Fujun, and Xin'an's Fan Lai left commemorative verses, confirming the temple's name indeed derives from Master Fan. The Records of Shu notes how he declined royal titles to cultivate the Dao at Mount Qingcheng, achieving transcendence (chongju referring to ascension), with later generations erecting statues in his honor. Though centuries have passed with worldly changes, his golden statue remains perfectly intact—is this not evidence of the Master's protective power?

The Celestial Emperor's virtue lies in nurturing all beings, while immortals and perfected beings devote themselves to aiding humanity. Their merit in safeguarding health and longevity truly warrants veneration. Yet a great hall cannot be built with a single beam, nor can vast benevolent causes be accomplished without widespread support. Thus, I write this preface, humbly requesting noble individuals to contribute generously for this grand endeavor. Should this ritual assembly be realized, it will assist the celestial officials in perpetuating the teachings of the Heavenly Sovereign (referring to the Celestial Emperor), ensuring the eternal transmission of the Dao of carefree longevity.

Here are three Daoist-related passages with vernacular interpretations:

The first passage discusses the casting of a grand bell. Yongxu Temple is an ancient Daoist monastery established in earlier dynasties that had fallen into disrepair over the years. Last spring, donations were collected for its renovation, and though modest in scale, the temple now stands renewed. However, it lacks the essential bell and drum, leaving mornings and evenings in silence, making it difficult to express sincere devotion during rituals. Therefore, we once again invite benevolent devotees to contribute generously toward this meritorious act of casting a great bell. May its resonant tones harmonize with Feng Mountain and echo with the Si River—such an endeavor will not only leave a lasting legacy but also accumulate boundless blessings.

The second passage is a spring pilgrimage initiative to Danjing Mountain for the Lingyan Assembly. Danjing Mountain is a blessed Daoist grotto-heaven (a sacred mountain realm where immortals dwell). Though not particularly high, it hosts two annual pilgrimage events during early spring and late summer. With the new spring approaching, we call upon devout men and women to contribute travel expenses and incense offerings for the collective ascent up the stone steps and cloud-like stairways to pay homage to this divine peak. Approach the sacred statues with reverence and do not withhold material offerings. Engaging in virtuous deeds together fosters karmic connections, much like the Bodhi tree blossoming and bearing fruit, bringing blessings of fortune and longevity, so that all beings may receive enduring auspiciousness.

The third passage is a document for the Zhongyuan Festival rituals. As midyear arrives, coinciding with the Zhongyuan Festival (the 15th day of the seventh lunar month, the Daoist Day of Earth Official's Absolution), communities everywhere are holding Ullambana assemblies to deliver the deceased. Though Daoist priests and laypeople differ in status, all share fraternal compassion. The text mentions preparing paper money and other offerings to sincerely guide departed souls toward liberation.

On the auspicious Gengzi day two days before the fifteenth of the seventh month in the forty-third year of the Qianlong reign (1778), the devout follower Wang Jianzhong reverently prepared livestock offerings and spirit money to honor the departed soul of his elder brother Zhong Fulun, who had achieved the Daoist transcendence known as "yuhua" (ascension). Approaching the altar, he requested the issuance of a passage certificate (zhaozhao) to facilitate the smooth liberation of the deceased's soul.

The certificate read: This departed soul embraced Daoism from childhood and long enjoyed the blessings of the Mysterious Gate (the Daoist tradition). Know that the highest cultivation often requires no words—one should silently nurture their innate nature. The most devout heart is itself the Dao, appearing foolish yet truly engaged in spiritual refinement. Form is emptiness, emptiness is form (a Buddhist term borrowed here to illustrate the illusory nature of all phenomena); life and death are but illusions. The distinctions between "self" and "other," the changes of past and present, are unreal. May the departed soul penetrate these profound truths, find the path to liberation, swiftly escape the sea of suffering (karmic waters), and ascend to the celestial realms. By this, the passage certificate is hereby issued.

Following this is an explanation of the seasonal fasting and offerings for each of the twelve months:

First Month

At the dawn of spring, when the "three yang energies" (sanyang kaitai) herald renewal after the winter solstice, plum blossoms bloom against the snow on mountain ridges, and willow buds emerge along the riverbanks. The rising sun brings auspicious qi, and gentle breezes awaken all living things. Yet in this season of renewal, grief deepens for the departed, leaving only the solace of gazing at distant clouds and mountains. At the beginning of the year’s cycle, an altar is specially erected to honor the deceased.

Second Month

Mid-spring, as warmth intensifies. Peach blossoms on both riverbanks bloom like tear-stained cheeks, while swallows in the courtyard murmur as if voicing sorrow. As common folk busy themselves with spring earth-god sacrifices (ancient rites to honor the soil deity), we express filial devotion through fasting, hoping to move Heaven and Earth.

Third Month

Late spring, as the sun reaches the Great Beam constellation. The first purple paulownia flowers coincide with the Cold Food Festival (a day before Qingming when fires were traditionally extinguished), and willow catkins drift during the Qingming fire-renewal (an ancient custom of relighting fires). With the sorrow of a crow feeding its parents (a legend of filial devotion), tears fall like rain upon distant mountains, staining the streams red as they mingle with peach blossoms. This is the season for sweeping graves and honoring ancestors.

Fourth Month

Early summer, as yang energy flourishes. Lotus leaves blanket ponds like scattered coins, and wheat ears bow heavy with ripeness. Young swallows chirp in their nests, while early cicadas lament on branches, deepening the ache of longing. In this season of ripening cherries, offerings are arranged in gratitude for parental kindness.

May (Summer Solstice marks the birth of Yin energy, corresponding to the "Ruibin" musical tone in May):

Gentle breezes ripple across the pond, where lotus leaves sway like emerald parasols; pomegranate blossoms cluster in the courtyard, resembling bundles of crimson tassels. The plum rains have just ceased, and the shadows of locust trees drift lazily. Watching wild ducks dart across the sky stirs sorrow for departed sages; the cawing of crows deepens grief, invoking tender remembrance of lost loved ones. At this time, one should observe purification rituals with sincere filial devotion.

