《太上無極大道三十六部尊經 (啟請科儀)》

This passage describes the opening invocation ritual, or qiqing keyi, for the Daoist Sanshiliu Bu Zunjing, the Thirty-Six Divisions of Revered Scriptures, together with its hymns of praise.

At the beginning, the ritual master strikes the ritual drum twenty-four times, clicks the teeth, and draws in breath. The master visualizes becoming a piece of dead wood, burned by the fire of the southern Li Palace. Within the smoke, a ball of light the size of an egg gathers, and the image of Zhang Tianshi—Zhang Daoling, the founder of Daoism—suddenly appears, completing the transformation.

The following hymn declares:

“When Taiji first divided, the teachings of the Sanqing—Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun—already existed. Who can comprehend this mystery? It can be transmitted only through the sacred words of the sages.”

A hymn then praises Xuanyuan Chanjiao Tianzun, identified here as Daode Tianzun:

“The pure and natural Dao is rooted in wuwei, effortless action. The realm of Taixu, the great emptiness, has no form. This mystery is elusive and unfathomable, deep and difficult to understand. Without opening the xuanguan, the crucial gateway of cultivation, how can one glimpse Heaven's workings? A ritual robe patterned with the bagua contains the vast universe; a single grain of millet holds the supreme teaching.”

The Kaiming Zhenfu, a talisman for opening illumination, is burned, and Kaiming Sanjing Tianzun, who governs the three lights of sun, moon, and stars, is praised:

“The qi of the Dao gathers, yin and yang become distinct, and Heaven opens as sun and moon shine. The Sanqing spread the great Dao, enabling all things to grow.”

Next comes praise of Liuyan Shengjiao Tianzun, who disseminates Daoist teachings:

“The Taiji diagram contains the complete Dao, and the Shangqing immortal realm holds the mysteries of the primordial state. It frees beings from the santu and wuku, the sufferings of hell, and allows immortals of the ten directions to understand the truth. It drives away the liuzei, the six thieves of eye, ear, nose, tongue, body, and mind, and guides those with an affinity for the teaching. Jinque Tianzun is supreme, and the scriptures endure for countless ages.”

Finally, the Kaitan Fu, the talisman for opening the ritual altar—is burned, and the Sanqing are praised:

“The qi of the Five Emperors of the five directions all comes from Taiji; the perfected beings of the Sanqing and their three realms all arise through Yuanshi Tianzun. The Dao's teachings are supreme, and their merit is too vast to name. The sacred perfected beings of Jinque and Yujing possess unfathomable spiritual powers. Their essential qi is pure and firm: water cannot drown them, and fire cannot burn them. All quarters and all ten directions receive the spiritual vitality of Heaven and Earth.”

The passage conveys the solemn, sacred character of Daoist ritual. Through talismans, hymns, and other ceremonial actions, it expresses reverence for the Sanqing Tianzun and insight into the mysteries of the great Dao.

This scripture serves as the liturgical text for Daoist purification rituals (Zhaijiao), describing how incantations and deity invocations are used to dispel impure Qi and welcome celestial beings. Here's a simplified interpretation:

All phenomena in the world contain the dual energies of Yin and Yang. When wicked thoughts arise, the righteous path becomes obscured; only when distracting thoughts are eliminated can the Great Dao (Da Dao) manifest. If practitioners cannot transcend the Five Aggregates (form, sensation, perception, mental formations, and consciousness), they remain trapped by demonic obstructions; without purifying the Six Roots (eyes, ears, nose, tongue, body, and mind), they remain bound to karmic cycles. Without the empowerment of Celestial Worthy of Primordial Beginning's (Yuanshi Tianzun) sacred talismans (Fulu), it would be difficult to command demon kings to retreat respectfully.

(Here begins the ritual of demon-subduing talismans)

We devoutly invoke the Great Sage Who Subdues Demons and Protects the Dao (repeated twice). Consider how countless sacred beings dwell in magnificent celestial palaces, yet we prepare to welcome them in our humble space. Without first purifying the ritual arena, we could hardly expect immortals to descend. Therefore we specifically invite:

• Flame Demon King General Zhu
• Ghost-Purging Marshal Zhou of the Wind Wheel
• Dragon Kings of the Four Great Rivers (Yangtze, Yellow, Huai, and Ji)
• Thunder Ministry officials (from its five-tiered bureaucracy)
• Various Spiritual Officers (Lingguan), Earth Gods (Tudi), and Heavenly Clerks (Gongcao)
• Four Seasonal Emissaries (deities governing year, month, day, and hour)
• Local domain guardians and other divine beings

To assist in removing all impurities and witness the merits of this purification rite.

(Followed by recitation of the "Purifying Heaven and Earth Incantation")

The incantation's essence: May impure Qi between heaven and earth disperse, allowing the Eight Directions' sacred powers to manifest. Through the talismanic decrees of the Celestial Worthy of Numinous Treasure (Lingbao Tianzun), we inform the Nine Heavens; employing the Jade Character Divine Incantation of the Celestial Worthy of Primordial Beginning, we sever demonic influences. Chanting this spell can expel ghosts and prolong life, making the Five Sacred Mountains and Eight Seas deities take notice. Demons retreat as the ritual space becomes protected, inauspicious impurities vanish, and the Qi of the True Dao endures. (The spell must be written in water before sprinkling throughout the altar)

We sprinkle the ritual arena with the Sacred Five-Dragon Water from the Jade Pool (Huachi), transforming all impurities into fine dust. We invoke the Great Sage of Constant Purity and Purification (repeated twice).

