《雅宜集》Vol. 7

This is an ancient Daoist document for dispelling calamities and seeking blessings, comprising two parts: the "Petition to the City God for Dispelling Calamities and Ensuring Safety" and the "Precious Edict of Mysterious Origin."

The first part is a petition addressed to the City God (the deity protecting the city). The devotee's entire family reports to the deity: since a certain year and month, a family member has been suffering from persistent illness, possibly due to astrological conflicts or karmic retribution from past lives. Therefore, they have chosen an auspicious day to invite a Daoist priest to perform the "Great Supreme Dispelling Calamities and Ensuring Safety" ritual in their home, earnestly beseeching the City God to expel malevolent forces, relieve the illness, and safeguard the family's well-being. The document meticulously records the afflicted person's birth details (Bazi) and the onset of the illness, requesting the City God to coordinate with the local spiritual organization (Lishe) to cleanse inauspicious energies.

The second part, the "Precious Edict of Mysterious Origin," serves as the ritual's certification document. It states that while living in this world, people are inevitably bound by karma (cause and effect) and worldly attachments, but the Golden Register Scriptures transmitted by the Celestial Worthy of Primordial Beginning (the highest deity in Daoism) can deliver salvation. The devotee, named in the document, declares their birth details, hoping that through this ritual, they may cultivate virtue and attain liberation. The mention of the "Great Qing State" indicates this is a Qing Dynasty text, though the specific location is replaced with the character "Yun," likely to protect privacy.

Such documents were typically composed by Daoist priests in a formalized structure, containing the devotee's information, petitions, and ritual arrangements. They served both as official communications to the deities and as records of the ritual proceedings. Through these ceremonies, ancient people sought to connect with the divine realm and resolve hardships in their daily lives.

This scripture serves as a template for liturgical documents used in Daoist rituals, comprising two main sections: the Declaration of Refuge and the Disaster-Dispelling Certificate.

The first half presents the standard format for the Declaration of Refuge. The general meaning is as follows: Though one may live comfortably in this world with ample food and clothing, time passes swiftly, and the cycle of rebirth is unceasing. Without preparing a path to transcendence in advance, how can one attain the Dao? Therefore, one must reverently bow before the sacred altar, taking refuge in the Three Treasures (Dao, scriptures, and master), and request the bestowal of precepts and scriptures for salvation. Through the grace of the Three Treasures, one may accumulate blessings in this life and the next. According to the Mingzhen Yuge (Jade Register of Luminous Truth), any devotee who upholds Daoist faith, maintains vegetarian fasts, observes precepts, and accumulates virtuous deeds may receive this Declaration of Refuge as proof. Those who sincerely cultivate while holding this document can purify the Three Karmic Obstacles (of body, speech, and mind), have their names recorded in the celestial registers (the Southern Palace being the abode of immortals), and absolve past transgressions (the Northern Office referring to the underworld). Upon death, their ascent to the heavenly realms will proceed without hindrance.

The text mentions the Taiyi Baoming Yansheng Shenzhou (Divine Incantation of Taiyi for Preserving Life and Prolonging Existence) and the Xuantian Dagao (Grand Proclamation of the Mysterious Heaven), both commonly used Daoist scriptures believed to dispel calamities and extend life. The Haotian Ta Tu (Diagram of the Heavenly Tower) represents a ritual practice requiring 12,036 prostrations—symbolizing the atonement of sins through disciplined cultivation.

The second half provides the template for the Disaster-Dispelling Certificate, a petition submitted to the divine realm to avert illness and misfortune. It notes that when the White Tiger (a malevolent deity) moves into certain astrological positions, disasters may arise, necessitating Daoist rites for resolution. The text references major Daoist deities such as the Jade Emperor, the Mysterious Sovereign (Zhenwu the Perfected Warrior), and Taiyi (Savior from Suffering Celestial Worthy). The terms chuandu (transmission), jiandu (supervision), and baoju (recommendation) refer to the three ritual officiants responsible for distinct roles in the ceremony.

Such documents are typically inscribed by Daoist priests and then burned, symbolizing their ascent to the celestial court. Blank spaces (marked with ○) are left for inserting specific place names, temple titles, and devotees’ names, reflecting the standardized format of liturgical texts in Daoist practice.

This scripture is a memorial document used during Daoist disaster-averting rituals in the Qianlong era of the Qing dynasty, formally petitioning deities to relieve illness and misfortune.

The opening section states the circumstances: a devotee has suffered severe illness since a certain year and month. Divination revealed an inauspicious "Triple Malevolent Sha" (a convergence of three unfavorable astrological influences in fate calculation), requiring a "Disaster-Averting Sha-Quelling" ritual for resolution. The devotee prepared ritual offerings (material tributes to deities) and altar implements, inviting Daoist priests to establish a ritual space in their home. The ceremony follows the liturgical procedures outlined in the Supreme Disaster-Averting Sha-Quelling Illness-Relieving Safety Ritual.

The text specifically mentions petitioning the "Yearly Cycle Guardian, Metal Essence White Tiger Deity" (the western White Tiger constellation deity governing annual fortunes), beseeching this divine authority to witness mortal suffering and—through the Heavenly Emperor's virtue of life-nurturing—transform ominous signs into auspicious ones. It prays for the White Tiger to retract its claws (cease inflicting calamity) and join the Five Directional Ghostly Multitudes (Five Ghosts) in extending mercy, that the afflicted may recover health and vitality while the household enjoys seasonal peace.

The latter portion contains the formal disaster-averting petition, where the priest—self-referencing as "humble servant"—addresses the "Supreme Formless Nameless Void-Spontaneous Most High Primal Sovereign Seven-Jeweled Heavenly Emperor" (an honorific title for the Three Pure Ones, Daoism's highest deities). It extols the Dao's supreme, all-governing nature while requesting celestial blessings: may heavenly signs prove auspicious, may the River Chart (cosmological diagram symbolizing cosmic order) reveal favorable omens, may calamitous stars retreat, ensuring regional peace through the seasons. The petition concludes by requesting issuance of the "Eighteen Sacred Edicts of Blessing-Bestowal."

Recurrent phrases like "We reverently submit" and "Respectfully worded" follow classical memorial conventions, while classical particles like Wei and Yue function as formal openings akin to modern bureaucratic terms ("Hereby," "On"). This ritual belongs to the "Pure Offering" (disaster-averting category) within Daoist Zhaijiao purification ceremonies, specifically the "Illness-Dispelling Calamity-Relieving Offering."

This is a memorial document for a Daoist Zhaijiao (purification ritual), consisting of two main sections:

The first part is the priest's petition to the Three Supreme Deities (Yuanshi Tianzun, Lingbao Tianzun, and Jiangsheng Tianzun). The priest humbly states that local residents have requested this disaster-dispelling and blessing ritual, hoping to obtain the Three Radiance Jade Talismans (san jing yu fu) and eighteen sacred edicts to eliminate misfortunes. The text praises the Three Pure Ones (Sanqing) as the cosmic origin possessing supreme divine power, beseeching their approval to employ these talismanic spells so that all relevant deities may act accordingly.

The second section details the ceremony for sending away plague deities. It records how residents in Sichuan requested priests to conduct a plague-expelling ritual, which in addition to standard procedures required the ceremonial dismissal of plague department deities. Preparations included a dragon boat, twenty-four divine porters, banners, provisions and other ritual items. A travel permit (yinwen) was issued instructing that the procession must not be delayed en route, and any demonic obstructions should be captured by divine generals for punishment by the Thunder Department. This reflects the traditional "sending the plague boat" practice in Daoist epidemic rituals, using symbolic deity-dismissal ceremonies to pray for pestilence to subside.

Frequently appearing terms include "jade throne" (yu ji) referring to the deities' seat, "Three Radiances" (san jing) denoting the sun, moon and stars, and "Zhengyi" (Orthodox Unity) indicating the Zhengyi Daoist tradition. These specialized terms exemplify the unique sacred terminology and ritual protocols characteristic of Daoism.