June (Musically aligned with "Linzhong," as the stars reach the "Chunhuo" lunar mansion):

Shadows of riverside trees mirror in jade-green waters, while distant clouds sketch the contours of rugged peaks. Crimson lotuses exude a subtle fragrance, and verdant leaves reflect the sunlight. Now is the time to offer newly harvested wheat and melons in ancestral rites, honoring the seasonal cycle; meanwhile, one should study Daoist scriptures and methods, channeling grief through sacred texts. With a pure and reverent heart, express sincerity to the celestial realms.

July (Yin energy grows, autumn's breath returns):

Autumn winds bring cool relief, and the night's water-clock drips with heightened melancholy. The chill of the bright moonlight shimmers across the rippling Silver River. By the well, parasol trees begin shedding leaves, while osmanthus blooms scent the mountain cliffs. The cicadas' song deepens sorrow—guided by the Three Vehicles' (referring to the Three Caverns scriptures) teachings of compassion, one may seek mercy through the writing of phoenix-seal talismans (Daoist Fulu). In this clear autumn season, it is fitting to cultivate virtuous connections.

August (Summer heat fades, autumn's touch thickens):

Glistening dew adorns orchids, gathered to craft fragrant sachets; autumn breezes stir the cassia trees, and a single broken branch perfumes the air. Crickets begin their evening chorus, and the rhythmic pounding of laundry mallets grows frequent. Like the ancients who contemplated the Qiantang tides, ride the immortal raft (legendary vessel to the celestial realms) in pursuit of the Dao; within the transmission of Daoist teachings, the wisdom of sages spreads far and wide.

September (Deep autumn arrives):

The icy hues of the pond merge with the azure sky, and chrysanthemums line the path near Tao Yuanming's former dwelling like scattered gold. White duckweed drifts like snowflakes, while frost-brightened tangerines glow vividly. Fishing boats return to harbor at dusk, and wild geese settle on distant sandbars. Cuckoos cry through the cold night, and reed catkins wither in the fifth-watch wind. Faced with such desolate beauty, grief arises naturally—one should seek auspicious outcomes with a heart of pure devotion.

October (Early winter, Yang energy stirs faintly):

Bitter winds howl, frost and snow lie harsh—the golden chrysanthemums by the fence have faded; yet on clear days, plum blossoms outside the pavilion unfold like crimson jade. Geese blur through chilly mist, and crows wail beneath the evening's drizzling rain. Like Meng Zong (filial piety legend) weeping before bamboo or Di Renjie (Tang statesman) gazing at clouds in longing, sorrow cuts deep. In this "Profound Darkness" (winter's epithet), it is most fitting to present fruit offerings in ancestral veneration.

Eleventh Month

The solar terms return to the natural rhythm of the Dao, aligning with the celestial cycles. The six pitch-standards resonate with the Yellow Bell (Huangzhong), the foremost of the twelve tones, as the Yang Qi rises within the bamboo pipes. Snowflakes dance like white plum blossoms, while the cold reflects off the plum-adorned mountain ridges. Frost gathers on the paired tiles, and the beast-shaped incense burner tests its flame. When the pond first freezes, fish still cling to the water plants; as the north wind strengthens, wild geese cry across the sky. The Winter Solstice arrives, marking the birth of Yang Qi anew, and the Three Caverns (Dongzhen, Dongxuan, Dongshen) scriptures are opened in solemn offering.

Twelfth Month

The moon reaches the position of the Great Pitch (Dalu), and the solar term arrives at Jiaping. Snow blankets the cold mountains, transforming the world into a realm of jade and crystal, while winter plum blossoms unfurl their stamens, adorning the pristine landscape. The year's cultivation reaches completion as Yang stirs once more. Willow buds hint at spring's approach, and the ancient rites of ice-cutting ceremonies echo the verses of Bin Feng: July. In reverence for the Dao, sacrificial rituals are performed, offering devout prayers to Heaven.

Record of the Bell Casting at Nanmuyuan

Since ancient times, repaying kindness and honoring merit have been expressed through solemn ceremonies, while manifesting the numinous power of the divine and demonstrating reverence have required the setting of bells and drums. From the time when the ancient sage-kings established teachings through the divine Dao, though customs may differ, the principle remains the same. About eighty li east of Wenyang lies Nanmuyuan, a place of scenic beauty. Here, layered peaks embrace the distant flow of the river, and among the winding mountains grows timber fit for great beams, transported by boatmen from the land of Chu.

In the Qianlong era, a dock was first established here, and later, an auspicious site was chosen to build the Zhenjiang Temporary Palace—three halls dedicated to sincerity, prayer, veneration of sages, and the welcoming of blessings. In mid-spring of the Gengyin year, timber merchants gathered to offer sacrifices. Gazing around, they sighed, "Though the halls are grand, they lack a great bell—how then can the divine presence be made manifest?" All agreed, and thus a shared virtuous intention arose. Three or five companions were chosen to oversee the task, raising funds to purchase iron and hire craftsmen. In little over a month, the great work was completed.

Ah! That which is virtuous must endure—this is the eternal Dao. How could the good deeds of these gentlemen be forgotten? Therefore, the names of the donors, the sums contributed, and the boundaries of the two plots of land were inscribed upon the bell, and this record was composed to ensure their legacy would never fade.

Record of the Furnace Casting at Nanmuyuan

To do good is the root of blessings, and its value lies in perseverance to expand one's cultivation. To accumulate virtue is the foundation of fortune, and one should embody De (Virtue) in broad action. The greater the good, the longer the blessings bestowed.

In the summer of this year, after the casting of the bell at Ziyun Palace in Nanmuyuan was completed...

The Yayi Collection contains three fundraising appeals, which we shall examine separately:

The first section recounts the origins of casting a sacred furnace. Local gentry and merchants unanimously praised the casting of temple bells and drums as a virtuous act, for the pure tones of bells could communicate with divine beings and awaken those lost in delusion. However, someone pointed out that while the bells and drums served ritual purposes, what was still lacking was a ceremonial cauldron to dignify the proceedings. Thus the community raised funds again to cast this precious vessel, with local officials taking the lead and people from all walks of life contributing generously. The resulting sacred furnace not only naturally gathered the Qi (vital energy) of heaven and earth, but also permanently recorded these charitable deeds, ensuring their blessings would endure.

