Taishang Dongxuan Lingbao Wudi Jiaoji Zhaozhen Yujue — a Lingbao ritual manual

This is a ritual manual of the Lingbao (靈寶, "Numinous Treasure") tradition of medieval Daoism, preserved in the Daoist Canon under the title Taishang Dongxuan Lingbao Wudi Jiaoji Zhaozhen Yujue, "The Most High Cavern-Mystery Numinous Treasure Jade Instructions on the Offering Rite to the Five Emperors that Summons the Perfected." Its exact date is not established here; it belongs to the wider Lingbao liturgical corpus that took shape from the fourth through sixth centuries and continued to be copied and revised for centuries afterward. The text closes by naming its compiler as "the Daoist priest Zhang Chengxian," who says he "composed and established" it as a fixed, permanent liturgy — so what is preserved is very likely a redaction of older ritual material rather than a single author's invention from nothing.

The manual instructs an initiate who has already received the Five Elders' Red Writings of Lingbao — the text's foundational talismanic scripture — in the offering rite (醮, jiao) owed to the Five Emperors once every three years. It gives, in order: the calendar days and altar layout; the vessels, incense, and offerings (fruit, tea, and broth, explicitly in place of blood and wine); five formal invocations, one to each direction's Emperor and retinue; a set of morning teeth-clacking and breath-swallowing exercises; four seasonal incantations, one for each of the four quarters of the year, each sixteen lines of four characters; a closing petition; and the dismissal and burial of the ritual tablets.

One term is worth flagging. Zhaozhen (招真), "summoning the Perfected," which gives the text its title, names the whole purpose of the rite: not a private meditation but a formal calling-down of the numinous officers who guard the Lingbao talismans, so that the alliance sealed at initiation is renewed. The manual's own note that vermilion and blue silk now "stand in place of" the older blood oath and cut hair of initiation is a rare glimpse of the tradition revising its own violence.

Translated for the Good Works Library directly from the classical Chinese of the Daoist Canon, printed in full below the translation. To our knowledge, this is the first complete published English translation of this text.

Translation

The Dao says: The Five Chapters of the Red Writings of Lingbao — each chapter guarding one direction — are all books of the Celestial Worthy of Primordial Beginning, self-so and uncreated. The Five Elders keep guard together with the Five Emperors; the Numinous Officers of the five directions keep the records. This rite is restricted, opened only three times in a year, when the host of immortals crosses the Perfected over. By the old statutes of the mysterious codes, the Perfected of high office, together with the divine immortals of the Five Sacred Peaks, once every three years present offering to the Numinous Officers of the Five Emperors of Lingbao — scattering flowers, lighting lamps, offering fragrant broth and sweet fruit — presenting these up to the celestial Perfected so as to preserve the numinous pneuma. When later students are constantly able to do this, the Five Emperors of Lingbao are moved by their essential sincerity, and the Numinous Officers of the five directions rejoice and delight in it. In every rite there is no question of richness or plainness — what matters is that the intention comes from within. If there is utmost feeling, men and spirits are moved by it. Therefore these prohibitions and precepts were written down, to be kept secret and practiced.

The old statutes' method for calling down the Numinous Officers of the Five Emperors of Lingbao: for spring use the days jiayin and yimao; for summer, dingsi and bingwu; for the turning days of the four seasons, wuchen, wuxu, jiwei, and jichou; for autumn, gengshen and xinyou; for winter, guihai and renzi. On the day the season's ruling pneuma is established, build a high altar on a numinous mountain, with railings enclosing the four sides — east, west, south, north, and the king above at the center. Use five gates and set up five placards; the placards follow a separate text, found in the Great Covenant Liturgy.

When the five gates are set in place, screens should be raised on the four sides, so that the flames are not exposed to wind and the fire's light and vapor thrown into disorder. Always keep the fire's vapor close and contained; do not let it shine broadly abroad, lest the numinous pneuma be dispersed. Spread out a clean mat five feet square, set according to the season: in spring it faces east.