(The ritual continues)

Linglang ritual instruments vibrate with pure tones, bringing solemn stillness to the Ten Directions. Rivers, seas, and mountains display auspicious signs as mighty spirits gather the immortal assembly. May heaven and earth become free of foul Qi, attaining the mysterious state of supreme purity. (At this point perform Yu Steps and threefold prostrations)

Finally summon:

• The Three Qi (Xuan, Yuan, Shi) from the Supreme Three Heavens (hand seals at Si, Wu, Wei positions)
• The Three Pure Ones (Sanqing) (Li position hand seal)
• Five Directions (Kan position hand seal)
• Merit Clerks (Chen and Xu positions)
• Left and Right Incense Officer Emissaries (left You, right Chen positions)
• Left and Right Dragon Lords (Zhen position)
• Tiger Lord (Dui position)
• Golden Boy Attendants and other deities to descend

(Note: "Hand seals" refer to specific mudra formations at designated trigram positions)

This passage constitutes the opening liturgy (Keyi) of a Daoist ritual, comprising deity invocations, incense blessings, candle blessings, the Golden Light Incantation, and the Mind-Opening Mantra. Here's a section-by-section explanation:

Deity Invocation:

The ritual master employs specific mudras (hand seals) to summon the Jade Maidens of Flower Scattering and thirty-six guardian generals, requesting their presence to sanctify the ritual space. Then follows reverent petitions to various celestial deities including:

• The Three Pure Ones' Manifestation Celestial Lords (supreme Daoist deities)
• The Golden Tower Jade Emperor Celestial Lord (the Jade Emperor)
• The Ten Directions Limitless Celestial Lords (deities of the ten cosmic directions)
• The Three Pure Ones' Guardian Deities
• The Four Ministries' Divine Assemblies (deities of Heaven, Earth, Water, and Yang realms)
• The Scripture-Protecting Immortals (enlightened beings who safeguard sacred texts)

Incense Blessing:

Depicts the ceremonial burning of incense: the "heart-incense" (sincere devotion manifested as fragrance) permeates the ten directions, its pure smoke spiraling upward to the celestial courts. The incense smoke forms auspicious clouds, attracting the descent of saints, filling the altar with golden light.

Candle Blessing:

Describes the candlelight illuminating heaven and earth like sun and moon, benefiting all beings, shining upon the netherworld (Yin realms), and possessing power to dispel calamities while increasing blessings.

Golden Light Incantation (essential protective mantra):

Expounds the primordial Qi that underlies all creation, attainable through cultivation practice. This incantation summons golden light for protection, enabling the reciter to:

• Gain protection from deities of the Three Realms
• Receive guidance from the Five Directional Thearchs (Wu Di)
• Command reverence from ten thousand spirits
• Harness thunder magic (Leifa)
• Subdue ghosts and demons
• Generate thunder deity energy within the body
• Elevate the Five Qi (energies of the five organs)

The concluding phrase "urgently as the law commands" is a standard Daoist incantation finale meaning "execute immediately."

Mind-Opening Mantra:

Portrays the majestic form of the Nine Heavens Great Emperor (high-ranking deity), promising wisdom to sincere reciters. Key elements include:

• Harmonization of the Yellow Elder's Cinnabar Origin (Dantian energy) with consciousness
• Protection from the Five Spirit Officials (organ deities)
• Guardianship from the Eight Saints (directional protectors)
• Continuous recitation attracts myriad deities
• Opens the mind's wisdom, dispelling ignorance
• Reciting ten thousand times grants literary brilliance

Collectively, this scripture demonstrates how Daoist rituals employ incantations and visualization (cunxiang) to commune with deities and obtain protection. Each mantra serves specific functions—whether invoking deities, providing protection, or awakening wisdom—embodying the Daoist cultivation principle of "cosmic resonance" between heaven and humanity.

This passage from the Taishang Wuji Dadao Sanshiliu Bu Zunjing (Qiqing Keyi) collects incantations commonly used in Daoist zhaijiao rituals. They include purification of the body, mouth, and heart, as well as invocations of deities and protectors.

[Body-Purification Incantation]

Let nothing unclean cling to my body, so that I may become free of impurity and self-attachment. Sunlight purifies my heart; moonlight refines my form. Immortals support me, yunü accompany me, and the twenty-eight lunar mansions unite with my body and spirit. All evil and impurity flow away with the water. Lingbao Tianzun, one of the Sanqing deities, protects my body and brings peace to my internal organs. Qinglong and Baihu, two of the four directional guardian beasts, stand guard; Zhuque and Xuanwu, the other two, protect my true spirit.

[Mouth-Purification Incantation]

Huangjun, an honorific for a deity, exhales clouds and helps cleanse my mouth and tongue. As I recite the sacred words, Danzhu, the deity of the mouth, removes its impure breath. The tongue deity corrects speech and nourishes the spirit; the tooth deity drives away evil and guards the true; the throat deity protects the breath like a fierce tiger. The heart deity, Danyuan Jun, helps me understand the true Dao. By concentrating the spirit in cultivation, I keep primordial Dao qi, the energy of life, enduring within me.

[Heart-Purification Incantation]

The taixing of Taishang, here referring to Taishang Laojun's seven Beidou stars, move without cease and drive away harmful spirits. May my mind remain clear, my three hun stable, and my seven po at peace, granting wisdom and protection.