The second part advocates building a stone bridge for Shangyuan Temple. The text begins with an allusion illustrating bridges' importance: however high a mountain may be, it can be climbed, but without a bridge, even a small stream becomes impassable. Located at the foot of Mount Qingcheng, though not on a main thoroughfare, Shangyuan Temple sees constant foot traffic. The existing "Longflow Weir" channeling the Min River wasn't wide, yet its wooden bridges kept collapsing. Local residents proposed replacing them with permanent stone bridges. The author initially declined to lead the effort, but later recognized this as a public-spirited act of charity. Believing gentry, merchants, monks, Daoist priests, and devotees would all support the cause, he composed this appeal for widespread fundraising. With generous donations, the bridge could be quickly built, and contributors' names would be remembered for generations.

The third section concerns printing scriptures. Since the legendary Dragon Han era (the Daoist cosmological beginning of time), whether written in jade characters on golden tablets, tadpole script, or phoenix seal script, these classics have contained the fundamental principles of creation and the profound mysteries of Yin-Yang. Reciting them can elevate practitioners beyond the mundane and benefit both the physical and spiritual realms, which is why they've been venerated throughout history. However, the voluminous Daoist canon requires substantial funding for woodblock printing and dissemination.

The text vividly depicts the grandeur of a Daoist zhaijiao (purification ritual) held at the Martial Temple, along with details of its preparation.

It was mid-spring, the second and third months of the year, when peach blossoms blazed red and elm seeds gleamed green, with orioles and swallows singing in the warm air. The Flower Festival (a traditional flower-viewing celebration) had just passed, and the Shangsi Festival (an ancient purification ritual held on the third day of the third lunar month) was approaching. The author reflects on the poetic gatherings of the Zhou dynasty and the famous Orchid Pavilion gathering, marveling that this place—Guan County (modern-day Dujiangyan, Sichuan)—boasted scenery rivaling the beauty of West Lake and mountain peaks as majestic as the immortal isles of the Eastern Sea.

The text mentions the comings and goings of Daoist adepts at the Temple of Eternal Life (a Daoist monastery) and the sacred traces left behind in Mount Qingcheng (a renowned Daoist mountain). At this time, auspicious purple qi (vital energy) flowed from the east, and a radiant literary light soared toward the constellation of Ox and Dipper (one of the twenty-eight lunar mansions). The Martial Temple had been thoroughly cleansed in preparation for opening a pure Dharma realm (a sacred ritual space) to perform zhaijiao rituals for dispelling calamities and invoking blessings.

The ceremony was presided over by a master of the Xiangjiao (another name for Daoism), robed in feathered vestments (a Daoist ritual garment). The altar was solemnly arranged, its grandeur resembling the jade towers of the celestial palace. When the ritual platform was first established, sincere prayers were offered to invite the descent of divine beings, and the sacred teachings were proclaimed from the jade archives (immortal scriptures). Though the author humbly claims limited talent and learning, they were fortunate to participate in the ceremony, reverently upholding their duty to convey the celestial teachings and devoutly performing the rites.

The text particularly highlights that scriptures such as the Precious Penance for Facing Heaven, Jade Pivot’s Sublime Verses, and Scripture on the Salvation of Humanity are essential methods of cultivation. Though past printed editions may have contained errors, new woodblocks have now been carved to ensure their continued transmission, allowing these sacred teachings to be shared widely, their wisdom to endure for generations, and immeasurable merit to be planted. The colophon reveals that this was composed during the performance of a Water-Land Retreat (a large-scale zhaijiao) at the Martial Temple.

This text is a ritual prayer from the 28th day of the second lunar month in the 43rd year of the Qianlong Emperor's reign (1778 CE), when devotees from Guan County (present-day Dujiangyan City) in Chengdu Prefecture, Sichuan, gathered at the Martial Temple to conduct a Daoist Zhaijiao (purification ritual). The main contents are:

Local residents and devotees assembled at the Martial Temple to devoutly pray to various deities. They first paid homage to the supreme Daoist divinity "the Jade-Pure Golden-Visaged Primordial Sovereign of the Golden Tower" (referring to Yuanshi Tianzun, the Celestial Worthy of Primordial Beginning) and "the Sacred One upon the Jeweled Moon and Jasper Terrace in the White Jade Capital" (referring to exalted immortals in Daoist celestial realms). The ceremony then extended worship to cosmic deities like the sun, moon, stars, as well as terrestrial spirits of mountains, rivers, and sacred sites, including the Nine Netherworlds and the Ten Continents and Three Isles of immortal realms.

The document states this ritual aimed to pray for national prosperity, deliver deceased souls, and bestow widespread blessings. Participants came from all walks of life—scholars, farmers, artisans, merchants, soldiers, and officials—each bringing distinct aspirations: scholars sought examination success, farmers prayed for abundant harvests, craftsmen and merchants desired thriving businesses, while military and civil officials hoped to fulfill their duties faithfully.

Special mention is made of the Daoist practitioner Wang Laitong, who embraced Daoism in childhood and had diligently practiced for over fifty years, yet still felt he hadn't fully comprehended the profound mysteries of ultimate truth. During the ceremony, all devotees maintained reverent hearts, hoping through sincere prayer to receive divine protection, avert calamities, and secure blessings.

This prayer reflects actual Qing dynasty popular Daoist beliefs, showcasing common people's pious mentality in seeking peace and wellbeing through religious ceremonies. The mentioned Zhaijiao represents an essential Daoist sacrificial rite involving scripture recitation, ceremonial bows, and offerings—designed to commune with divine forces and solicit their guardianship.