Always use fine incense and pure tea, dates stewed in broth and fresh fruit, keeping the ritual seat clean and pure, enriched according to one's means. Eleven clean cups should be used, and the ladles kept fresh and fine. Use three trays, all kept pure and clean. Two trays each hold five cups; one tray holds a single cup, and this tray is placed downstream of the two five-cup trays. Arrange the five kinds of incense-fire in sequence before the trays. The fruit likewise is arranged in three trays in the same manner. The remaining broth is kept in a separate vessel, set out in front. Lay to the south a length of vermilion-patterned silk, five feet, harmonized in color. On the table, set the five talismans of the Five Chapters of the Perfected Writings of Shangqing Lingbao. Cut a length of jasper-forest silk, five feet, a blue-patterned silk, and cover the talismans of the Perfected Writings with it, placing it behind the seat. Let the talismans lie amid the vermilion and the blue, to stand in place of the covenant sealed by cutting the hair and drinking blood. The blue silk stands in place of the hair; the vermilion, in place of the blood-oath. The Perfected do not injure their spirit or harm their virtue, and so these are used in their place.

Use five kinds of incense, mixed together. The censers should always be kept fresh and fine, and set out one after another. Bind the sash, kneel, and make the request; always let the voice be slow and the breath lowered, so that the celestial Perfected are secretly moved and descend. One should write in vermilion upon six silver name-cards.

Next invite the host of immortal Numinous Officers of the Five Emperors, and place the cards beneath the five incense-fires.

In the east, the Nine-Pneuma Blue Heaven, Anbao Hualin: the Blue Numinous Founding Lord Lao, the Lord of the Azure Emperor, the Celestial Lord of the Nine Pneumas, the Most High Perfected King, the Jade Maiden of the Blue Waist, and the host of Numinous Officers of the Eastern Quarter. I, the Perfected of this Emperor, N., bow twice before the five incenses and, knocking my head to the ground, reverently invite your descent through the Gate of Blue Flower and Primal Yang.

In the south, the Three-Pneuma Vermilion Heaven, Fanbao Changyang: the Red Numinous Perfected Lord Lao, the Lord of the Red Emperor, the Celestial Lord of the Vermilion Three Pneumas, the Elder of Primal Pneuma, the Great Vermilion Jade Maiden of the Vermilion Palace, and the host of Numinous Officers of the Southern Quarter. I, the Perfected of this Emperor, N., bow twice before the five incenses and, knocking my head to the ground, reverently invite your descent through the Gate of Cavern-Yang and Great Light.

In the center, the Heaven of the Great Emperor of the Original Cavern, Yubao Yuanling: the Original Elder Lord, the Lord of the Yellow Emperor, the Perfected of the Great Emperor, the Cinnabar Child of the Yellow Court's Wu and Ji, the Jade Maiden of the Celestial Granary, and the Lord Officer of the Central Yellow Great Emperor. I, the Perfected of this Emperor, N., bow twice before the five incenses and, knocking my head to the ground, reverently invite your descent through the Gate of Primal Yellow and High Dawn.

In the west, the Heaven of Seven Pneumas, the Golden Gate of Seven Treasures: the Bright Numinous Sovereign Lord Lao, the Lord of the White Emperor, the Celestial Lord of Bright Stone and Seven Pneumas, the Most High Jade Maiden of White Simplicity, and the host of Numinous Officers of the Western Quarter. I, the Perfected of this Emperor, N., bow twice before the five incenses and, knocking my head to the ground, reverently invite your descent through the Gate of the Yin-Reaching Complete Pass.