[Incantation for Establishing Positions]

Yuanshi Tianzun, foremost of the Sanqing, secures the altar and notifies the deities of every direction: immortal officials of mountains and water palaces, local earth deities, and the sheji deities on either side must cause no disturbance. Let everything within and without be purified and return to its proper place. Taishang Laojun orders the capture of evil spirits, while divine guardian kings defend the scriptures. All ultimately take refuge in the great Dao, the fundamental truth of the universe.

[Incantation for Pacifying the Earth Deities]

Gongcao, Heaven's messengers, and Tudi Shen, local guardians, are especially responsive. They communicate upward to Heaven and downward to Earth. Please deliver my memorial swiftly. When your merit is complete, your names will be listed in Shangqing, the highest immortal realm.

[Opening the Incense Burner]

Cultivating the Dao centers on cultivating the heart; incense carries its intentions. As incense burns in the jade burner, sincerity calls the Tianzun to descend. Immortal banners and ceremonial attendants arrive at the altar, carrying my prayers directly to the Nine Heavens. Although the Dao itself is still and unmoving, sincere devotion can reach it. Now I burn the true incense of Daode and make this reverent invocation: I bow and entrust myself to the Qingwei Heavenly Palace in the sacred realm of Yuqing, the abode of Yuanshi Tianzun, before the majestic ritual throne on Yuluo Xiaotai, an immortal celestial structure... (The following text is incomplete.)

Note: These incantations are often used at the start of Daoist ceremonies. Purifying body and mind and inviting divine protectors establishes a sacred space. The common closing formula “ji ji ru lü ling” means “execute this command immediately in accordance with the law.”

This scripture is a Daoist classic containing hymns of praise and devotional verses dedicated to several supreme celestial venerables. It describes the sacred realms and vast merits of four principal deities:

The Celestial Venerable of Primordial Beginning (Yuanshi Tianzun, the highest deity in Daoism embodying cosmic origin) possesses supreme divine powers that transcend the boundaries between form and emptiness, saving all beings regardless of wisdom or station. He resides in the mystical Purple Tenuity Jade Terrace and the Jade Capital of Mysterious Metropolis (Xuandu Yujing), inheriting the orthodox transmission of the Dao from the cosmic source.

The Celestial Venerable of Numinous Treasure (Lingbao Tianzun, one of the Three Pure Ones symbolizing the Dao's teachings) dwells in the Upper Clarity Realm's Yu Yu Heavenly Palace (Shangqing Yu Yu Tiangong), holding the essence of mysterious truths. He frequently expounds profound Daoist teachings in the Fragrant Grove Garden, possessing inconceivable wisdom and supernatural powers.

The Celestial Venerable of Descending Birth (Jiangsheng Tianzun, also known as Daode Tianzun or Lord Lao) resides in the Great Scarlet Heavenly Palace (Dachi Tiangong), having undergone countless kalpas before descending to the human realm. He proclaimed the Five Thousand Secret Teachings and over eighty salvation methods, using his sublime virtue to guide beings from all six paths of rebirth.

The Jade Emperor (Yuhuang Dadi, supreme ruler of the Daoist celestial realm) abides in the Great Jade Clarity Palace (Taiwei Yuqing Gong) within the Purple-Gold Tower of Miluo Heaven. He governs the ten directions of the universe, wielding the eternal and unchanging Great Dao, endowed with boundless divine powers.

The final figure is the Great Emperor of Sevenfold Responsive Numen (Qiqu Lingying Dadi), who oversees civil examinations and worldly education. Manifesting in ninety-seven transformation bodies, he saves sentient beings through various miraculous means. This deity combines Confucian filial piety, Buddhist compassion, and Daoist supernatural abilities, administering affairs across the three realms of heaven, earth, and water.

The text repeatedly emphasizes these celestial venerables all embody the qualities of "great compassion and great vows, supreme holiness and boundless mercy," with the fundamental vow to "save innumerable beings." The phrase "sincere heart refuge homage" (zhixin guiming li) represents the devotional language Daoists use to express pious surrender.

This passage contains hymns of praise and refuge addressed to four important deities in a Daoist qiqing ritual. Each section begins with “zhi xin gui ming li,” expressing wholehearted devotion and refuge.

The first praises Guan Sheng Dijun, or Guan Yu. His divine power is supreme; he excels in both civil and military arts and embodies loyalty and righteousness. He oversees the affairs of Confucianism, Buddhism, and Daoism and governs Heaven, Earth, and the human world. Above, he rules the stars of the thirty-six heavens; below, the seventy-two realms of the underworld. He holds the registers of life and death that record human good and evil, and can extend or end lives. He evaluates the merits and faults of Buddhas and deities and supervises the duties of immortals. Ultimately he attains the supreme fruit of the Dao and delivers all beings. He is honored as Fumo Dadi and Guan Sheng Dijun, with unsurpassed compassion and the power of his vows.

The second praises Lü Dongbin, or Fuyou Dijun. Originally a gifted scholar of the Tang dynasty, he later became a high immortal on Penglai Island. Born in the eighth month, he attained the Dao at a gathering of immortals. He manifested himself while drunk in Yueyang and revealed his presence through fuji, spirit writing. He relieves suffering, writes books to help the world, and refines elixirs to save people. His achievements are remembered through the ages. On the Yuhuang's orders, he establishes altars and teaches the Dao, blessing the people. Wearing a Qiankun Daoist robe and holding a gold-and-jade ruyi scepter, he possesses vast spiritual powers. He is honored as Zhengyi Yuxu Neixiang and Fuyou Dijun.