This scripture records a grand Daoist salvation ritual held at the Wumiao Temple in Guan County, Sichuan. The event took place during the Qing dynasty's military campaign against the Jinchuan rebellion, when numerous civil and military officials, soldiers, laborers, and merchants perished in the conflict. Supported by Manchu and Han generals, the Sichuan governor, and other officials, local devotees pooled resources to organize this ritual for the salvation of these lost souls.

The ceremony commenced at the Yin hour (3-5 AM) on the 28th day of the second lunar month and continued uninterrupted for eleven days and nights. Daoist priests presided over the ritual, establishing an altar at Wumiao Temple to conduct the "Great Jade Register Water-Land Universal Salvation Ritual of the Supreme High One" (a major salvation ceremony). The scripture details the proceedings of the first four days:

First Day (Jiwu Day): The altar-opening ceremony was performed. Yellow scripture banners were erected, sacred water was drawn from treasure vases, and notifications were sent to various deities about the ritual. Preparations included setting up the fasting kitchen and the "Cold Grove" (a sacred space for guiding wandering souls).

Second Day (Gengshen Day): The priests formally received their ritual assignments, clarifying individual responsibilities while announcing ceremonial regulations. Six altar spaces were established to venerate the founding masters. The Nine Palaces formation was used to sanctify the ritual space, while cloud-seal talismanic script (Daoist fu script) was inscribed to summon deities from all directions to purify the space. Notifications were also sent to the Five Sacred Mountains.

Third Day (Xinyou Day): More elaborate rites were conducted, inviting the Three Pure Ones (Daoism's highest deities) and the Four Heavenly Sovereigns to witness the ceremony. The Nine Emperor Deities and other celestial beings were progressively invited, with memorials presented to the Palace of Clarity and Subtlety and the World of Eternal Joy (Daoist paradises). Jade talismans and golden scriptures descended from the celestial realm. Through Lingbao school rituals, the Nine Dark Hells were illuminated, and the Mysterious Origin incantations opened the gates of the underworld.

Fourth Day (Renxu Day): At dawn, the rites continued with devotees expressing their sincerity to the Five Directions Divine Courts (abodes of the directional deities) and presenting memorials to the Great Emperor of Fengdu (Daoist ruler of the underworld).

This scripture describes the Daoist ritual process of salvation for departed souls (Zhaijiao), which unfolds in the following stages:

On the fifth day (Guihai), the priests construct a ritual bridge (symbolizing the connection between Yin and Yang realms) and prepare purification baths. Through incantations (Fulu), they summon the Celestial Physicians (Daoist healing deities) to restore the souls' physical forms and original nature. After paying homage to the Sacred Lords, they pacify the spirits with reverent steps.

The sixth day (Jiazi) begins with solemn worship ceremonies honoring the Celestial Emperor and various perfected immortals. Precious lamps are lit, their radiance illuminating the celestial realms. Memorial petitions are presented, each character ascending to the heavenly courts. This repays the fourfold gratitude (to heaven, earth, sovereign, and ancestors) – expressing thanks for past blessings while seeking future protection. Simultaneously, devotees take refuge in the Nine Luminaries (deities of the sun, moon, and seven planets), praying for disaster relief.

On the seventh day (Yichou), facing the Nine Celestial Worthies (highest Daoist pantheon), thunderous light accompanies earnest prayers. Three auspicious assemblies are held, reciting scriptures like the Jade Classic (Yujing). Additional green memorials (celestial petitions) are submitted, invoking national stability. The ritual recommences to bless the enduring peace of the realm. Following the Great Brahma Dipper Liturgy (Big Fan Dou Keyi), each stellar deity receives veneration in turn.

At dawn on the eighth day (Bingyin), when Yang energy first ascends, departed souls are gathered anew. The Five Directional Sacred Ones assemble at the Yellow Springs. After refinement rituals (Liandu), the Nine Celestial Worthies manifest compassion, vowing to deliver all wandering spirits. The Ten Kings of Hell specially grant clemency, petitioning for the elevation of diverse souls. Recommendation documents are presented, completing the Mysterious Numen ceremony with all-night processions until daybreak.

The ninth day (Dingmao) witnesses the Life-Deities (Shengshen) distributing primordial Qi as the crimson regalia of the Imperial Lord (possibly the Lord of Eastern Florescence) arrives. The cinnabar carriage of the Numinous Treasure Celestial Worthy descends, marking merit's completion. Underworld clerks are petitioned to record souls' names, summoning auspicious convergence. The River Lantern ceremony begins – floating lanterns mirroring starlight on water, momentarily transcending cosmic boundaries – while paper offerings are burned for spectral sustenance.

On the tenth day (Wuchen), simultaneous petitions are made to the Literary Emperor (Wenchang Dijun) and the Martial Sage (Guansheng Dijun). Recitations of the Salvation Classic (Duren Jing) and precious repentance texts accompany refinement rituals upon towering lotus platforms. Secret Jade Registers (Yulu) are employed to elevate submerged souls, enabling each to receive vestments and precepts before ascending to pure lands for rebirth.

[The eleventh day (Jisi) presumably concludes the ceremony, though the original text remains incomplete here.]

During the Zi hour (11 PM to 1 AM), a Daoist purification ritual (Zhaijiao) was established with 1,200 divine altars, reverently inviting celestial immortals from the upper realms to descend and express gratitude for divine blessings. Upon concluding the ceremony, the ritual altar curtains were withdrawn as the immortal presence was respectfully escorted back to the celestial palaces, with thanks given to the guardian deities. The divine radiance was returned to its original abode, and the incense offerings were properly arranged.

The ceremony honored the Five Directional Dragon Deities guarding the celestial palaces, completing the virtuous merit (De) to spread blessings throughout all quarters. At the main altar, three pivotal scriptures were recited: The Jade Emperor's Supreme Primordial Deeds Scripture (Gaoshang Yuhuang Benxing Jijing), The Nine Heavens' Thunder Patriarch's Jade Pivot Treasure Scripture (Jiutian Leizu Yushu Baojing), and The Wenchang Purple Sun Great Cavern Immortal Scripture (Wenchang Ziyang Dadong Xianjing). Simultaneously, devotees paid homage with The Jade Emperor's Precious Repentance for Absolving Sins and Bestowing Blessings (Yuhuang Yousui Xifu Baocan).