In the north, the Five-Pneuma Mysterious Heaven, Cavern-Yin, Shuo-Dan-Yu-Jue: the Five Numinous Mysterious Lord Lao, the Lord of the Black Emperor, the Celestial Lord of Mysterious Increase and Five Pneumas, the Most High — (the source text breaks off here; see the Colophon) —

Always at the cock's crow, when the yang light first divides, face east and clack the teeth nine times, rub the two palms until warm, and wipe the face and eyes nine times with the palms, then look up and, reciting the charm, swallow the blue-sprout pneuma. Facing south, do likewise, clacking the teeth three times. Facing west, seven times, as above. In the center, twelve times, clacking the teeth and wiping the face and eyes. In the north, five times, exactly as above. Always at the cock's crow, settle the body and steady the spirit, and proceed in order: first ingest the blue-sprout pneuma of the east, next the south, next the center, next the west, next the north, as above. When the Five Emperors' rite is complete, clack the teeth thirty-six times and swallow the pneuma twenty-five times, then stop. Then recite the general charm, saying:

White stone, crag upon crag, walked in order —
the wellspring gushes up as jade liquor.
Drink it and live long;
your years and life are ever more prolonged.

When finished, run the tongue around the mouth, upper, lower, and center, letting the jade spring fill the mouth, and swallow it three times. Then draw in the breath twenty-five times, and when the breath is spent, swallow it. With this the method is complete. The method of ingesting the Five Cloud Sprouts is written out in a separate scroll.

The Celestial Perfected Sovereign Person said: Whoever cultivates the way of flying immortality and the method of dissolving into transcendence — release by simulated death, hidden transformation, escaping the turning wheel of birth and death, following the flow of things in free and easy roaming, unconstrained by the Great Yin — should write in vermilion the immeasurable inner sounds of the jade graphs of the many heavens, wear white silk upon the body, and, following the text, put them on in due order. Then the heart-mind receives no defilement; the five inner organs are clear and harmonious; the six viscera are calm and still; and in empty, blue-green non-action, within eight years one penetrates all the heavens, sitting yet seeing the ten directions. The myriad spirits descend to meet him; his body brings forth a jade light; he gallops a dragon carriage, and in broad daylight ascends to the dawn. These jade emblems of the highest Way are transmitted but once in forty thousand kalpas. The method of cultivation should follow the vermilion writings above, according to the observances of the four seasons.

In spring — the first, second, and third months — write the text in vermilion, face the ruling direction, clack the teeth nine times, and recite the charm, saying:

Flying Heaven's Great Brahma
enfolds the eight directions.
Nine-pneuma Blue Heaven —
together they form the divine king.
The Five Conjunctions, the Eight Assemblies,
flow radiant through the great void.
Above, they open Longhan,
the ancestral root of gods and immortals.
Below, they spread through the long night,
the chambers of the Nine Shades.
They pull free and cross over suffering souls;
decayed bones bring forth light.
The body transforms, growing feathers and down,
clad in garments of the five colors.
On an azure dragon, a jasper carriage,
flying steps, traveling through the void.
Today I report on high,
to the Blue Heaven where yang begins.
May the ten thousand wishes all be fulfilled,
joined equally with the pneuma.
Rising, I enter the formless,
forever preserved without end.

When finished, ingest the text, and, looking upward, swallow the pneuma eight times, then stop.

In summer — the fourth, fifth, and sixth months — write the text in vermilion, face the ruling direction, clack the teeth eight times, and recite the charm, saying:

The celestial writ spreads and unfolds,
the Brahma-course is red and bright.
Above it opens the Eight Paths,
the Five Conjunctions penetrate the numinous.
The great cycle opens its season,
refining the essence of Cavern-Yang.
The jade text shines out radiant,
the Three Luminaries shine of themselves.
Below, it saves the living and the dead;
all beings receive form.
Today, an auspicious day,
the Great Sage comes down to the courtyard.
The nine nights open their windows,
the dark chambers grow bright and clear.
The three evils are put to rest;
my Way accomplishes itself.
The Five Emperors preserve and deliver,
ascending to the Flowery Capital.
Amid the forest of seven treasures,
I enjoy long life through the kalpas.

When finished, ingest the text, and, looking upward, swallow the pneuma eight times, then stop.