This document comprises several official communications used in Daoist rituals, primarily concerning plague expulsion and blessing ceremonies. The first is a directive issued to the Five Plague Envoys and Eight Demon Kings, commanding them to report to the Thunder Ministry (the administrative office of thunder deities) on a specified date to carry out their exorcism duties.

The second document is a proclamation from the Director of Destinies (the deity overseeing human lifespans). It describes a purification ritual held by devotees in a Chengdu district of Sichuan, where households selected an auspicious day for a Qingjiao (purification and blessing ceremony). Each family was instructed to maintain cleanliness both indoors and outdoors. The Kitchen God (Dongchu Siming Zaojun), guardian of household kitchens, was specifically tasked with supervising the process, expelling malignant influences and ensuring peace.

The third communication is addressed to Marshal Jinrong, Commander of Epidemics, who oversees the Plague Ministry. The text requests him to order his subordinates—including the Five Plague Envoys and Eight Sacred Generals—to recall their dispersed toxic energies and cease disturbances. Should any evil spirits persist in impersonating deities to harm people, they must continue to be expelled. The document further instructs all plague deities to return via dragon boats, making a stop at Crane Island.

The final piece is a river-crossing invocation, summoning deities and notifying the River God. Such documents are typically burned during rituals to ensure their delivery to the celestial realm. Formulaic administrative phrases like "zhun ci" (hereby decreed for execution) and "xu zhi" (must be accomplished) recur throughout, reflecting the standardized nature of Daoist liturgy. Through these texts, Daoist priests seek to harness divine power to dispel calamities and safeguard communal tranquility.

This scripture serves as a template for ritual documents used in Qing Dynasty Daoist purification rituals (Zhaijiao), containing three distinct types of official communications (diéwén). The first is an offering text for the River God (He Bo), the second an official dispatch to the City God (Chenghuang, the local underworld deity), and the third a soul-summoning missive.

The River God offering describes devotees preparing sacrificial animals, wine, and incense as tributes to honor the deity governing waterways. The text recounts Yu the Great's flood control achievements, emphasizing how all rivers were formed through his dredging work. As the ritual involves transporting a coffin across waterways, it petitions He Bo to calm the currents and ensure safe passage.

The City God dispatch follows strict bureaucratic format, mirroring official correspondence between human administrations. It requests Chenghuang's assistance in conducting soul salvation rites (chaodu), asking him to dispatch underworld officers and strongmen to help transport spirit money. Specific ritual commencement times are noted, with respectful invitations for the City God to witness the ceremony.

The final soul-summoning document addresses specialized spirit generals like the Divine Tiger General and Iron Ox Marshal, who oversee soul retrieval. Given the underworld's vast distances and numerous checkpoints, these deities' power is required to gather dispersed souls from various underworld realms (represented by terms like Fengdu and Haoli, Daoist metaphors for the afterlife) to participate in the salvation ritual.

These documents reflect the standardization of Qing Dynasty Daoist liturgy (Keyi), demonstrating how communication with deities required specific formats and honorifics—much like submitting official reports to superiors. They also reveal Daoist conceptions of the soul's complex postmortem journey through the underworld, requiring specialized deities and rituals to facilitate the soul's salvation.

The Yayi Collection documents ritual texts for Daoist soul salvation ceremonies and furnace-casting rituals. Let me explain these passages section by section:

The section on soul salvation presents the formal liturgical format used by Daoist priests during religious services. It describes establishing a ritual space (daochang) where day-and-night salvation rites are performed for departed souls. Some souls may have already reincarnated, yet merit-generating rituals are still conducted to assist them. The text reverently invites deities to descend and jointly complete this salvation ceremony.

The "Expedited Summons Document" serves as an official dispatch to underworld officials, demanding they promptly bring souls to the ritual altar. It mentions the Supreme Ultimate Convenience Bureau (a Daoist institution managing underworld affairs) receiving a filial petitioner's request to perform salvation rites for deceased relatives and ancestral souls. After previously dispatching the Divine Tiger Officers (Daoist spirit generals responsible for soul retrieval) to gather these souls, the document now requires all relevant deities to immediately escort them to the altar without delay. Special emphasis is placed on the local Earth God (a minor deity governing local land) to faithfully execute these orders.

The furnace-casting document addressed to the City God (urban guardian deity) for the Ancient Chang Temple requests assistance in purifying the site and welcoming supervising deities for the casting process. It simultaneously invites metal- and fire-governing deities to participate, employing the profound principles of Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water) to ensure successful completion.

Another furnace-opening document for the local Earth God specifies that beyond standard ritual notifications, particular emphasis is placed on this temple guardian secretly employing divine power to cleanse the site, protect the furnace, and cooperate with metal-fire deities to complete the casting. The resulting ritual implements should permanently adorn the temple to propagate the Dao.

Finally, the temple lamp-offering explanation states: lamps symbolize eternal light, remaining undiminished for millennia; deities bestow immense protection, bringing enduring blessings. Sincere veneration requires proper incense offerings. Though temple renovations remain incomplete, sincere devotion manifests spiritual efficacy.

Here we discuss several important preparatory matters for conducting Daoist Zhaijiao (grand purification rituals), which require special attention to the following points:

First, regarding the lighting of lamps for blessings. Offering lamp lights to deities in Daoist temples is a meritorious act that accumulates De (Virtue). We express gratitude to all benevolent donors whose contributions illuminate both the divine and devotees. Such pious acts will undoubtedly receive divine protection and gather abundant blessings. The names of donors who contributed lamp oil funds during [specific year/month] will be listed nearby.

Concerning the prohibition of killing and alcohol sales during Zhaijiao: When conducting grand rituals to welcome true deities, utmost sincerity is paramount. Worshiping the Celestial Emperor requires complete physical and spiritual purity—an unbreakable rule transmitted through Daoist tradition since ancient times. Having selected an auspicious date at [specific location], the ritual altar will open at [specific date and time] and conclude successfully on [specific date]. All participants must collectively observe the precepts: abstaining from meat and alcohol, and prohibiting killing or alcohol sales. Only thus can the ritual propriety be fulfilled to receive divine response. Deliberate violators will face public penalties—this advance notice serves as earnest warning for strict compliance.

Next are the altar regulations: Understand that Daoist ritual altars operate under strict protocols—only through sincerity can one commune with deities. Though the altar has but three tiers, its sanctity equals the Nine Heavens under celestial law. One must maintain complete purity to ascend the platform; the irreverent should not approach. Particularly avoid meat and alcohol while maintaining solemn quietude. Within the altar precincts, random movement is forbidden, let alone touching ritual implements. This solemn admonition calls all to uphold the sacred atmosphere—only through such perfect sincerity can divine blessings be invoked. Disrespect inevitably invites misfortune. This advance reminder urges everyone's prudence.

Finally, regarding the official documents for inviting treasury officials during Zhaijiao preparations: We prepare to petition the Office of Rebirth under the jurisdiction of the Lord of Mount Tai (the Daoist deity overseeing underworld affairs), whose subordinate treasuries have distinct functions. This special document invites [specific rank] Officer of the [number] Treasury to descend with attendants—treasury clerks, workers, and guardian youths—to the ritual arena. During the transmutation of treasury wealth (burning of ritual paper offerings), please dispatch supervisors to ensure underworld debts are repaid and virtuous connections perfected.

Additionally, there are specialized documents for worshiping treasury officials, following formats similar to the above—all being formal invitations for underworld officials to oversee ritual proceedings.

This passage discusses the Daoist rituals of "preparatory purification" (a ceremony to accumulate merit for the afterlife in advance) and the replacement of underworld treasury officials. The core concept involves devotees, through Daoist priests, petitioning the underworld administration to change the officials guarding their posthumous wealth.

Believers maintain that although they may enjoy material comfort in this life, unresolved debts might still exist in the netherworld. Therefore, on a specific date, they invited a Daoist priest (called a "feathered person") to conduct the "Golden Register Rebirth Grand Purification" (a type of salvation ritual) in their homes. During this ceremony, they prepared spirit money and other underworld valuables to be stored in designated treasury vaults of the underworld. These assets were guarded by treasury officials, clerks, and attendants dispatched by the "Rebirth Bureau" (the underworld department managing reincarnation), with each serving a three-year term.