Additional scriptures chanted within the sacred space included: The Supreme Great Vehicle's Wonderful Lotus Scripture (Taishang Zhongdao Dasheng Miaofa Lianhua Zunjing), The Mysterious Maiden Qing's Three Primes Precepts Scripture (Taixuan Nüqing Sanyuan Pinjie Miaojing), The Primordial Beginning's Supreme Scripture for Saving Countless Beings (Yuanshi Wuliang Duren Shangpin Zunjing), and The Numinous Treasure's Nine Heavenly Life-Spirit Jade Chapters (Lingbao Ziran Jiutian Shengshen Yuzhang). Participants also performed The Supreme Homage to Heaven Grand Repentance (Taishang Chaotian Dacan), offering lotus lanterns and pure tributes before the immortals of the Great Canopy Heaven (Daluo Tian), along with radiant thunder candles from the Nine Heavens' Jade Mansion of Divine Empyrean (Jiutian Shenxiao Yufu).

Memorial documents were presented, announcing the Eleven Great Luminaries' Star Lamps of the Mysterious Metropolis (Xuandu Shiyi Dayao Xingdeng) and the Northern/Southern Dipper Star Lamps of Mysterious Numinosity (Xuanling Beidou/Nandou Xingdeng). Sacred texts including the Eight Dignities' Dragon Script (Bawel Longwen) and Nine Heavens' Phoenix Seal (Jiutian Fengzhuan) were proclaimed, along with celestial decrees for cosmic preservation and calamity prevention, empowered by mighty virtue (De) incantations—all dedicated to praying for national stability.

The rites invoked enduring peace for the nation's borders, universal harmony, abundant harvests, and prosperous livelihoods. As all quarters submitted to this sacred order, the Dharma realm was pacified. The exalted title of the Supreme Jade Emperor (Gaoshang Yuhuang) was elevated alongside Five Thunder Deity banners, summoning decadal divine inspectors to witness virtuous deeds and bestow boundless blessings through this profound mystical merit (Xuande).

The outer altar conducted ten categories of salvation rites for deceased souls, including The Golden Register's White Slips Suffering-Relief Life-Prolonging Talismans (Jinlu Baijian Jiuku Changsheng Lingfu) and The Primordial Beginning's Nine Dragon Ascension Talismans for Liberation from Grievances (Yuanshi Qianba Jieyuan Shengdu Jiulong Fu). Salvation implements included the Lotus Boat of Deliverance (Duren Lianzhou) and Unobstructed Dharma Bridge (Wu'ai Faqiao) to open the Nine Nether Hell Realms (Luofeng Jiuyou). Special lamps were lit: The Purple Sun's Brahma Qi Darkness-Piercing Divine Lamp (Ziyang Fanqi Po'an Shendeng), Five Paths Spirit Lamps (Wulu Shendeng), and Qingwei's River Lamps for Assisting the Netherworld (Qingwei Jiyou Hedeng). Offerings included Heavenly Ascension Cloud Robes (Shengtian Yunyi), Netherworld Garments (Mingyi), Jade Sun Dharma Food (Yuyang Fashi), and Western River Iron Bowl Charity Meals (Xihe Saweng Tieguang Hushi)—all serving to elevate departed souls.

This scripture records a grand Daoist salvation ritual known as the "Land and Water Universal Purification Ceremony." The ceremony prepared over fifteen thousand "Liberation Edicts for the Departed" (special talismanic documents for saving lost souls), aiming to universally deliver wandering spirits from both aquatic and terrestrial realms, freeing trapped souls from their shackles as if bathing them in sweet dew for their salvation.

The ritual site was solemnly arranged: a three-tiered altar (symbolizing the three realms) was erected, adorned with nine celestial representations (denoting the nine heavens). The ritual masters, clad in eight-colored nine-light ceremonial robes (Daoist ritual garments), recited scriptures like the "Five Sections from the Three Caverns" (Wupian Sandong) and other Daoist classics, inviting celestial beings to descend during auspicious hours. The text describes how despite being held in the deep winter at year's end, the ceremony maintained its dignified and sacred atmosphere.

Initiated by devout followers like Huang Heming, this ritual aimed to liberate departed souls and beseech divine blessings. The passage mentions the Daoist belief that sacred talismans (fulu) originate from primordial antiquity, possessing miraculous power to deliver all beings. The presiding Daoist priests humbly acknowledged their imperfect mastery of all ritual protocols, yet performed the ceremonies with sincere devotion, praying for divine witness. The final prayer expressed hopes that through this ceremony, grievances would dissolve like dispersing clouds, ensuring local peace, prosperous livelihoods for the people, and flourishing trades for all.

(Note: The Land and Water Universal Purification Ceremony is a major Daoist salvation ritual; "Three Caverns and Five Sections" refers to the Daoist Canon classification system; "dragon-seal phoenix-script" describes the elegant talismanic calligraphy; "eight-colored nine-light" poetically depicts the resplendent ceremonial robes of the priests)

At the solemn ritual assembly, celestial flowers bloom in resplendent hues as seal-script smoke curls upward from incense burners, while sacred music resonates across the four directions, guiding all beings toward the gate of spiritual cultivation. We devote ourselves in reverence to the Three Supreme Pure Ones (Sanqing: Jade Pure, Upper Pure, and Great Pure) and the Primal Sovereigns of the Three Realms within the Golden Portal—the highest Daoist paradise—as well as to the Six Heavenly Emperors (Liuyu) dwelling in the White Jade Capital, abode of immortals.

We humbly entreat all true sovereigns of the four realms—heaven, earth, water, and yang—the celestial officials who illuminate the ten directions with sun, moon, and stars, the sages attending the heavenly court, and even the awe-inspiring spirits of the Nine Netherworlds (Jiuyou, the underworld)—to open their sagely eyes and perceive the sincerity of mortal hearts.