The third praises Jigong, or Jixian Chanshi. He was a reincarnated arhat and passed away seated in meditation at Jingci Temple. Finding stillness within movement, he attained bodhi wisdom. The shrine of the Tathagata was instantly realized; everywhere he expressed the Buddha's heart, and every moment held the insight of Chan. He left traces at West Lake and manifested himself in Guizhou in the south. With compassion, he dispelled calamities and repeatedly delivered beings. Skilled at harmonizing yuanqi, primal qi, he urged people toward goodness. Quietly awakening those with an affinity for him, he nourished all things like timely rain. He opened wide the boat of deliverance to help ordinary people, ultimately attaining Buddhahood and an immortal station.

The fourth section begins to praise another deity who helped King Wu of Zhou overthrow King Zhou of Shang, possibly Jiang Ziya. He assisted Zhou in destroying the tyrant's rule and upholding justice. He visited Biyou Palace three times and first paid court at Huangjin Que. He assisted the Sanqing... (The following text is incomplete.)

These hymns emphasize the deities' compassion, relief of suffering, punishment of evil, and encouragement of goodness. They reflect Daoism's esteem for loyalty, righteousness, compassion, and service to the world.

This passage is a Daoist ritual hymn honoring immortal masters. It has four main sections, each praising a master's merit and ending with “zhi xin gui ming li,” a declaration of wholehearted refuge and devotion.

The first praises Guangcheng Xianshi, a renowned immortal from the time of the Yellow Emperor. He established a wondrous path of cultivation for all ages and remained pure, untouched by worldly affairs. His teachings are unfathomably deep, and he often transmits truth through baijian, Daoist scriptural tablets. At the Xiayuan Festival, an important Daoist observance, he receives orders to deliver the world. In the final age, he sends down scriptures through feiluan, a means of immortal communication, revealing primordial mysteries to later generations and awakening ignorant beings. He reaches the highest state, beyond birth and destruction and beyond distinctions between self and others.

The second praises Chijing Xianshi, possibly referring to Chisongzi. By cultivating his heart and nature, he returns to original truth. He receives the upright qi and essence of Heaven and Earth. Even before the universe divided, he had understood its mysteries. His supreme teachings existed before all things took form. He comprehends the profound principles of harmonizing yin and yang and bringing water and fire into mutual support.

The third praises Yunzhong Xianshi. He unites the wuxing and yin-yang and embodies the spiritual vitality of Heaven and Earth. Whether things have form or are formless, he understands the truth of Taixu, the great emptiness. He teaches throughout the three thousand worlds, a Buddhist expression for countless worlds. After attaining the Dao over countless ages, he follows the orders of Yuqing, here referring to Yuanshi Tianzun, to deliver beings and help them through calamities.

The fourth praises Xuanzhong Dafa Xianshi. By harmonizing the water and fire within the body, terms used in Daoist neidan, he cultivates the dantian. Through the jiuzhuan jindan, the highest stage of internal alchemy, he realizes the great Dao. Everything he draws upon expresses the truth of the Dao; complete understanding brings spiritual communion. He explains the essentials of cultivation and understands the mysteries of the immortal path.

Each master is praised for “great compassion and great vows, great holiness and great kindness,” the highest commendation of perfected immortals. Each section ends with “zhi xin gui ming li,” expressing devoted refuge in these masters and their teachings.

This passage presents the qiqing, or invocation, commonly found in Daoist zhaijiao rituals. It respectfully invites four important deities to descend to the altar.

First is Yin Xi Xianshi, the immortal master who transmitted Laozi's Daodejing. Holding a Juxian flag for gathering immortals, he acts on orders from Jinque, the heavenly court, to save beings from cosmic calamity. His wisdom is boundless, his vows deeply compassionate, and he spreads the teachings of the Daodejing. While teaching at the doutan, the altar of the Beidou star lords, he served as a Situ immortal official in Guidian, an immortal palace on the moon. Through deep meditative concentration, he spread the teachings in Qian, or Guizhou, and manifested miraculous responses in foreign or frontier lands. He oversees practices during all six periods of the day and is a master of scriptural study. Through advanced teachings such as the Dadong Zhenjing, he helps practitioners attain the fruit of the Dao.

Next is Leisheng Puhua Tianzun, supreme deity of the Thunder Department. This primordial deity governs the three realms of Heaven, Earth, and Water and examines human good and evil. He commands wind and fire and subdues wayward teachings and evil spirits. He heals illness, expels evil, and responds to sincere prayers. Following the commands of the Sanqing—Yuqing, Shangqing, and Taiqing—he clears away harmful forces so that beings may live in peace. His thunderous, wrathful appearance conceals great compassion and kindness, and his blessings reach throughout Heaven and Earth.

Third is Xin Da Tianjun, an important divine general of the Thunder Department. This senior general of Yushu has a fearsome appearance: silver teeth, a phoenix-like beak, a green face, and a blue body. He travels through Heaven and Earth, unfurls wings of wind and fire to sweep away demons, and wields a bronze hammer to drive off ghosts. At Xianying Palace, he supervises moral instruction and rescues a world sinking into decline. His merit is beyond description.