In autumn — the seventh, eighth, and ninth months — write the text in vermilion, face the ruling direction, clack the teeth seven times, and recite the charm, saying:

The Flying Mystery of the Eight Assemblies
binds the pneuma and forms the Perfected.
Sixty-four graphs
gather the numinous root of Heaven.
They open a crossing for the living and the dead;
decayed bones return to human form.
Dark souls, scattered and dispersed,
receive the pneuma and rise into the Mystery.
Today, a season of celebration,
the ten thousand wishes are laid open.
The host of spirits meet together;
I wish myself to be an immortal.
My light joins with the Way;
I wish myself to be a god.
May I ride the plain white clouds,
ascending to the Emperor's dawn.
In the joy of the seven treasures,
I make friends with the Perfected.

When finished, ingest the text, and, looking upward, swallow the pneuma eight times, then stop.

In winter — the tenth, eleventh, and twelfth months — write the text in vermilion, face the ruling direction, clack the teeth five times, and recite the charm, saying:

The jade graphs open the darkness,
flowing radiant to the upper gate.
The eight pneumas bind into the Perfected;
the Brahma-course, bright clouds.
The divine king unfolds his light,
the Three Images pierce and divide.
Five colors wheel and linger,
illuminating my numinous soul.
Today the conjunction falls due;
looking up, I hope for the Lord Emperor.
Open in pardon, bring forth the writ,
and bestow on me the perfected text.
Jade dew pours and irrigates together,
the five viscera give forth fragrance.
Feathers and down transform me;
I drive the sunlight, ride the dawn.
Leaving the shades, entering the void,
the immortal crossing comes of itself.
The seven generations of ancestors return together,
rejoicing in the Upper Prime.

When finished, ingest the text, and, looking upward, swallow the pneuma eight times, then stop.

The Celestial Perfected Sovereign Person said: These words of the charm are all the pneuma of the Four Assemblies, the sound of the Eight Harmonies, the chapters of what is self-so. Whoever practices them and gathers herbs need not hide himself away: mountain sprites will crouch and hide, evil trials will not interfere, tigers and wolves and venomous stings will not touch his body. Jade Maidens and divine lads will attend and serve him, east and west; the numinous pneuma of the Five Emperors will descend into his form, settling and guarding the five viscera; within and without he will be clear and keen, his heart opened and his intent penetrating, foreknowing fortune and misfortune. The Three Corpse-worms are destroyed; the Nine Worms are not born. Strange down grows on his body; he swiftly attains immortality. May it only be that the Most Honored Great Emperor, directly bestowing gracious kindness, let it flow down to the multitude, granting as has been set forth. Unable to bear such vast bounty, I hereby offer my humble service. I, your servant N., in true awe and true dread, knock my head to the ground and bow twice.

Then, three times more, offer up broth and offer up wine, prostrate on the ground. If one has private matters to set forth, let him state them freely according to his own intent. When the petition of wishes is complete, offer thanks to the Eastern Numinous Might, the Lord Looking-Up-to-the-Azure-Emperor, the Celestial Lord of Blue Sprout Nine Pneumas, the Most High Perfected King, the Jade Maiden of the Blue Waist, and the host of Numinous Officers of the Eastern Quarter, that each may return to their spirit chambers; then scatter incense and bow twice.

Next, offer thanks to the Southern Lord Chibiaonu Chidi, the Celestial Lord of the Vermilion Three Pneumas, the Elder of Primal Pneuma, the Great Vermilion Jade Maiden of the Vermilion Palace, and the host of Numinous Officers of the Southern Quarter, that each may return to their spirit chambers; then scatter incense and bow twice.

Next, offer thanks to the Central Lord Hanshuniu Huangdi, the Perfected of the Great Emperor, the Cinnabar Child of the Yellow Court's Wu and Ji, the Jade Maiden of the Celestial Granary, and the Lord Officer of the Central Yellow Great Emperor, that each may return to their spirit chambers; then scatter incense and bow twice.