Now that this three-year term has concluded, the devotees are holding another ritual to appoint new treasury officials. The document specifies:

1. The exact treasury vault number where the previous assets were stored

2. Completion of all required liturgical procedures according to ritual protocols

3. The formal request for the underworld to dispatch new officials to replace the former ones

4. Emphasis on clear transition between outgoing and incoming officials to prevent errors

The mentioned "Rebirth Bureau" represents one of the underworld administrative bodies in Daoist cosmology, specifically responsible for settling karmic debts during reincarnation. Through such rituals, devotees seek to ensure smooth rebirth in their next life, unburdened by unresolved obligations from previous existences. This entire ceremony embodies the Daoist cultivation concept of "preparing for future rebirths."

These documents record several standard formats for ritual texts used in Daoist Zhaijiao (purification rituals). The first is a devotee's petition prepared for the "Shousheng Grand Rite" - where the believer invites Daoist priests to conduct a ceremony at home, offering a chest of ritual money as tribute to beseech the deities' acceptance of these offerings.

The second document addresses the sacred Mount Tai administration (an important Daoist divine bureau). Since Mount Tai lies far away, it requires divine assistance to transport the offerings. The text petitions the immortal officials in charge of merit records at the Eastern Peak Mount Tai Office to dispatch one righteous spirit and thirty-six Huangfu Strongmen (divine generals specialized in offering transportation) to deliver the ritual money and silks during the ceremony.

The third document serves as an invitation to the Twelve Great Protectors of Mount Tai (twelve marshal deities guarding the Mount Tai administration). These twelve marshals are: Marshal Wen, Marshal Li, Marshal Tie, Marshal Liu, Marshal Yang, Marshal Kang, Marshal Zhang, Marshal Yue, Marshal Meng, Marshal Wei, Marshal Zhu, and Marshal E. The text respectfully requests these marshals to lead their ceremonial procession from Mount Tai in solemn dignity to attend the ritual assembly.

These documents exemplify the formal methods of divine communication in Daoist Zhaijiao rituals. Through specially formatted texts, various deities are invited or petitioned for assistance. The mentioned "Shousheng Grand Rite" is a ceremony for soul salvation, while "Huangfu Strongmen" refers to divine generals specifically responsible for offering transportation, and the "Twelve Great Protectors" constitute Mount Tai's important guardian deities.

This set of Daoist ritual documents records the procedures for conducting a zhaijiao (purification ritual) ceremony dedicated to the sacred pantheon of Mount Tai (Dongyue Taishan Fujun and subordinate deities). The first document serves as an invitation to various temple deities, announcing that this sacrificial rite is being held to fulfill a vow. It requests all deities to descend from the clouds to the incense altar, jointly witness the ceremony, and assist in completing the virtuous vow.

The second document is a pre-sacrifice notification to the deities. It details the preparation of sacrificial offerings including pigs, chickens, fish, and other livestock, petitioning the Yuefu Caoguan (underworld officials subordinate to Taishan Fujun who oversee domestic animals) to liberate these creatures through transcendence. This distinctive Daoist "lingsheng" (receiving the sacrifice) ritual employs spiritual power to deliver the slaughtered animals from the animal realm into human rebirth.

The third document concerns the preparation of cooked offerings. It invites the Great Deity of Culinary Affairs (a specialized deity in the Daoist pantheon overseeing ritual feasts) under Taishan Fujun's jurisdiction to supervise the kitchen. The document requests the proper cooking of sacrificial items—pork, chicken, fish, eggs—into delicious dishes for Taishan Fujun and subordinate deities. This "huishu" (returning cooked offerings) ceremony represents the crucial phase where raw offerings are transformed into cooked delicacies for re-presentation.

The final document constitutes the formal sacrificial text for Taishan Taibao (a principal deity in the Mount Tai pantheon). It describes the banquet preparation with wine offerings, presenting these with utmost sincerity to the assembled deities in hopes they will accept this devotion and assist in fulfilling the petitioner's vow. Collectively, these documents demonstrate the complete Daoist zhaijiao ritual sequence of "liberation before offering," embodying both reverence for life and profound piety toward the divine.

At the sacred precincts of Mount Tai (foremost of the Five Sacred Peaks and a pivotal Daoist holy mountain), the twelve revered Marshal Protector Deities under its jurisdiction meticulously record all human virtues and transgressions, collectively governing mortal emotions and desires. Their countenances radiant with joy, they graciously receive this ritual ceremony, prepared to dispel misfortunes for devotees.

Through this solemn vow-fulfillment ceremony, divine blessings descend like rosy clouds. The faithful devoutly present offerings, praying for the continuation of celestial favor and protection. Below is the complete format of the vow-redemption memorial:

Concerning the fulfillment of vows, the earnest petition for dissolution of oaths, and the attainment of blessings. Humbly reported by devotee [Name] of [Location]:

This Daoist temple has completed the ritual proceedings according to proper liturgical (Keyi) protocols. As this karmic merit assembly approaches its auspicious conclusion, all pledged ritual offerings are now fully prepared. We formally submit this memorial, relying upon the majestic authority of the deities to verify and nullify these vows. The specific provisions include:

Recitation of [Name] Daoist scripture (Jing) for [Number] volumes

Observance of the Grand Ceremonial Rites of Mount Tai

Chanting of the Precious Edict for Prolonging Life from the Eastern Peak

Through these sacred scriptures, we seek to perpetuate divine grace, reveal creation's profound mysteries, expand primordial blessings, and exchange the devotee's utmost sincerity for manifold rewards.

Complete inventory of offerings:

Full set of nine-grade incense and candles

One bundle of luminous incense

Several chests of spirit money

One course of pure vegetarian offerings (Zhaijiao)

Vessel of fine wine

Five money trees of the Sacred Mountain Treasury

Several paper horses

One golden mountain and one silver mountain

Offered to: The Supreme Sovereign of the Middle Realm—Benevolent and Sagely Emperor of the Great Birth of the Eastern Peak (principal deity of Mount Tai)

Additional provisions:

Complete set of precious candles and incense altar

Several packets of renowned incense

Twelve long-stemmed spirit coins

Sixteen paper horses

One whole pig (including three heads and nine organ sets)

One silver neck ring

One rooster

One fresh fish

Five chicken eggs

One jar of fine wine

One course of delicacies

Pure incense and vegetarian offerings

One platter of steamed buns

Offered to: His Highness the Crown Prince Bingling and the four Marquis Deities

Simultaneous offerings to:

The Twelve Marshal Protectors under Mount Tai's jurisdiction

The Seventy-Four Departments and Eighty-One Case Officers

Civil and military officials of both courts and all subordinate divine functionaries

All pledged offerings are now fully displayed. We humbly beseech the deities' compassionate acceptance, petitioning for the complete erasure of vow records for devotee [Name], that no outstanding obligations may remain. May renewed auspiciousness be granted—household joy, harmony between young and old, and enduring peace. Respectfully submitted.

[Sealed with] Official Document Closing Formula

Memorial Humbly Presented

These are several standard document formats used in Daoist Zhaijiao (ritual ceremonies), primarily recording devotees' vows and prayers to deities. The first document is addressed to the Divine Court of Mount Tai (Dongyue), stating:

A Daoist devotee from Sichuan, in fulfillment of a vow and seeking peace, has invited priests to conduct the "Mount Tai Longevity Ceremony" (a life-extending ritual) at their home. With preparations now complete, this document is reverently submitted to the deities of the Dongyue Divine Court, humbly requesting the gods to recognize the devotee's sincerity, grant their virtuous wishes, and bestow enduring blessings.

The second document is addressed to the Seventy-Four Departments and Eighty-One Bureaus (administrative divisions of Mount Tai's divine bureaucracy), petitioning the deities to record the devotee's merits in the Golden Registers and Jade Archives, augment their longevity, safeguard their household, and ensure auspicious fortune.

The third concerns offerings of "gold and silver money mountains" (symbolic ritual objects). The devotee presents these through priests to the Earth Gods of Gold Mountain and Silver Mountain, requesting divine power to transform these offerings into genuine treasures stored in celestial vaults.