Finally comes Tanshui Shenxian, a benevolent local deity. This hidden immortal cultivated himself among lakes and seas and lived on Yinshan, a notable Daoist mountain. He became known for manifestations at Tanshui. During his life, he gave generously: donating coffins so bodies would not lie exposed, building bridges for the public, and helping orphans, widows, and people in urgent need. Through upright conduct and cultivation, he attained the Dao. After death, he joined the ranks of immortals and attained his spiritual station in Nangong, an immortal residence.

Each hymn repeats “zhi xin gui ming li,” meaning a wholehearted bow of refuge and devotion. The passage expresses the Daoist ideal of ji shi du ren, helping the world and delivering people. Praising the deities' merit encourages practitioners to turn their hearts toward the Dao.

This passage from the qiqing ritual section of the Taishang Wuji Dadao Sanshiliu Bu Zunjing mainly praises three Sijing Zhenren, perfected immortals who oversee Daoist scriptures. In modern language, it says the following.

The first is the Sijing Zhenren of the sacred Yuqing realm. Upright, filial, and affectionate toward others, he follows a family tradition of loyalty and kindness and values poetry, learning, and ritual propriety. He delights in spreading good words and often opens an altar to teach scriptures and guide beings. Through long cultivation of the jindan path and many trials, he attains the Dao and becomes an immortal. He realizes the true path at the Xiayuan Festival, a Daoist observance, in an opportunity that occurs only once in three thousand years. After four or five years of strenuous practice, he reaches great attainment and receives repeated commendations from the heavenly court. His commentary on the Qingwei Jing brings him the supreme fruit of the Dao and a place among the high immortals.

The second is the Sijing Zhenren of the true Shangqing realm. Born into a distinguished family, he has deep virtue and preserves its inherited kindness and simplicity. Whether poor or wealthy, he values poetry, learning, ritual, and righteousness. He enjoys a peaceful life and joins the immortals after death. Through educating his descendants well, he attains the way of enduring life. A special heavenly decree appoints him Sijing Zhenren.

The third is the Sijing Zhenren of the immortal Taiqing realm. He lived in the Jiangsu-Zhejiang region and guards Guizhou after death. Gentle in temperament and modest in speech and conduct, he establishes a method for delivering beings and achieves enduring merit. He first attains the Dao in Longquan and later saves people at Meishui. He patiently instructs disciples and resolves calamities through compassion. His lofty virtue earns the people's deep respect.

The final section says that this perfected one continues his transforming work in the human world despite having become an immortal. Born in Jiangxi, he later moved to Guizhou. He raised worthy descendants to preserve culture and transformed society like timely rain. With a golden needle, a metaphor for Daoist teaching, he awakens those who have lost their way; like a clear mirror, he reveals beings' original nature. First he served as an official and manifested spiritual powers in the human world; later he joined the immortals and harmonized yuanqi. Although immortal, he still has earthly ties and continues more advanced cultivation.

Note: Sanqing refers to the three supreme Daoist Tianzun associated with Yuqing, Shangqing, and Taiqing. Jindan is the medicine of enduring life formed by cultivating jing, qi, and shen. Xiayuan is the festival on the fifteenth day of the tenth lunar month. Jie denotes a very long span of time in Daoism.

This scripture passage praises four accomplished Daoist adepts in an invocation liturgy (Keyi):

The first is Adept Huanglin, who attained the Dao-fruit through cultivation. He manifests spiritual efficacy to aid the world while harmonizing primordial Qi (vital energy). Accumulating merit in the human realm, he helps people rectify faults and regain celestial favor, extending blessings from the yang world to the yin realm. His great virtue can liberate nine generations of ancestors and resolve kalpic calamities.

The second is Adept Miaolin, who attained realization through practice in the Southern Palace (a Daoist celestial realm). Originally a renowned scholar from Guizhou region, he mastered ritual music and classical texts, renowned for his filial piety and harmonious nature. Though displaced during Miao rebellions and separated from family in Yunyang, he ultimately received divine assistance. With literary talent and martial strategy, he supported orthodox teachings to universally deliver sentient beings.

The third is Lord of Universal Salvation, an immortal official in the court of Emperor Wenchang (deity overseeing literary fortunes). Through poetry and wine he refined his nature, attaining enlightenment while nurturing disciples like "cultivating peaches and plums." For twenty years he illuminated teachings that benefited all. Though dwelling in cities, his heart inclined toward nature—content in pure poverty, constantly gaining insights from texts while relieving suffering with compassionate action.

The fourth is Lord of Worldly Salvation, who assisted in universal deliverance. Through symbolic methods like "embroidering mandarin ducks with golden needles" and "summoning phoenixes with jade flutes," he guided destined individuals. Inheriting a family tradition of poetry and scholarship, he strictly observed ancestral precepts, establishing his life upon loyalty, sincerity, filial piety, and friendship.

All four are celebrated for embodying great compassion, great vows, great sanctity, and great mercy. The scripture concludes each section with "devoutly offering life in reverence" (致心皈命礼), expressing profound veneration.