Next, offer thanks to the Western Lord Yaopobao Baidi, the Celestial Lord of Bright Stone Seven Pneumas, the Most High Jade Maiden of White Simplicity, and the host of Numinous Officers of the Western Quarter, that each may return to their spirit chambers; then scatter incense and bow twice.

Next, offer thanks to the Northern Lord Yinhouju Heidi, the Celestial Lord of Mysterious Increase Five Pneumas, the Most High Numinous Lord, the Jade Maiden of Night Radiance, and the host of Numinous Officers of the Northern Quarter, that each may return to their spirit chambers; then scatter incense and bow twice.

Next, offer thanks to the host of spirits of the Nine Heavens; the Perfected of the numinous mountains of the Five Sacred Peaks; the Numinous Officers of the Three Officials and Nine Bureaus of the rivers and the Four Waterways; the earthbound immortals and Jade Maidens; and all the immortal officers and lords of the flying immortals and divine immortals of the Five Sacred Peaks, that each may return to their spirit chambers; then scatter incense and bow twice.

When the ritual observance of the offering rite is entirely complete, take the tablets and, according to their direction, bury them beneath the five gates; the tablets addressed to all the Perfected are buried beneath the central gate.

The above: one offering every three years, three offerings every nine years, and then it ceases.

The Daoist priest Zhang Chengxian said: On the day one receives the two registers of the Red Writings of the Five Elders of Lingbao and takes up the ordination staff, one should straightaway, following this method, perform the offering rite, so as to summon the celestial Perfected. Whether the hidden radiance is moved to descend depends entirely on one's essential sincerity. Thereafter, request it once every three years, and the prayer is sure to reach through. I have now composed and established this text to serve as the constant liturgy; may the scholars who attain to this study not fail to uphold it.

Colophon

This Good Works Translation was prepared for the Daoist shelf of the Good Works Library, translated independently from the classical Chinese text printed below. The manual's prose ritual instructions are kept as prose; its five directional invocations and six farewell formulas are kept as the repeating set-pieces they are in the original; and its four seasonal charms — each twenty-two four-character lines — are broken into English lines following the source's own line breaks.

Before the claims below were written, a translation-status check was performed. The two local bibliographies of Daoist texts in Western-language translation (Komjathy's Daoist Texts in Translation and the 2023 Purple Cloud survey) were searched for the Chinese title, its pinyin romanizations, and plausible catalogue numbers; neither lists this text. Two web searches were then run, for the Chinese title and for the pinyin title, each paired with "English translation." Neither search surfaced a published English translation, complete or excerpted. One search did surface a scholarly description of this text (via a Chinese Text Project search-results summary) identifying it as an updated redaction of the Five Emperors' offering rite, catalogued by the Schipper–Verellen Taoist Canon concordance as CT 411, in which an older blood sacrifice (a goose) and wine offering were replaced with dates, fresh fruit, and tea — a description this translation's own reading of the text confirms, since the manual explicitly says its silks "stand in place of" the older blood-and-hair covenant. No translation was found or consulted. To our knowledge, this is the first complete published English translation of the Taishang Dongxuan Lingbao Wudi Jiaoji Zhaozhen Yujue. We state this as the limit of our knowledge, not as a certainty.

Two notes. First, the five directional invocations each open with a string of divine titles that is genuinely difficult to parse into clean English — names, epithets, and offices run together without punctuation in the source, and this translation has rendered them as a list of titles in apposition rather than resolving every ambiguity of whether a given phrase names a separate being or modifies the one before it; readers working from the Chinese should treat the English titles as a guide, not a settled parse. Second, and more seriously: the northern invocation (the last of the five) breaks off mid-list in the Wikisource transcription used here — after naming the Black Emperor and two associated lords, the text jumps directly into instructions for a morning practice, without the closing Jade Maiden, retinue, and formal invitation-formula that the other four directions all receive. This appears to be a genuine gap in the source transmission rather than an error of translation; nothing has been invented to fill it, and the break is marked in both the translation and the Chinese text below.