The final document is a "Monetary Tender Note," serving as a ritual receipt. Specifying quantities of gold/silver money mountains and treasure chests, it is submitted via priests to the "Taiji Bureau of Equitable Transactions" (a Daoist financial administration) as gratitude for answered prayers.

All documents follow set protocols: first identifying the devotee and ritual purpose, then listing offerings, before respectfully requesting divine acceptance. This reflects the Daoist ceremonial tradition of "communicating with heaven through documents" (yi wen da tian), using formal texts to engage with the sacred.

This scripture is a liturgical document used in the Daoist Dongyue Taishan Yansheng Jiao (a zhaijiao purification ritual for longevity blessings and disaster relief), primarily addressing the reporting of vow fulfillment to the sacred court of Mount Tai.

The first section is a dispatch for transporting offerings, petitioning the Mount Tai administration to deploy divine generals (specifically the Earthly Guardian Grand Protector, Benevolent Sage Commander Kang) along with celestial attendants and mighty warriors to safely escort the devotees' offerings for storage at the sacred court. It requests the registrar of the Merit and Virtue Bureau to properly document the items, ensuring no delays along the way, so that the devotees' wishes may be resolved and blessings accumulated.

The second section concerns the annulment of vows, meticulously recording the details of a jiao ritual performed by devotees from Sichuan province to express gratitude for divine protection. With the ceremony fully prepared and offerings transported by celestial attendants for submission, it petitions the Immortal Official of Vow Fulfillment to inspect and receive them. Simultaneously, it requests the Earthly Guardian Grand Protector, Virtue-Manifesting Supreme General Wen, to notify all sacred beings of Mount Tai's administration, thereby dissolving the devotees' previous vows while continuing to bestow boundless blessings.

The third section presents the formal declaration to the sacred court of Mount Tai, explaining the circumstances under which a Sichuan family under the Qing dynasty came to fulfill their vows. The text extols the majestic power of Mount Tai as foremost among the Five Sacred Peaks, mentioning its seventy-four bureaus and eighty-one offices that precisely oversee human fortunes and misfortunes. The devotees, having faced peril and made vows to the deities, now return to express gratitude, with the exact dates of their original vows carefully recorded.

These documents exemplify the standardized procedures of Daoist zhaijiao rituals, demonstrating the contractual relationship between humans and deities through formal petitions. The mentioned "Earthly Guardian Grand Protector" serves as a protective deity of Mount Tai's administration, while the "seventy-four bureaus" refer to the various departments within the sacred court that govern human virtue and vice.

This passage is a formal Daoist prayer document (shuwen) addressed to the Sacred Mountain God of Mount Tai (the Great Emperor of the Eastern Peak) and his Crown Prince, the Brilliant Numinous King. The essence is as follows:

The devotee, afflicted by prolonged illness and fearing shortened lifespan, found neither medicine nor shamanic rituals effective, and thus earnestly sought divine protection. Miraculously, through the deities' grace, recovery was attained—yet the vow remained unfulfilled. Now, having selected an auspicious day, the household erects an altar (a temporary sacred space) to conduct a zhaijiao ritual (Daoist sacrificial ceremony), preparing offerings and inviting Daoist priests to jointly perform the rites in gratitude.

The text emphasizes that though merely an ordinary person, the devotee approaches the deities with utmost sincerity, hoping to receive the benevolent regard of both the Great Emperor of the Eastern Peak and the Brilliant Numinous King. The prayer implores the deities to dispatch celestial officials to descend upon the altar, commanding all ranks of divine beings to witness the ceremony—thereby dispelling calamities, prolonging life, and increasing blessings. May the household enjoy peace, year-round wellness, and perpetual freedom from misfortune.

A dedicated supplication follows to the Crown Prince Brilliant Numinous King, beseeching him to lead civil and military divine officials with all departmental spirits to grace the ritual space. The character "zhao" (兆) serves as a first-person pronoun in Daoist documents, equivalent to "this disciple" or "your humble servant."

Such prayer texts commonly appear in Daoist vow-fulfillment ceremonies, reflecting ancient beliefs in Mount Tai's deity as the arbiter of human life, death, and fortune. The structure follows classical Daoist liturgical format: first stating circumstances, then presenting petitions, and concluding with reverent invocation—a hallmark of traditional Daoist devotional writing.

This document records a Daoist ritual text for the Mount Tai Longevity Offering Ceremony (Taishan Yansheng Jiaodian), consisting of two main sections:

The first part presents a petition to the various perfected beings (Zhen) of Mount Tai (the sacred mountain deities). Devotees established an altar in a Sichuan location to conduct this life-prolonging blessing ritual (Zhaijiao) led by Daoist priests. The text meticulously records the ceremony's timeframe and location while earnestly inviting the deities to descend and witness the proceedings, beseeching them to dispel misfortunes and bestow blessings of longevity. The priests express their most devout supplications to the divine with reverential phrases like "with utmost reverence and awe."

The second section contains the purification ritual's (Qingjiao) prayer text. It describes conducting the ceremony during an auspicious early summer day when locust trees bloom and wheat harvest begins. With poetic elegance, it depicts lotus buds unfurling and cattails swaying—natural imagery symbolizing heaven and earth's harmonious clarity. Clad in feathered ritual robes (Yuyi), the priests follow traditional liturgical procedures (Keyi) to establish the altar and welcome the perfected ones, beseeching the Supreme Perfected of Primordial Majesty (Yuanhuang Gaozhen) in the celestial vault to bestow compassion, purify the locality, harmonize annual fortunes, and bring peace to the region.

The recurrent honorific phrase "with trembling reverence we kowtow and bow our heads" exemplifies the extreme deference shown to deities in Daoist ceremonies. Technical terms include "Mount Tai Longevity Offering Ceremony" (a sacred mountain rite for prolonging life), "Purification Ritual's General Intent" (Qingjiao Duyi, the overarching purpose of the cleansing ceremony), and "Supreme Perfected of Primordial Majesty" (referring to Daoism's highest divine beings). The entire document manifests the solemn dignity of Daoist purification rituals (Zhaijiao) and the devotees' profound piety.

This scripture passage depicts a Daoist practitioner (self-referenced as "your servant") devoutly performing a ritual ceremony to dispel calamities and pray for blessings.

The practitioner humbly acknowledges his limited talents yet expresses gratitude for being able to participate in the great teachings of the Dao. Though recognizing his own insufficient virtue (De), he approaches the ritual platform with the original intention of benefiting the world. With reverence, he invokes deities from the Three Realms: including the Three Pure Ones (Sanqing) who reside in the golden palaces of the highest celestial realm, the perfected immortals of the Jade Capital, the deities governing plagues, and the celestial controllers of the starry constellations.

The text recounts the origins of Daoist scriptures: the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) revealed the Five Authentic Texts during the Dragon Han kalpa (a cosmic cycle in Daoist cosmology), and later transmitted the Three Caverns scriptures (Dongzhen, Dongxuan, and Dongshen classics) during the Red Brilliance kalpa. These scriptures contain profound principles for stabilizing heaven and earth while nurturing all living beings, revered by practitioners throughout history.

Now at this auspicious hour, the practitioner leads fellow Daoists in establishing an altar at a designated location. Following the liturgical procedures of the Inner Chapters of the River Chart (Hetu Neipian), they conduct a multi-day "Ritual of Sun-Moon-Three-Stars Calamity Dispelling and Purification" (Riyue Sanchen Xiaozai Qingjiao). Through scripture recitation and repentance, they seek to eliminate karmic obstacles by "opening the jade caskets" (referring to chanting the scriptures), and to eradicate misfortunes by invoking the sacred names. Finally, they present a memorial petition, praying for the deities' boundless grace to bestow blessings that dispel calamities and prolong auspiciousness, allowing all beings to eternally bathe in divine favor and perpetual peace.

The term "jade casket" (Langhan) refers to the precious container housing the scriptures, while "treasured names" (Baohao) honor the sacred titles of Daoist deities. The Inner Chapters of the River Chart represents an important Daoist cultivation text. The entire ceremony exemplifies the Daoist religious practice of communicating between heaven and humanity through purification rituals (Zhaijiao) and liturgy (Keyi) to aid and deliver all sentient beings.