This scripture is a hymn recited during Daoist rituals to invoke deities (respectfully inviting divine presence), primarily venerating four major guardian celestials. Let me explain it section by section:

The first part describes the Shangqing Wuwei Qingjing Zhenren (a high-ranking Daoist immortal) who was inherently connected to the supreme Dao from primordial times, assisting the Jade Emperor in subduing demons. This perfected being resides above the Thirty-Six Heavens (the highest celestial realm in Daoism), having cultivated the Dao through countless kalpas to attain perfection, possessing boundless Daoist powers and unimaginable divine might. By the Jade Emperor's decree, he patrols the celestial realms, specifically safeguarding the authentic transmission of Daoist scriptures.

The second section praises Mahābrahmā Devarāja (a Buddhist guardian deity integrated into Daoism), who subdues demons to protect the Dao and spreads true scriptures, capable of dispelling evil spirits and malevolent forces. This celestial king manifests miraculous responses in the West, vowing to universally deliver all beings; in the East, he clears demonic influences to uphold the orthodox Dao. Whoever sincerely turns to the Dao receives his compassionate protection and answered prayers.

The third part describes the Great Emperor of the South Pole (deity governing human lifespan), who controls mortal longevity, capable of shifting stars to transform misfortune into blessing. Through cultivating Fire Virtue (a Neidan alchemical term), he achieved the Ninefold Revolving Golden Elixir (highest stage of internal alchemy) and presides over the immortal assembly at the Jade Pool. By the Jade Emperor's mandate, he delivers beings from calamities and expounds the true principles of the Dao.

The final section venerates a Confucian sage (specifically Zilu, disciple of Confucius) revered in Daoism as a guardian. It portrays his heroic and magnanimous spirit—though enduring hardships while spreading teachings among the warring states, he ultimately attained longevity equal to heaven and earth. During the final kalpa's arrival, all Three Teachings (Confucianism, Buddhism, Daoism) honor him as they jointly protect the scriptures of the Qingwei lineage (an important Daoist school).

These hymns repeatedly chant "zhixin guiming li" during rituals, expressing utmost devotion in surrendering and paying homage. The concluding epithets like "great compassion, great vow" in each section extol these deities' vast salvific vows to aid the world and deliver beings.

This scripture is an incantation from Daoist ritual liturgy (Keyi) for summoning four guardian generals, which can be understood in modern terms as follows:

First, it praises the Dao-Protecting Heavenly Venerable (the deified Confucius in Daoism), extolling his boundless compassion and grace toward all beings.

The text then sequentially invokes four divine generals:

1. Marshal Xia (Eastern Palace Guardian):

• Wields steel whips to subdue demons, clad in golden armor radiating majesty
• Alternates between patrolling the mortal world for the Thunder Ministry and descending to the underworld on divine missions
• Frequently liberates suffering souls from hell, releasing imprisoned spirits
• Renowned for subduing demons and defending the Dao, capable of reviving the dead
• Authorized to execute those defying orthodoxy without prior consultation
• Commands the southern region to eradicate evil spirits

2. General Gao (Birth-Protecting Deity):

• Handsome-faced with silver helmet, youthful valor in vanquishing evil
• Sweeps away demons with an iron rod in his left hand while delivering newborns to virtuous households with his right
• Shows no mercy to heterodox forces
• Instantly heals through flying talismans (Fulu), possessing exceptional medical skills
• Commissioned by the Primordial Heavenly Venerable (Yuanshi Tianzun) to guard Daoist scriptures

3. General Zhou (Northern Demon-Catcher):

• Blue-faced with crimson hair and protruding fangs, wielding twin golden whips
• Thunderous roar terrifies demon kings across the Three Realms
• Manifested through the decree of the Dark Emperor of Heaven (Xuantian Shangdi) to protect the Dao

4. Marshal Zhou (Southwestern Demon-Subduer):

• Jet-black face with coiled beard and piercing eyes, peerless in loyalty
• Often accompanies sacred processions to the Heavenly Court, appearing astride phoenixes
• Ceaselessly relieves suffering day and night
• Guards the southwest frontier against evil influences

Each section concludes with sincere supplication for the generals' descent, beseeching their divine protection.

(Note: These divine generals embody a synthesis of Daoist guardian deities and folk beliefs, serving multiple functions including exorcism, healing, childbirth protection, and directional guardianship. The invocation liturgy (Qiqing Keyi) constitutes an essential ritual segment for welcoming celestial beings in Daoist ceremonies.)

This passage comes from a Daoist ritual liturgy (Keyi) for invoking divine presence, specifically calling upon the Three Marshal Deities (high-ranking guardian generals) for protection. In modern terms:

First, we reverently invoke Marshal Tang of the Upper Prime, the chief commander of the Purple Tenuity Enclosure. Wielding the Three Heavens Divine Sword, a single sweep of his blade terrifies all ghosts, causing malevolent forces to flee. As the supreme general among the Thirty-Six Heavenly Gang Stars, he descends frequently to bestow blessings upon the mortal realm, traversing heaven and earth in an instant to impartially examine merits and faults. Commanding legions of celestial soldiers to guard the orthodox Dao, he also masters profound scriptural wisdom while maintaining strict vigilance in the western regions. We sincerely invite his descent now to grant us the thunderous might of his protection.

Next, we invoke Marshal Ge of the Middle Prime, the second-rank great general of the Clear Void realm. With dragon-like eyebrows, deer-like lips, and leopard-like eyes, he wears black robes and wields an iron staff that strikes fear into ghosts and spirits. From his White Capital Palace, he commands three thousand underworld troops specialized in capturing demonic entities, heterodox practitioners (those outside orthodox cultivation), and delivering them to the netherworld courts. His ability to cure illnesses and exorcise evils is as swift as wind scattering clouds, and he descends through spirit-writing (Flying Phoenix divination) to aid the people. Honored by the Jade Emperor and the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun) for his meritorious guardianship in the northeast, he holds authority to interrogate specters and protect lives during calamities.