Tracing back to cosmic beginnings when the Five Kalpas (cosmic cycles) differentiated, the Five Directional Scripts established heaven and earth's foundation; when the Three Realms (heaven-earth-humanity) first divided, the Three Caverns (Dongzhen/Dongxuan/Dongshen) scriptures transmitted the Dao's ultimate truth. These teachings, passed down through generations of ancient masters, now preserved within scripture chests, elucidate profound mysteries—their numinous responses manifest gloriously, offering protection revered across both yin and yang realms.

We mortals, though insignificant within the Three Realms, each fulfill our roles: officials govern diligently, scholars cultivate literature, farmers tend mulberry fields, soldiers defend the nation, while artisans and merchants labor for livelihood. Though our stations differ, all equally receive heaven and earth's nourishment, meant to dwell in peaceful prosperity. Yet unexpectedly, war erupted—clashing weapons shattered peace. Wen County, situated at a strategic crossroads for grain transport and military logistics, now suffers calamity where casualties know no boundaries, with wandering souls accumulating beyond count over years. These displaced spirits, stranded in foreign lands without refuge, endure relentless exposure to wind, rain, hunger, and cold.

Fortunately, virtuous rulers implement benevolent governance, preventing exposed corpses in wilderness; compassionate donors organize purification rituals (Zhaijiao) to deliver these souls. Though our strength is modest, we uphold merciful hearts to gather donations, selecting auspicious days for graded salvation rites according to the deceased's status. The ritual's reach extends from Green Slopes to Eastern Boundary Hill, from Crouching Dragon Pass to Border Stele—may all orphaned souls within these bounds receive salvific merit.

(Note: "Six Heavenly Emperors" refers to Daoism's six celestial sovereigns; "Three Caverns" denotes the three scriptural categories—Dongzhen, Dongxuan, Dongshen; "Nine Netherworlds" indicates the nine layers of Daoist hell; "Three Realms" signifies heaven-earth-humanity; "Five Kalpas" represents Daoist cosmological cycles.)

This scripture describes a grand Daoist salvation ritual called the "Supreme Water-Land Great Purgatory for Universal Blessing of the Yin and Yang Realms." The ceremony spanned nine days and nights, beginning preparations on the 20th day of the eleventh month and concluding on the 4th day of the twelfth month.

The ritual primarily aimed to deliver the following categories of deceased souls: soldiers who perished from battle wounds in service of the state, government couriers who died transporting military provisions, merchants and travelers who met accidental deaths while earning livelihoods, as well as men and women who perished in river disasters or mountain collapses. These souls were collectively referred to as the "Ten Categories of Male and Female Souls of the Five Tones."

The ceremony unfolded through several key phases: First, an altar was erected following the liturgical procedures outlined in the Golden Pavilion Sequence (Jinting Xu), a text transmitted by the renowned Daoist perfected one (Zhenren) Du Guangcheng. On the 24th day, two sacred banners were raised—the "Jade Emperor's Imperial Banner of the Golden Palace of the Vast Heaven" and the "Divine Banner of the Eastern Extremity's Azure Mystery and Great Unity (Taiyi)." These banners served to notify celestial deities and summon underworld spirits respectively.

Each day featured specific rituals: On the first day, official documents were dispatched to inform deities across realms while sacred water from the Wen River purified the ritual space. The second day saw the hanging of banners and altar preparations. On the third day, memorials were presented to the Primal Father (Yuanfu, a Daoist deity) and the Compassionate Lord (likely referring to the Salvation Lord Taiyi) to open the gates of hell for the deceased, constructing a ritual bridge to guide souls across. At dawn on the fourth day, offerings expressed sincerity to underworld kings, followed by welcoming sacred presences at noon and conducting talismanic rites (Fulu) at night.

Through scripture recitation, memorial submissions, banner displays, and bridge-building ceremonies, this comprehensive ritual sought to liberate deceased souls from underworld suffering, granting them eternal peace.

Fifth Day

The Daoist priests solemnly arranged the ceremonial court and reverently conducted the ritual proceedings. They presented memorials, prostrated in submission of petitions, and gazed toward the celestial gate to beseech the Mandate of Heaven. On the altar, they arranged fasting offerings, lit torches, and made sacrifices to the supreme Dao of Heaven, welcoming its divine grace. By adjusting the positions of the stars and paying homage to the Northern Dipper, they perpetuated auspicious blessings.

Sixth Day

After settling the protective divine guardians, they prayed to the True Lord of the Sun at dawn, arranging the ancient ritual vessels (簠簋) upon the altar. At noon, they paid homage to the Wooden Duke (Dongwang Gong, the Eastern King), and as the lunar palace descended with its yin essence (阴华), they transferred the treasure table (holding ritual implements) to the Jade Pool Immortal Altar.

Seventh Day

At dawn, when yang qi was at its purest, they reported affairs to the ninefold celestial realms. Approaching noon, they presented their petitions to the sacred beings of the ten directions. At night, they conducted extensive zhaijiao (purification rituals), fervently expounding the essential teachings of the scriptures.

Eighth Day

Three times they submitted the Dan Shu (Daoist documents), praying for boundless prosperity for the nation. They performed the rituals once more, offering sacrifices to the land and beseeching heavenly blessings. Crimson banners fluttered against the azure sky, dividing the mists of the three immortal isles; red lanterns illuminated the clear streams, symbolizing the myriad stars. The priests spent the entire night performing huixiang (merit dedication) at the altar, concluding only at daybreak.

Ninth Day

An altar was erected to express gratitude to the deities, reverently welcoming the host of immortals and sages. With utmost sincerity, they offered thanks to the Three Officials (Heaven, Earth, and Water) and the Five Masters (lineage patriarchs). They proclaimed the norms of cultivation and empowered the true mantras. Alms of clothing and food were distributed, precepts were transmitted, and the souls of the departed were liberated.