This passage describes a grand Daoist Zhaijiao (purification ritual) for dispelling calamities and invoking blessings. The ceremony begins with cloud seal script (a distinctive Daoist talismanic writing) being used to petition the deities of the five directions for disaster relief, while lighting lamps representing the Eleven Great Luminaries (ancient stars believed to influence human fortunes).

The ritual primarily seeks to: restore celestial movements to their proper courses, harmonize annual fortunes, gather auspicious signs from the three luminaries (sun, moon, and stars), and renew perpetual blessings. Special memorial documents (Daoist liturgical texts) are presented to the current year's Plague Lord (the sovereign deity in epidemic beliefs), then transferred to the Celestial Mandate Epidemic Administration (the Daoist divine bureaucracy overseeing plagues) and the Golden Countenance Great Marshal (a plague-dispelling deity).

Preparations are exceptionally solemn: household Kitchen Gods (guardian deities) are instructed to cleanse impurities, while a dragon boat is prepared complete with banners, ceremonial regalia, and ten oarsmen. Offerings include roosters, ducks, the three sacrificial animals (ox, pig, sheep), and ritual wine—all intended to escort the year's epidemic deities away from the locality back to Luoyang (considered the dwelling place of plague spirits in Daoist cosmology).

The outer altar features a Hungry Ghost Feast (food offerings for wandering spirits) with 360 deliverance documents (salvation texts). These serve to universally aid orphaned souls on land and water, redeeming spirits from Fengdu Hell (the Daoist underworld) to bring peace to the living world.

The text notes this ritual serves as a merit-storing ceremony for the Liu family of Twin Streams Temple, conducted during the third month of spring when elm seeds turn green and paulownia blossoms glow red. Following ancient protocols as solemn as Zeng Xi's spring bathing at Yi River or Wang Xizhi's Orchid Pavilion purification (classic disaster-removing ceremonies).

The entire ceremony strictly adheres to Daoist scriptures: constructing an altar resembling Penglai paradise, playing golden-jade ritual instruments according to the Daoist Canon (Daozang), welcoming phoenix-and-crane divine mounts (celestial vehicles), and reciting phoenix-seal dragon-chapter scriptures (sacred Daoist texts). Ultimately praying for deities to shower grace like morning dew, filling heaven and earth with harmonious auspices, elevating humanity to longevity's realm where virtuous households gather blessings.

This passage is a memorial document (zouzhang) used in Daoist Zhaijiao (purification rituals), recording the formal format of a devotee's petition to the deities. With reverent awe, the devotee (referring to themselves humbly as "your subject") addresses the supreme deities—the Golden Tower Primordial Sovereign of Limitless Great Dao (the highest divinity in Daoism) and the True Lord of Infinite Rebirth through the Golden Register of the Nine Heavens (the deity governing the cycle of life and death).

The text explains that the root of human blessings lies in the "field of the heart," where virtuous deeds in this life plant seeds for future blessings. This Scripture of the Golden Register (Jinlu Jing) was originally transmitted by the Perfected Being of Marvelous Sound, and its sacred teachings have been luminously preserved through the ages. The devotee humbly acknowledges their limited capacity yet expresses gratitude for participating in the Dao's transformative teachings, offering sincere prayers at the ritual altar.

Specifically, it records how a devotee (name redacted) from the Qing dynasty's [location] region, together with their family, reverently established a purification altar. They prepared ritual offerings to deposit in the "Rebirth Treasury" (a Daoist concept that humans incur celestial debts before birth which must be repaid through rituals), praying for longevity and increased blessings. Prostrating before the Golden Towers of the Three Primal Sovereigns (the highest triad of deities) in the celestial palaces and the Six Heavenly Emperors in the White Jade Capital (a celestial realm), they hoped these perfected beings would heed their devotion.

The text elucidates: the Great Dao (Dao) is profoundly mysterious, having revealed the truth of the "One" since primordial chaos. Humans, born between heaven and earth, are called one of the "Three Powers" (heaven, earth, and humanity) due to their spiritual nature. Human nature is inherently good, and through self-cultivation, one can accumulate blessings for future generations. Following ancient teachings, the devotee established this grand purification ritual, first recording their birth details (date and hour omitted), noting they are governed by a specific Star Lord of the Northern Dipper (each of the seven stars corresponds to different divine functions) and belong to the jurisdiction of a particular case officer in the Eastern Peak Prefecture's Rebirth Bureau (a netherworld administrative division).

Finally, it describes how the devotee solemnly conducted the ritual at home according to the liturgical standards of the Golden Pavilion Protocols by the Celestial Master (Tianshi) Du Guangcheng (a renowned Daoist perfected being). The entire ceremony strictly follows cosmic principles to express utmost sincerity.

This ritual, known as the "Golden Register Life-Receiving Grand Retreat" (Jinlu Shousheng Dazhai), is a major Daoist ceremonial ground conducted continuously day and night to accumulate blessings for the living in advance and deposit merits in the underworld treasury (the Daoist belief in a netherworld repository where debts from past lives must be repaid after death). Upon completion, the Daoist priests at the altar recite scriptures and offer reverence, presenting memorial documents to the Great Emperor of the Eastern Peak (the deity governing life and death) to deposit merits in the underworld treasury, accompanied by offerings of lamps, candles, and pure items.

The ritual serves two primary purposes: first, to repay the grace of the deities, praying for health in old age and prosperity for descendants; second, to deliver the deceased from suffering. Specific rites include reciting the seventy-two scrolls of the Scripture of the Golden Register Treasury for Receiving Life (Jinzhang Luku Shousheng Zunjing), chanting life-prolonging divine incantations, and lighting the lamps of the Seven Stars of the Northern Dipper. Sixty-four chests of underworld gold and silver treasures are prepared and stored in two treasuries. Two life-prolonging talismanic registers (Yansheng Baolu, protective charms) and a contract document (Yin-Yang Hetong Wenshu, akin to a netherworld pass) are issued. Upon passing a century later, this document will be used to verify and claim the stored merits—half to repay karmic debts from past lives and half as provisions for rebirth.

The ritual also honors ancestral grace, recognizing that family prosperity stems from the virtues of forebears. Beyond offering sacrifices to one’s own ancestors, it delivers benefactors such as in-laws and neighbors. Through the ritual, the deceased are recorded for their merits in the underworld, while the unborn may inherit these blessings. Additional underworld treasures and copies of the Nine Perfect Precepts (Jiuzhen Dajie, documents for deliverance) are prepared to aid souls in ascending to the Pure Land.

Finally, iron-bowl offerings (Tieguan Hushi, ritual food for the deceased) are distributed, and deliverance documents (Duwang Wendie) are issued, enabling all beings in the dark realms to escape suffering and ascend to the celestial realms. The ritual concludes with prayers for the Dao’s boundless compassion to shower grace universally.

(Note: The "○" symbols in the text indicate missing or redacted portions of the original scripture, often involving specific numbers or private details.)

This passage documents a grand Daoist ritual called the "Manifestation of Heroes Assembly" held in 1778 at Changsheng Temple in Guan County (present-day Dujiangyan City), Sichuan Province during the Qianlong Emperor's reign. The ceremony primarily aimed to celebrate the emperor's birthday and pray for national prosperity and peace.

During the midsummer season, the Daoist temple was elaborately decorated: fruits were chilled with ice blocks for refreshment, while colorful canopies and pavilions provided shade. Conducted over five auspicious days (the 20th to 24th of the sixth lunar month), the ritual followed strict Daoist liturgical protocols with a three-tiered altar. Ceremonial elements included floral offerings, scripture recitations, and repentance rites, accompanied by the playing of yun'ao (Daoist ritual instruments) to welcome divine beings.

The "Manifested Hero King" mentioned refers to a local water deity (likely Li Bing and his son), celebrated for their engineering of the Dujiangyan irrigation system that nourished the Chengdu Plain. Participants included local officials, Daoist priests, and devotees from neighboring counties like Pi and Chongning.