Finally, we invoke Marshal Zhou of the Water Palace, the renowned general of the Northern Chief's Mystic Model and Spring Meander (aquatic domain). With his massive mouth, crimson hair, silver teeth, and imposing iron helmet and armor, he patrols the lower realms wielding spear and halberd, leading shrimp soldiers and crab generals to guard waterways. Across the Yangtze, Huai, and Ji rivers (four major water systems), he captures water ghosts and calms storms with extraordinary feats, particularly demonstrating heroic might while protecting the Dharma in the northwest.

In conclusion, we collectively invite all sacred beings from the Three Pure Ones (supreme deities) and Four Palaces (celestial, terrestrial, aquatic, and solar realms), including the Five Directional Emperors, seasonal deities, twenty-four solar term spirits, Five Phase sovereigns, Eight Trigram lords, as well as local deities like City Gods (Chenghuang) and Earth Gods (Tudi), together with the Three Teachings' blessing deities enshrined in households, to descend and offer their united protection.

This passage describes the ceremonial procedures and sacred atmosphere of a Daoist ritual altar:

The ceremony begins with the reverent establishment of an altar to welcome the descent of immortal masters (the ritual for receiving celestial beings), sincerely praying for the compassionate attention of ancestral teachers. The phoenix carriages (vehicles of the immortals) descend early upon the clouds as all present join in hymns of praise.

When the Supreme Venerable Lord (Taishang Laojun) expounds the scriptures, celestial music rings as clear as jade striking jade. Such is the height of Dao-De (the Way and its Virtue) that dragons and tigers become tame; such is the depth of virtue that spirits and ghosts show reverence. All demonic forces bow respectfully as the Three Realms (heaven, earth, and humanity) submit with sincere devotion. Now disciples devoutly chant scriptures, their merit rivaling that of the Shangqing (Highest Clarity) celestial realm. (All chant three times) "Great Sage who opens the scrolls to reveal profound mysteries, Heavenly Worthy!"

Incense smoke permeates the entire Dharma-realm as myriad sacred beings descend together. The assembly kneels reverently beneath golden steps, expressing utmost sincerity through prostration. This is numinous sandalwood incense - fragrant and auspicious, its blessed vapors instantly pervading the ten directions, swiftly reaching through the Three Realms, coalescing into auspicious cloud-script to welcome the pure truth. (Bow with hands folded)

Before the host of sacred beings, we offer the incense of our hearts. Candlelight shines brilliantly, illuminating even the netherworld, brightening the Three Realms within and without as all sages descend to the ritual platform. This radiance resembles sun and moon, glorifying heaven and earth. It sparkles brilliantly among the jeweled palaces and mystical gardens, flickering faintly within the cinnabar platforms and purple mansions (abodes of immortals). The golden towers (celestial court) blaze with light as the Jade Capital (abode of the Celestial Worthy of Primordial Beginning) observes all merits. (Bow with hands folded)

Before the host of true immortals, we reverently present precious candles. The heart-blossoms (symbolizing cultivation states) unfold layer upon layer, surpassing all ordinary flowers, fragrant as brocade with auspicious splendor. Who can recognize this rootless tree (referring to the primordial Dao-body)? Only the Primordial Heavenly King (supreme Daoist deity) naturally attains it. Brilliant and fragrant, these flowers display wondrous blooms through the seasons, lotuses blossoming amidst spring's fullness. Know that these are nature-blossoms cultivated in the fire of truth and nurtured within the alchemical cauldron. Now with karmic conditions ripened, the flowers of intention bloom, thus we dare offer them before the golden towers.

A single bright lamp divides into nine branches (symbolizing the Nine Heavens), its illumination leaving no corner of heaven and earth untouched. Who delivers the three thousand great chiliocosms? The Great Dao's transmission spans vast eons. Lamplight shines afar, wicks continually unfolding, flames illuminating dark paths, stands glowing through the long night. Lamp-shadows brightly reflect throughout the Three Realms and ten directions, layered flames making offerings to myriad sacred beings. Now we light this eternal lamp, may its radiance illuminate the entire Dharma-realm without omission.

The divine water of Hua Pool (alchemical term) originates from before heaven - irrigating cultivation practice, never forgetting that natural perfection completes the work. The conflict between Zi and Wu (time periods and acupuncture points) requires the equilibrium of Ji-Ji (the perfected state of water-fire alchemical balance).

This scripture describes several ritual offerings used in Daoist Zhaijiao (purification rituals) and their symbolic meanings:

The section on water explains its primacy among the Five Phases (Wuxing) and position in the Bagua (Eight Trigrams). Though supremely yielding in nature, water carries the compassionate ferry that delivers all beings. Its downward-flowing quality nourishes life within the alchemical furnace. To cleanse body and mind of transgressions, one must rely on this sacred divine water.

Regarding fruits, they symbolize auspicious signs from the Jade Pool paradise, requiring gardeners' diligent cultivation and protection against theft. The text mentions they require three thousand years to ripen before being plucked at precise celestial hours for offering to the Heavenly Court, beseeching blessings to descend upon the mortal realm.