Tenth Day

The boundaries of the altar were dissolved, marking the perfect completion of all rites. The celestial soldiers and divine generals were sent off, with prayers for their lingering blessings. Within the altar, scriptures and precious repentance texts were recited, offering these final supplications to Heaven:

May the imperial reign endure forever, and the nation’s fortune be everlasting. May it govern the nine provinces and achieve merit across the four seas. Thrice they proclaimed, "Ten thousand years!"—yet words could not fully capture the glory of this sacred celebration. May the frontiers submit in reverence, and songs of victory soon resound. May the imperial armies reclaim their territories, bringing peace to the borders. May local officials rise in rank, and the common people dwell in prosperity.

Final Offerings:

• The Golden Register White Slips and talismanic decrees of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), along with the True Talismans for Salvation from Suffering;
• The Golden Register White Slips and Longevity Spirit Talismans of Yuanshi Tianzun;
• The Nine Dragons Ascension Elixir and the Luminous Grace Talismans from the Eastern Extremity Azure Palace (abode of the Celestial Worthy of Universal Salvation).

The full essence of the Yuanshi Du Ren Jing (Scripture of Salvation by Primordial Beginning) was expounded, and the Great Brahma Divine Mantra was empowered. The Purple Yang Lamps to Illuminate the Nine Darknesses and the Qingwei Lamps to Aid the Netherworld River were lit. Following the Iron Cavern Alms Method of the Western River Sage (Sa Shoujian), an unobstructed feast of Dharma offerings was arranged. A total of 15,144 liberation precepts for the wandering souls were issued, along with 1,000 heavenly burial garments and four mountains of gold and silver foil money. Along the path, 360 road torches were lit.

Here is the proclamation for a grand Water-Land Dharma Assembly (a major Daoist ritual for the salvation of wandering souls) held near the Wumiao Temple in Guan County, Chengdu, Sichuan during the Qing dynasty. The purpose of this ceremony was to deliver lost souls and guide them collectively to the blessed realms.

The preparatory office of the assembly respectfully announces to the deities of heaven and earth: Memorials have already been submitted to the Jade Emperor (the supreme deity in Daoism) and all divine beings of the ten directions. This proclamation is now specially posted for public notice. It will be displayed simultaneously at fourteen sacred locations including the Celestial Gate and Earth Portal (the thresholds between heaven and earth), ensuring all spirits of the Three Realms (celestial, human, and underworld) are duly informed.

The Celestial Gate proclamation depicts the splendor of the heavenly palaces: Gates of gold and white jade stand wide open, vermilion and azure portals adorned with seven treasures. Rosy clouds mingle with the Milky Way as, amidst auspicious mists and radiant Qi (vital energy), immortals in magnificent robes pay homage to the Celestial Worthy. May the golden forms of deities manifest throughout the ten directions, may the teachings of scriptures spread widely, and may countless divine beings come to protect this sacred assembly.

The Earth Portal proclamation describes the ordered structure of the terrestrial realm: Like Yu the Great taming the floods and Emperor Yao demarcating the lands, the Five Sacred Mountains (Daoism's five holy peaks) conceal divine palaces while immortal abodes rise from overseas fairy isles. Earth deities and numinous officials all stand vigil at their posts. May the gods descend upon clouds to grace this assembly, instructing beings with benevolent De (Virtue), bestowing gentle blessings, and collectively witnessing the merit of this salvation ritual.

The document emphasizes the solemnity of this Zhaijiao (purification ritual), praying that it may move the Three Officials (Daoist deities governing heaven, earth, and water) to elevate departed souls and increase blessings for the living. May virtuous deeds be encouraged and the profound teachings be made manifest. The officiants reverently declare their awe before the majestic presence of the divine.

This scripture is a proclamation used in Daoist Zhaijiao (purification rituals), primarily for inviting various deities to witness the ceremonial proceedings. The text is divided into five sections: the Solar Palace, Lunar Mansion, and the four directions (East, South, West), each first describing the majestic virtue of the deities before expressing the wish for their descent.

The Solar Palace proclamation honors the Sun God. The sun's radiance illuminates all things, ceaseless in its celestial journey, driving six dragons across the heavens as it governs the cosmos alongside the moon. The text petitions the solar deity to descend from the clouds in a golden chariot, bringing auspicious signs to the ritual altar and bestowing blessings. The section concludes with the witnessing by "the Most High True Ones of the Flaming Solar Extremity and Crimson Brilliance, and their assembly."

The Lunar Mansion proclamation venerates the immortal beings of the moon. The moon casts its cool, luminous glow, containing auspicious symbols like the golden toad (a poetic name for the moon) and the jade rabbit (legendary creature pounding elixirs), with celestial maidens dancing in attendance. It entreats the moon to manifest its blessings, scattering the fragrance of osmanthus flowers while illuminating the ritual altar to fulfill auspicious outcomes. Witnessing is attributed to "the Pure and Void True Ones of Vast Coldness, the Yellow Blossoms and Pale Radiance" (referring to the lunar immortals).

The Eastern proclamation addresses the deities of the East. Associated with the Wood phase and the origin of the Five Phases, this direction represents the sprouting of the Nine Qi (nine primordial energies). It invites the Celestial Worthy of the East to descend upon the altar in an emerald chariot bearing azure banners, granting divine favor. The witnessing is performed by "the Most High Numinous Treasure Celestial Worthy of the East."

The Southern proclamation honors the deities of the South. Governed by the Fire phase and symbolizing cultural enlightenment, this direction is embodied by Mount Heng, the Southern Sacred Peak. It petitions the Southern Celestial Worthy to descend with sages and worthies upon clouds, joyfully witnessing the ceremony. The section concludes with "the Most High Numinous Treasure Celestial Worthy of the South" as witness.

The Western proclamation begins by noting this direction's Metal phase association, where "the Pale Sovereign" (referring to the White Emperor of the West) governs autumn's austere energies and the transformations of creation. Though incomplete, it clearly continues the pattern of describing the Western deities' majesty before making ritual petitions.