The concluding section presents the standard memorial format addressed to the Jade Emperor by the presiding priest, expressing reverence and prayers for national fortune. Characteristic of Daoist liturgical documents, it employs elegant parallel couplets with auspicious phrases like "seas of blessings and mountains of longevity" and "orchid descendants and unicorn offspring"—traditional benedictions in Daoist texts.

The text records a grand ceremonial ritual held at the Changsheng Ancient Temple on Mount Lidui. Taking place in the sixth lunar month, devotees from across Sichuan (Liang-Yi region) gathered at the Daoist temple to celebrate the divine birthday of the River Lord (local water deity) while offering prayers to the Jade Emperor (Yuhuang Dadi).

As the ceremony commenced, participants lit incense and candles, presented sunflower offerings, and recited sacred scriptures. A key teaching emphasized that although people differ in social status, all depend on divine grace for survival—farmers rely on the land for sustenance, artisans depend on their crafts for livelihood, and the distinction between genders reflects the natural order of heaven and earth (Yin-Yang). Thus with reverent hearts, they conducted solemn rituals to repay these spiritual blessings.

The ritual proceedings followed orthodox Daoist liturgy (Keyi) in meticulous sequence: First came birthday tributes to the River Lord, beseeching the water deity's protection; followed by obeisance to the Jade Emperor to receive the inexhaustible primordial Qi; then sacrifices to the deities of the four directions, including astral observations and Big Dipper veneration rituals to invoke celestial auspicious signs. The faithful believed such devout ceremonies could attract heavenly blessings, allowing virtuous people to thrive in an era of great peace (Taiping).

The account notably highlights rites for the salvation of wandering souls—providing ritual purifications (Zhaijiao) and offerings to lonely spirits in the netherworld, embodying the Daoist compassionate ideal of "universal salvation for all beings." The ceremony simultaneously prayed for worldly blessings like favorable weather, abundant harvests, official success, and business prosperity while addressing sufferings in the spirit realm—demonstrating the characteristic Daoist ritual principle of "benefiting both Yin and Yang realms."

This scripture describes the origins and preparatory process of a Daoist Zhaijiao ritual (a Daoist ceremonial offering). It was the summer solstice in the fifth lunar month when Chengdu (the Jade Peak Mountains refer to the Qingcheng Mountain area) emerged fresh after rain, with lotus blossoms perfuming the air and bamboo groves swaying—an ideal time for grand ceremonial observances. The ritual was presided over by Daoist priests (yushi), aimed at benefiting both the realms of Yin and Yang through practices such as Liandu (rites for the salvation of souls), charitable offerings to wandering spirits, and the floating of river lanterns to guide departed souls.

The text specifically mentions conducting ceremonies for the patriarchs of the Shangyuan Temple (a Daoist monastery) and deceased fellow practitioners. The founding patriarch, originally from Shaanxi, attained enlightenment through cultivation in Sichuan and established this lineage. Now that the patriarch has ascended to immortality, his disciples, reminiscing his teachings, resolved to hold ancestral memorial rites within their tradition. Concurrently, they performed salvation rituals for another virtuous senior master who had devoted his life to Daoist purity, shunning worldly distractions, assisting in temple construction, and upholding precepts for decades.

The concluding section refers to the consecration ceremony (Kaiguang, a Daoist rite to imbue divine statues with spiritual potency) for the statues of the Civil and Martial Lords (likely referring to the Emperor of Culture [Wenchang Dijun] and the Saintly Emperor Guan [Guan Sheng Dijun]). The passage brims with reverence for departed masters and the pious aspiration to repay their grace through religious rites of salvation. Terms like "refining substance to return to authenticity" (lianzhi huanzhen) and "ascending jointly to the immortal realm" (shuang deng xianjie) reflect the Daoist soteriological goal of liberating the deceased from cyclic existence and guiding them to transcendence.

The Yayi Collection records a grand ceremony for welcoming deities. It was the spring equinox, with gentle breezes, willows greening and peach blossoms blushing, orioles singing and swallows dancing—a scene brimming with vitality. Following the rhythms of heaven, people chose this auspicious day to conduct rituals, opening the sacred altar and inviting devotees to participate in the grand event, respectfully welcoming the descent of the immortals to bear witness.

In a certain region of the Qing Empire (the original text omits the specific location with the character "云"), local gentry and commoners pooled resources to erect statues in the Civil and Military Temple, both to safeguard the temple's incense and to pray for blessings. From the village to neighboring districts, officials and commoners alike gathered on this day to offer devout worship.

The text notes: Ancestral halls enable rituals, while building temples requires labor and resources; without divine images, it is difficult to inspire sincere reverence. The painted decorations are not merely for grandeur but to evoke reverence upon entering the hall. Two principal deities are highlighted: the Emperor of Zitong (patron of literary success) holds authority over education, while Lord Guan (Guan Yu) embodies martial virtue—their merits endure through the ages, honored in every dynasty. Even remote mountains host their shrines; how could villages and market towns lack their images?

Construction began in the Jiawu year with the main hall, and in the Bingshen year, the gilded statues were completed. Now, as plum blossoms fade and a hundred flowers bloom, this meritorious assembly reaches fulfillment. For the occasion, an opera troupe was specially invited to perform refined music, filling the sacred Daoist space with celestial harmonies in a grand ceremony to welcome the deities. The prayers include: May the divine brush bestow transformation, golden light radiating auspicious splendor; may the majestic statues shine with treasure-bright radiance. May the virtuous receive blessings, extending to countless households; may the land prosper, unbound by direction. May the offerings be fragrant, descendants virtuous for generations; may granaries overflow, young and old enjoy peace. Scholars attain success, warriors achieve merit, markets thrive a hundredfold, and mountain temples remain pure for millennia. Public and private alike celebrate, all beings flourish, and even Daoist practitioners receive divine grace.

Finally, before commencing work on the Dujiangyan irrigation project, a Zhaijiao ritual (Daoist purification ceremony) was held to preemptively dispel calamities and ensure the hydraulic project's smooth progress.

This passage documents two Daoist blessing ceremonies held at Dujiangyan in Sichuan during the Qing dynasty. The first was a winter ritual for water conservancy projects:

During the harsh midwinter season, craftsmen and local residents near Dujiangyan gathered at the ancient Fulong Temple to hold a jianjiao (a Daoist sacrificial ritual) praying for disaster relief and blessings. The presiding officiant explained that agriculture fundamentally depends on water management, and since Dujiangyan is the source of countless waterways, it requires annual maintenance following the Six-Character Principles (ancient hydraulic rules) to ensure lasting irrigation. As construction commenced, the community pooled resources to sponsor the ceremony, which began at you shi (5–7 PM) on one day and concluded at shen shi (3–5 PM) on another. Through merit rituals, they sought divine intervention to dispel plagues and misfortunes, ensuring smooth progress for the project and well-being for the people.

The second account describes an autumn ceremony honoring the Yellow Emperor (Xuanyuan Huangdi):

At the autumn equinox, as osmanthus blossoms began to bloom, celebrants gathered by the shimmering waters. Participants remarked that systems of attire and governance originated with the Yellow Emperor, whose legacy continues to benefit later generations. To repay his virtue (De), devotees funded the ritual, inviting Daoist priests to chant scriptures (Jing), present floral offerings, and submit memorials—upholding traditional sacrificial rites with reverence.

The Six-Character Principles refer to Dujiangyan’s ancient hydraulic maxims, such as "dig the riverbed deep, keep the weir low." Jianjiao denotes a Daoist altar ceremony for deities, while faxin refers to the ritual offerings and expenses. Both ceremonies reflect the Daoist tradition of "honoring origins and returning to the source," integrating water conservancy and Yellow Emperor veneration into religious practice.

The supreme sacred virtue (De) endures eternally like heaven and earth, as divine beings (Shen) respond to and bless all beings near and far. Today, as this virtuous assembly concludes, we reverently invite the sacred virtue's protection and welcome manifold auspicious signs. We further pray for all devotees: may their destiny stars (Mingxing) flow smoothly without calamity, their fortunes prosper with gathered blessings, their households remain pure and harmonious with elders and children safe, their clothing and food abundant, and all endeavors successful.