Tea, honored as "auspicious herb" and "spiritual sprout," dispels worldly vexations with its pure fragrance. During rituals, it must be reverently presented before the golden palaces and Jade Capital (Daoist celestial realm).

The passage on wine describes its intoxicating aroma that delights immortals. Jade nectar and divine liquors typically grace the Jade Pool's grand feasts. Mortals wishing to join these immortal banquets must present wine to the Jade Emperor in golden chalices.

A summary of all offerings (including delicacies from sea and mountain) reveals they concentrate heaven and earth's vital essences, possessing power to stabilize rivers and mountains while illuminating sun and moon. These offerings, forged through Yin-Yang transformation and refined by water-fire alchemy, are devotedly presented to the celestial realms.

The text concludes with imagery of Yuqing (the Pure Jade realm where Primordial Heavenly Lord dwells) leaving behind a blue pearl, while the Taiji (Supreme Ultimate) condenses into a millet-sized treasure - representing the most precious offerings of all.

These descriptions exemplify how Daoist ritual practice employs natural treasures as devotional offerings, utilizing their symbolic resonance to facilitate communion with the divine. The sacred objects become conduits linking human reverence with celestial grace through their cosmological correspondences and alchemical transformations.

This passage describes the setting and meaning of a Daoist qiqing ritual, an invocation ceremony for inviting deities and reciting scriptures. Its main points are as follows.

Stillness holds limitless mysteries, and the formless Dao existed before Heaven and Earth took shape. Shining pearls symbolize receiving the spiritual vitality of Heaven and Earth; elegant scripture cases symbolize writings that reveal the universe's wonders. These precious scriptures shine brilliantly, as though recovered from a market in Zheng, representing the secular world, or obtained from beneath a dragon's jaw, representing something exceptionally difficult to acquire.

The passage praises the source of the great Dao. Spiritually wondrous scriptures hold primordial secrets, and the emptiness of Taiji, the source of the universe, contains the complete Dao. Understanding the thirty-six divisions of fulu, Daoism's secret talismanic writings, reveals mysteries within mysteries.

Hongjun Laozu, described here as a supreme Daoist deity, explains the mysteries of yin and yang. When Yuanshi Tianzun teaches, even something as small as a grain of millet contains the ultimate principles of Heaven and Earth. Talismanic script in the Jinke Yukui, precious scriptural treasures, conceals celestial secrets. The secret writings of Qingwei and Lingbao, Daoist traditions, have always carried the great Dao. These scriptures are now reverently offered as an expression of devotion.

During the ceremony, ritual robes patterned with the bagua contain images of all things, and the jiao offering is conducted in silence. The ritual strengthens tianyun huangtu, the order of Heaven, and tirelessly restores balance between Heaven and Earth.

The passage then describes the invocation. Cloud-patterned robes embroidered with gold thread are exquisitely beautiful and filled with mystery. The participants bow before Jinque, the celestial palace, respectfully present their wishes, and ask Heaven to see them clearly. Facing east, they invite the sacred perfected beings to descend, hoping that the holy beings of the ten directions and three realms—the entire universe—will immediately come to the yaotan, the ritual altar.

The conclusion praises the preciousness of Daoist scriptures. Through Taiji, the Dao governs all things. Scriptures refine gold into fengzhuan, sacred phoenix script, and work jade into longzhang, magnificent dragon-patterned writings. Ritual masters display their dignity riding white cranes and blue-green oxen, mounts of Daoist immortals. Fragrance from precious incense vessels reaches the heavens. The Sanqing Tianzun, Daoism's highest deities, are praised for manifesting themselves, transmitting revered scriptures of jinke yulü, heavenly law, and teaching the true path with boundless merit.

This scripture outlines the preparatory ritual (Keyi) before Taoist scripture recitation ceremonies, consisting of three main sections:

First comes the Threefold Refuge in the Three Treasures (the most revered Taoist trinity): The initial refuge is with the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) of the Jade Pure Sacred Realm (representing the Treasure of Dao). The second refuge is with the Celestial Worthy of Numinous Treasure (Lingbao Tianzun) of the Upper Pure Realm (representing the Treasure of Scriptures). The third refuge is with the Celestial Worthy of the Dao and Its Power (Daode Tianzun) of the Great Pure Immortal Realm (representing the Treasure of Masters).

Following this are twelve vows, encompassing worldly and transcendental aspirations - from praying for cosmic harmony and national stability to bountiful harvests and disaster relief, then progressing to spiritual cultivation and universal benefit. These vows comprehensively express all noble wishes within and beyond mundane existence.

The concluding section pays homage to various deities in sequence, offering reverence to important Taoist divinities including the Three Pure Ones' manifestation deities (Sanqing Yinghua Tianzun) and the Jade Emperor (Yuhuang Tianzun). Special praise is given to the Three Officials (Sanguan Dadi - Heaven Official, Earth Official, and Water Official) for their merits in overseeing human virtues/faults and bestowing blessings/absolution. The ritual concludes with the burning of paper offerings (chuzhai) to complete the entire preparatory procedure.

Note: In Taoist rituals, the Threefold Refuge demonstrates supreme devotion to Taoism's highest beliefs; the vows embody Taoism's purpose of aiding the world and delivering beings; the deity homage expresses gratitude and reverence toward the divine. The entire liturgy manifests Taoism's core philosophy of "revering heaven and emulating ancestors while benefiting humanity and saving the world."