This scripture contains the formal petitions (bǎngwén) presented to the Five Directional Deities during Daoist zhaijiao (purification rituals), addressing the western, northern, northeastern, southeastern, and southwestern celestial realms. Each section first extols the majestic virtue of the directional deity before presenting supplications. Here is the modern interpretation:

The western petition describes the White Emperor (Báidì, sovereign of the West) descending from the westernmost heavens in a resplendent chariot, bearing celestial yaohua blossoms and swirling starlight. It implores the immortals to arrive on crane-back with their divine retinues, showering auspicious flower petals while bestowing blessings. The petition concludes by invoking the testimony of the Supreme Lingbao Heavenly Venerable (Tàishàng Língbǎo Tiānzūn) of the West.

The northern section references the dominion of the Celestial Unity Star Lord (Tiānyī Xīngjūn, water deity), where the Primal Qi (Tàiwú) emerges from the Kǎn trigram position (northern hexagram). It depicts dragons soaring amid phoenix dances and celestial harmonies. The supplication requests the immortal procession to descend on clouds, enveloping the ritual platform with numinous vapors and auspicious qi. The Supreme Lingbao Heavenly Venerable of the North bears witness.

The northeastern petition declares this direction as where the Nine Heavens manifest their transformations and the Eight Directions establish cosmic order. The celestial realm of Great Peace (Tài'ān Tiān) unfolds its spiritual diagrams and Brahma qi, while the Heaven of Unmeasured Jade Purity (Yùdān Wúliàng Tiān, one of Daoism's Thirty-Six Heavens) activates primordial creation. It beseeches the Heavenly Venerable to lead divine officials in bestowing grace. The Supreme Lingbao Heavenly Venerable of the Northeast testifies.

For the southeast, the text identifies the Xùn trigram position (southeastern hexagram) as the Thunder Gate and the Chén stellar region as the Wind Mansion. Celestial soldiers wave banners before the heavenly gates. The petition seeks joyful compassion for all beings, with immortal chariots circling the altar amid cloud-borne harmonies. The Supreme Lingbao Heavenly Venerable of the Southeast witnesses.

The southwestern section describes the Primordial Earth (Kūnyuán) governing this direction, where heaven and earth's qi converge. A hundred deities guard the boundaries with majestic spiritual power. It implores the Heavenly Venerable to manifest divine might and protect all creatures. The Supreme Lingbao Heavenly Venerable of the Southwest testifies.

These petitions exemplify the Daoist cosmological view of "Five Directions Paying Homage to the Origin" (wǔfāng cháoyuán), using poetic language to construct sacred space and facilitate heaven-human communication during rituals. Each directional deity performs distinct functions while collectively safeguarding the ceremonial arena.

This scripture depicts the solemn scene of presenting memorials to deities from all directions during a Daoist Water-Land Ritual (a grand ceremony for the salvation of lost souls).

The memorial for the southwest describes the descent of the Celestial Worthy of Numinous Treasure (Lingbao Tianzun, one of the Three Pure Ones): The compassionate deity opens the heavenly gates, as rainbow-hued banners and feathered canopies drift from the distant skies. Phoenix-seal script and dragon-patterned decrees descend upon the mortal realm, bearing witness to this sacred ceremony.

The northwest memorial begins with the principles of cosmic movement, explaining the natural order where turbidity sinks and purity rises. It beseeches the Celestial Worthy to descend upon banners adorned with dragon-serpent motifs, accompanied by celestial music as harmonious as the songs of phoenixes, to grace the ritual with divine presence.

The memorial for the heavens above portrays the majestic splendor of the nine-layered firmament: The vast sky stretches endlessly, studded with brilliant stars, while celestial palaces radiate nine-colored auspicious light, and three thousand halls gleam with the brilliance of countless treasures. It prays for the Celestial Worthy to descend with a five-colored procession, bestowing upon the mortal world the blessings of the Five Fortunes.

The memorial for the earth below describes the order of the underworld: The nine-tiered netherworld is governed by the True Lord of Earthly Origins, while the Ten Kings of Hell oversee the laws of the dark courts. Civil and martial officials each fulfill their duties, examining the workings of karma and retribution. It entreats the Celestial Worthy to arrive in a chariot of wind and cloud, leading a solemn retinue of officials robed in purple.

The final section announces the establishment of the ritual’s documentation bureau. The Office of Supreme Ultimate Expedience (a divine institution overseeing ritual texts) selects skilled scribes to handle various documents—memorials, petitions, proclamations, and dispatches—demanding neat calligraphy and devout expression. The names of four appointed officials are listed (represented in the original text as ○○○).

All scripture copyists shall concentrate fully while seated at their desks, transcribing characters according to standard phonetic rules with clear and precise strokes. Proofreading must follow established ritual protocols, maintaining reverent devotion to avoid errors. Through this collective cultivation of virtuous deeds, all shall attain blessings. This notice is hereby publicly posted.

[This is a recruitment announcement for scripture chanters for the Land and Water Dharma Assembly (a major ritual for the salvation of deceased souls) at the Martial Temple (dedicated to Lord Guan).]

Regulations of the Supreme Ultimate Convenience Office (a Daoist administrative body) regarding the selection of scripture chanters:

Reciting scriptures must be upheld with sincere devotion, and proclaiming spiritual texts (Daoist scriptures) must be clear and resonant to commune with the divine. Pronunciation should follow standard rhymes, distinguishing between clear and voiced tones, while eliminating distracting thoughts and worldly disturbances. All participants must maintain a heart of reverence as if the deities were present, thereby receiving their divine observation and protection. The selected chanters are hereby announced as follows:

Chief Scripture Officer (lead organizer): [Name]

Deputy Scripture Officer (assistant organizer): [Name]

Dragon Group (chanting team): [Number of persons]

Tiger Group (Dharma protector team): [Number of persons]

Hall Steward (responsible for temple affairs): [Name]

Bell Master (responsible for striking ritual instruments): [Name]

All chanters must fulfill their duties with utmost sincerity. During recitation, regulate voice and breath properly, avoiding mispronunciations or omissions. Arbitrarily altering the scripture violates precepts, while harboring anger due to mundane affairs compounds transgressions. Only by relinquishing all delusive thoughts can one become a true cultivation master. May all fully uphold the Three Vehicles (Mahayana, Hinayana, and Theravada) scriptures, relying on the attainments of these venerable practitioners. This notice is hereby proclaimed.