This is the Lantern Proclamation for the Shangyuan Festival, offered to the Sacred Emperor Xuanyuan (cultural ancestor of the Chinese nation) and the True Lord Hanguang of Supreme Virtue (a revered Daoist deity). Celebrating the new spring and cultivating blessings, we observe this auspicious moment when the six musical pitches harmonize and the three yang energies (Sanyang) commence prosperity. The water clocks pause as all under heaven celebrate the Lantern Festival; silver lanterns blaze gloriously while the world shares this magnificent spectacle. Seizing this perfect occasion with utmost sincerity...

Devotees from [location] in the Great Qing Dynasty have established this ritual space (Daochang), erecting heavenly lanterns to celebrate spring and seek auspiciousness. All virtuous participants today bow with reverence, mindful that mortal lives resemble floating duckweed—marketplace struggles pursue profit, merchants trade goods, all relying on celestial grace and divine protection. Thus we hold grand assemblies through the seasons, expressing sincerity during this spring festival. Whether displaying immortal-crane lanterns in bustling cities or silver-flower fire-trees in rural villages, though settings may be humble, we follow tradition by raising lantern poles—honoring deities above and seeking blessings below.

May radiant light merge like sun and moon, showering grace universally to protect all people. May all affairs flourish like spring blossoms, with countless auspicious signs arriving on the vernal wind, bringing neighborhood peace and safety for humans and livestock alike.

Another Lantern Festival proclamation records: At spring's beginning during the Shangyuan Festival, fire-tree silver-flower lanterns adorn myriad streets, while dragon-lanterns and crane-flames illuminate a thousand cities. As the world celebrates together, our small locality follows respectfully. Maintaining established customs, we join this grand event. All virtuous devotees from [Sichuan location] in the Great Qing Dynasty reverently bow to celebrate this festive occasion.

This text is a collection of Daoist Zhaijiao (purification ritual) proclamations, documenting the reasons and aspirations of devotees organizing blessing ceremonies.

The first piece describes people living in harmony with the Dao during peaceful times. As spring arrives and nature renews itself, communities prepare lantern ceremonies. Contributors pool resources for ritual oil and offerings, praying for celestial blessings—that divine light may illuminate the mortal realm, deities bestow protection, epidemics cease, and good fortune prevail.

The second proclamation details pilgrimage activities at Lingyan and Danjing Mountain. With yang energy flourishing in early spring, devotees journey to this sacred peak in Tianpeng region. The mountain's precipitous cliffs rival the Buddhist Vulture Peak, while its scenery mirrors the Penglai paradise. The locally venerated Dongyue Emperor (deity of Mount Tai) manifests remarkable efficacy, having long bestowed grace upon worshippers. Now bearing offerings, pilgrims seek renewed divine favor in the coming year.

The third document presents Nanmuyuan Town's birthday tribute to River King (likely a water deity or local god). The occasion coincides with auspicious astrological configurations—the lunar mansion resting in the Firebird constellation and Lü pitch corresponding to Forest Bell (ancient calendrical terms denoting propitious timing).

These proclamations uniformly express profound devotion through communal rituals petitioning for favorable weather and national prosperity. The texts employ extensive parallel prose and specialized Daoist terminology, reflecting the solemnity of liturgical practice.

The text describes a Daoist ritual ceremony held in Nanmu Garden, showcasing the region's natural scenery and religious grandeur.

Nanmu Garden is a place of emerald mountains veiled in mist, where the landscape is breathtakingly beautiful. The waters of the Min River reflect the crimson sun, shimmering with golden ripples. At the height of the Great Heat solar term, the occasion coincides with the "Tiankuang Festival" (an important Daoist holiday), where people set out lavish feasts to celebrate longevity, raising cups that gleam like rosy clouds in joyful toasts. Musicians play wind and string instruments, their songs harmonizing with the murmuring river, while devotees reverently present offerings—the entire ceremony is both magnificent and solemn.

The text mentions the local veneration of the "Great Sage" (referring to a Daoist deity), who is said to have manifested his divine power in a previous dynasty, attaining the Dao and achieving perfection in the form of a child. He was enshrined by the Prince of Jin upon the Purple Cloud Terrace. This deity is renowned for subduing flood dragons and calming storms, his deeds so illustrious that he receives worship from people across the land. Grateful for the deity's protection, devotees hold annual thanksgiving celebrations, inviting Daoist priests to chant scriptures and offer blessings, presenting flowers and fruits as offerings, and even hiring theatrical troupes to perform in joyous tribute.

The grand celebration takes place amid the radiance of spring, with Nanmu Garden's layered peaks cloaked in verdure and the river waters crystal clear. Inscriptions carved into the cliffs attest to the region's auspicious energy, where outstanding individuals flourish. The Purple Cloud Hall enshrines the awe-inspiring deity, adding to the splendor of this auspicious season. At night, lanterns blaze brilliantly, evoking the legendary Six Ao Immortal Mountains descending to the mortal realm.

(Note: The "Tiankuang Festival" is an important Daoist holiday, marking a day of heavenly blessings; "Six Ao" originates from Daoist mythology, referring to the divine turtles that carry the immortal mountains on their backs.)

This passage describes the preparation and execution of a Daoist ritual ceremony called the "Upper Primordial Grand Assembly for Extending Auspiciousness and Gathering Blessings," primarily aimed at beseeching the Celestial Officials to bestow blessings and dispel misfortunes.

The ceremony's preparation began in the Year of Bing Shen and culminated in its formal performance during the Year of Ji Hai. Throughout the preparatory phase, devotees made reverent preparations according to traditional liturgical procedures. Before formally recording participants' names, the religious title of the presiding Daoist priest (known as the ritual officiant's religious rank) had to be established.

On the day of the ceremony, all participating devotees collectively prostrated before the Three Treasures of Daoism (the Dao, the Scriptures, and the Master) and the Three Primordials (the Celestial, Earthly, and Water Officials), as well as before the assembly of exalted immortals dwelling in the celestial realms—those residing in phoenix towers and dragon pavilions, golden chambers and jade palaces. These divine beings included the powerful Celestial Officials, the constellations of heaven, and the host of blessing-bestowing immortals, whom the devotees entreated to witness the ceremony's sincerity with their wisdom eyes.

The ceremony was deliberately scheduled for the fifteenth day of the first lunar month (the Upper Primordial Festival), an auspicious date when the Celestial Officials confer blessings. The devotees acknowledged that though they were merely ordinary people engaged in mundane occupations like farming and trade, they still received the protection of heaven and earth. Through sincere prayer, they believed their heartfelt intentions could bridge the vast distance between the mortal realm and the celestial spheres.

Funds were raised through donations to invite Daoist priests (referred to as "feathered guests") to preside over the ceremony. The ritual altar was meticulously arranged: a three-tiered Jade Altar symbolized the Three Realms, while the Nine-Lotus Throne represented the highest immortal paradise. During the ritual proceedings, mystical scriptures (xuanzhang) were recited to summon the deities, beseeching the Three Primordials (Three Officials) and the Ten Thousand Sages to descend together, witness mortal sincerity, and manifest the transformative power of the Daoist teachings.

The entire ceremony spanned several days, from commencement to successful completion. Through scripture recitation and prayers, participants sought to dispel misfortunes, allowing the spring sunlight to shine upon all beings, ensuring perpetual celestial favor, and enabling people to share in the blessings of peace. The sacred texts (lingwen) chanted during the ceremony were believed to possess divine power to avert disasters and resolve adversities.

(Note: The "○" symbols in the text indicate missing or illegible characters in the original, preserved here in the translation.)

On the morning of the fifteenth day of the lunar month, I reverently led my companions in orderly formation, offering three solemn prostrations with devout hearts. We prepared a memorial to express our celebratory intentions to Heaven.

This memorial is dedicated to the "Great Emperor of Primordial Yang, the Luminous Spirit and Heavenly Official of the Upper Prime Nine Qi Who Bestows Blessings" (a revered Daoist deity governing fortune). We extol this divine being whose longevity matches Heaven itself, and whose authentic primordial Dao operates ceaselessly. Rooted in the Taiji (Supreme Ultimate, the cosmic origin), he employs the Dao of Qian and Kun (Heaven and Earth); his cloud-girt immortal palace has stood as the most exalted since ancient times. Unable to fully praise his supreme virtue, we can only express our humble sincerity.