Prepared for the Good Work Library by the Tianmu Anglican Church with AI-assisted translation and editorial work.

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Source Text: 太上洞玄靈寶五帝醮祭招真玉訣

Classical Chinese text of the Daoist Canon, in the Chinese Wikisource transcription. Presented complete for reference, study, and verification alongside the English translation above.

太上洞玄靈寶五帝醮祭招真玉訣

　　道言：靈寶赤書五篇真文，篇鎮一方，皆元始自然之書。五老與五帝侍衛，五方靈官紀錄，禁限一年三開，眾仙度真。玄科舊典，上官諸真人，及五嶽神仙，三年一奉靈寶五帝靈官，散花燃燈，香湯甘果，上獻天真，以存靈氣。後學常能爾者，則靈寶五帝，感乎精誠，五方靈官當之喜欣。凡禮無濃薄，意從中來，苟有至情，人神感焉。故書其品戒，祕而修行。

　　舊典降致靈寶五帝靈官法。以用甲寅、乙卯；夏用丁巳、丙午；四用戊辰、戊戌、己未、己丑；秋用庚申、辛酉；冬用癸亥、壬子。建王之日，於靈嶽作高壇，四方欄纂，束西南北王上，用五門，安五榜也。榜依別文，在大盟儀中。

　　安五門畢，當四面安障，勿令當風，使火光氣亂。每令火氣密，勿令廣照，使靈氣散也。敷一五尺淨席，隨節安之。春則向東方也。

　　每以名香浄茶，棗湯鮮果，潔淨法座，隨豐珍之。宜用浄杯十一枚，杓令新好。拌三枚，皆令精潔。二柈各盛五杯，其一柈盛一杯。一柈在五杯柈者下流。比五香火，相次於拌前。果亦三拌如之。餘湯即別器，請著前。列南和丹繒五尺絳紋繒也。於案，上清靈寶五篇真文五符。割碧林之帛五尺，青紋繒也。覆真文符上，安著座後。令符處丹青中，以為落髮噏血之盟也。青以代髮，丹代噏血之盟誓。真人不傷神損德，故以代之也。

　　香用五種，雜和之。香爐每令新好，相連安之。束帶跪請，每令徐聲下氣，天真密感而降。當朱書白銀刺上六枚。

　　次請五帝眾仙靈官，安五香火之下。

　　東方九氣青天安寶華林青靈始老君、 蒼帝 君、九氣天君、太上真王、青腰玉女、東鄉諸靈官。某帝真人某甲，再拜五香，稽首奉請。降青華元陽門。

　　南方三氣丹天梵寶昌陽丹靈真老君、赤帝君、朱丹三氣天君、元氣丈人、朱宮太丹玉女、南鄉諸靈官。某帝真人某甲，再拜五香，稽首奉請。降洞陽太光門。

　　中央元洞太帝之天玉寶元靈 元老 君、 黃帝 君、太帝真人、子丹黃庭戊己、天倉玉女、中黃太帝官君。某帝真人某甲再拜五香，稽首奉請。降元黃高晨門。

　　西方七氣之天七寶金門皓靈皇老君、 白帝 君、明石七氣天君、太上白素玉女、西鄉諸靈官。某帝真人某甲，再拜五香，稽首奉請。降通陰全關門。

　　北方五氣玄天洞陰朔單鬱絕五靈玄老君、黑帝君、玄滋五氣天君、太上常以雞鳴陽光始分，東向叩齒九通，摩兩掌令熱，以手掌拭面目九過，仰祝服青牙。南方南向，亦如上法，叩齒三通。西方西向七通，如上法。中央十二通叩齒，拭面目。北方五通，一如上法。常以雞鳴，安身定神，以次行事，先服東方青牙氣，次南方，次中央，次西方，次北方，如上法。五帝畢，便叩齒三十六通，咽氣二十五過止。又都呪曰：