We beseech all the household deities of destiny (spirits governing human fate) to notify the local mountain gods to purify the mountainous regions, protect farmlands and crops, dispel miasmas, and harmonize Heaven and Earth. May these divine beings assist in safeguarding the land, allowing blessings to endure perpetually.

Additionally, we prepared dragon boats for rituals at the outer altar. We pray that divine grace may shelter all beings, granting protection and peace to people of all ages. May scholars attain success like plucking celery by the Pan River or cassia blossoms from the Moon Palace; may households flourish with auspicious signs like the lingzhi mushrooms in Xie's courtyard or the orchids in Duke Zheng's palace. May the land be fertile and prosperity abundant, with ten thousand yi of gold and a thousand granaries of grain fulfilled as desired—free from disasters, year after year bathed in sacred grace, with all affairs proceeding smoothly.

After the fire disaster in May, we conducted the Xieying ritual (a Daoist fire-pacifying ceremony) to pray for peace and health. This coincided with summer's arrival when yin energy begins to grow. Pomegranate blossoms blazed crimson in the gardens, and the Dragon Boat Festival (time for tying rice dumplings) had passed. Following the Zhu Ming (summer) seasonal order, we performed the Lingbao Zhaijiao (a Daoist ritual) at the beginning of the Three Quails (likely a specific auspicious hour), worshiping the Celestial Worthy of Primordial Beginning.

I have heard that human virtue can move Heaven—as recorded in the ancient story of Duke Jing of Song; that moral power can extinguish fires—exemplified by Liu Kun's governance in Jiangling. Thus we follow ancient teachings to cultivate virtuous connections. On this day, devout followers of the Great Qing solemnly worship the Three Treasures (Dao, scriptures, and masters—the highest Daoist objects of veneration) along with all spirits of the Three Realms (Heaven, Earth, and Water). We entreat the Lord of the Sparkling Deluder (Mars, governing fire) and the True Ruler of Scripture Feasts (Daoist deities) to manifest their awesome power, using wisdom-eyes to perceive mortal sincerity.

Though we possess but five acres, it suffices for mulberry trees; though our thatched hut be humble, it shelters from wind and rain. As for those dwelling in market stalls with interconnected buildings, their greatest fear is fire. Having long relied on divine protection, we now come in awe after the fire's terror, bowing to make our supplications.

The passage depicts the ritual ceremony (Zhaijiao) held at Longtan Temple for a deceased monk, along with the accompanying prayers.

The opening section reflects on how people, usually preoccupied with worldly affairs and personal gain, suddenly faced the calamity of fire. Fortunately, the flames were extinguished before causing greater disaster. In response, the community pooled resources to conduct the ritual, beseeching the heavens to dispel misfortune and safeguard the neighborhood. Their prayers sought celestial harmony—that the ominous influence of Mars (Yinghuo) would no longer disturb the Heart constellation (one of the twenty-eight lunar mansions) and that gentle rains would nourish all living things.

The latter portion details the ceremony held in early winter for the departed monk of Longtan Temple. The season was marked by the first plum blossoms, lingering chrysanthemums, crimson maples along the riverbanks, and migrating white geese. Longtan Temple, a sacred Buddhist site (fanyu), stood amid ancient trees and murmuring spiritual springs—a place that should have resonated with the serenity of Yushan (the legendary birthplace of Buddhist chant). Yet sorrow permeated the air due to the monk’s passing.

The ceremony, conducted with solemnity according to Mahayana Buddhist rites (Dasheng jingyi), unfolded thus: An altar was erected in the indigo-hued main hall (gandian), adorned with offerings (cloud-like herbs and auspicious plants). The golden statue of the Western Buddha (Xizhu) was reverently invited, while a celestial procession (feather canopies and rainbow banners) descended from the southern heavens. The entire temple complex (sanbao gongting) radiated sacred light as ritual instruments resounded, drawing together divine beings and enlightened spirits. Together, they guided the departed toward rebirth in the Pure Land (leguo), aiding his return to original purity (refining his nature to reclaim the true self).

This scripture records a joint Zhaijiao (purification ritual) conducted by Daoist and Buddhist practitioners to guide departed souls. During the ceremony, the presiding Daoist priest respectfully presented memorials to both Yuanshi Tianzun (the Celestial Worthy of Primordial Beginning, highest deity in Daoism) and Sakyamuni Buddha (founder of Buddhism).

The officiant identified himself as "a minister continuing the Mysterious Teaching," humbly acknowledging his limited understanding of both the Buddhist palm-leaf scriptures and Daoist yellow-cased white scrolls (classical texts). With devout sincerity, he emphasized the fundamental unity of both traditions, noting they share the same origin in the "Primordial Oneness" and that spiritual cultivation in both begins with mind cultivation. Those who attain realization perceive the True Thusness (ultimate Buddhist truth), while those still progressing require ritual guidance to prevent souls from sinking into darkness.

The ritual was initiated by devotees from Longtan Temple in Chongzhou, Chengdu Prefecture, Sichuan Province of the Qing Empire, to liberate the soul of a tenth-generation Linji School (a Zen Buddhist branch) master. The venerable monk had attained parinirvana in the temple during a certain year and month, with his coffin awaiting burial. Disciples expressed profound gratitude for their teacher's Dharma-nourishment (spiritual sustenance like mother's milk) and transmission of the Lamp of Wisdom, recognizing filial piety as the foundation of all virtues and teacher-disciple lineage as essential in both traditions.

The ceremony highlighted the master's life: ordained since childhood, he maintained strict monastic discipline. Though not having perfected all merits, he had fully embodied the Sangha's noble qualities. Through this syncretic ritual blending Daoist and Buddhist elements, disciples prayed for their teacher's soul to ascend to higher realms.

This scripture records a grand Lingbao Nine Refinements Great Rite (a major Daoist ceremony for delivering deceased souls) performed to liberate the spirit of a deceased Buddhist monk. The preparation was exceptionally solemn, with an auspicious date carefully selected to establish the ritual arena within the monastery, where ceremonies continued day and night for multiple days.

During the rite, Daoist priests recited several important scriptures including the Supreme Middle Path Great Vehicle Wonderful Dharma Lotus Sutra, and submitted memorials to both the Golden Palace of the Vast Heaven (the highest celestial realm in Daoism) and the Buddhist Pure Land of the Sacred Mountain. Offerings included fragrant oil and pure lamps (incense and candle offerings) for the celestial deities, as well as twenty-four lotus lanterns. The ceremony encompassed expounding the essence of the Scripture on the Salvation of Humanity, performing the Nine Refinements ritual, and reciting the Great Brahma Divine Incantation (an important Daoist mantra).

The merits (blessings accrued from virtuous religious acts) of the rite were dedicated in several ways: upward to repay the Buddhas and celestial deities, outward to connect with sages and worthies, and collectively to open the compassionate ritual assembly. Through the profound methods of the Dao, the deceased soul was guided, revealing the wondrous teachings of the Three Vehicles (three levels of Buddhist practice) to assist the monk’s spirit in reaching the Pure Land (the idealized realm of purity in Buddhism).

The ceremony also prepared spirit money (paper offerings for the deceased) and official documents, establishing a karmic bond through these ritual objects so the departed soul could elevate its spiritual rank and ascend to perfection (attaining immortality) according to its aspirations. Subsequent segments included rites for commending the deceased and benefiting the souls in the underworld.

Finally, prayers were made for the Buddhas to observe the rite with their divine vision, allowing auspicious signs to gather like clouds and wind over the Deer Park (a sacred Buddhist site), and for their holy wisdom to perceive from afar, showering Dharma rain like blossoms upon the Dragon Pool. The hope was to guide the departed soul to rebirth in the highest grade of the Lotus Land (the Pure Land), while blessing the monastic community to abide peacefully in the pure Brahma halls (monasteries), ensuring the prosperity of the temple and the enduring continuity of its sacred flame. The text concludes with the sincere reverence of the rite’s organizers toward the compassionate radiance of both Buddhist and Daoist traditions.