白石巖巖以次行，源泉涌洞以玉漿，飲之長生，壽命益長。畢，以舌料口上下中央，令玉泉滿口而三咽，又引氣二十五過，極氣而咽之，其道都畢。服五雲牙之法，別卷寫之。

　　天真皇人曰：凡修飛仙之道，及滅度之法，尸解隱化，輪轉生死，隨運逍遙，無拘太陰，當朱書諸天玉字無量內音，白素佩身，隨文服御，心不受穢，五內清和，六府恬寂，空碧無為，八年洞達諸天，坐見十方，萬神交降，體生玉光，馳騁龍駕，白日登晨。玉章上道，四萬劫一傳，修行之法，當依上朱書，隨四時之節。

　　春正月、二月、三月，朱書文，向王叩齒九通，祝曰：

飛天大梵，維羅八方。九氣青天，總為神王。五合八會，流煥太空。上開龍漢，神仙之宗。下披長夜，九幽之房。拔度苦魂，朽骸生光。身變毛羽，五色衣裳。蒼龍碧輦，飛步空行。今日上告，青天始陽。萬願皆合，與氣齊同。升入無形，永保無窮。畢，服文，仰咽八氣止。

　　夏四月、五月、六月，朱書文，向王叩齒八通，祝曰：

天書敷羅，梵行赤明。上開八道，五合通靈。大運啟期，洞陽鍊精。玉文煥朗，三景自明。下度生死，一切受形。今日良吉，大聖臨庭。九夜開牖，幽房朗清。三惡休息，我道自成。五帝保度，上登華京。七寶林中，長享劫齡。畢，服文，仰咽八氣止。

　　秋七月、八月、九月，朱書文，向王叩齒七通，祝曰：

飛玄八會，結氣成真。六十四字，總靈天根。開度生死，朽骨還人。幽魂披散，受氣上玄。今日時慶，萬願開陳。眾靈交會，我願我仙。景與道合，我願我神。得乘素雲，上升帝晨。七寶歡樂，交友真人。畢，服文，仰咽八氣止。

　　冬十月、十一月、十二月，朱書文，向王叩齒五通，祝曰：

玉字開冥，流煥上門。八氣結真，梵行景雲。神王啟光，三象洞分。五色徘徊，照我靈魂。今日值合， 仰希帝 君。開宥出書，授我真文。玉澤交灌，五府生薰，毛羽變化，駕景乘晨。出幽入無，仙度自然。七祖同歸，歡樂上元。畢，服文，仰咽八氣止。

　　天真皇人曰：此祝說之辭，皆四會之氣，八和之音，自然之章，行之者

採藥，不得隱藏，山精伏匿，邪試不干，虎狼毒螫，令不加身。玉女神童，給使東西，五帝靈氣，降入其形，安鎮五腑，內外聰明，心開意通，逆知吉凶。三尸消滅，九蟲不生。身有奇毛，早得神仙。惟蒙至尊大帝，直垂慈恩，下流眾庶，賜如所陳，不勝洪澤，輒自效勤。臣某誠惶誠恐，稽首再拜。

　　又三過上湯上酒，伏地。若私有所陳，自適意啟乙。啟願畢，上勞東方靈威 仰蒼帝 君、青芽九氣天君、太上真王、青腰玉女、東鄉諸靈官，各還神房，便散香再拜。

　　次上勞南方赤熛弩赤帝君、朱丹三氣天君、元氣丈人、朱宮太丹玉女、南鄉諸靈官，各還神房，便散香再拜。

　　次上勞中央含樞紐 黃帝 君、太帝真人、子丹黃庭戊己、天倉玉女、中黃太帝官君，各還神房，便散香再拜。

　　次上勞西方曜魄寶 白帝 君、明石七氣天君、太上白素玉女、西鄉諸靈官，各還神房，便散香再拜。

　　次上勞北方隱侯局黑帝君、玄滋五氣天君、太上靈君、夜光玉女、北鄉諸靈官，各還神房，便散香再拜。

　　次上勞九天眾靈、五嶽靈山真人、江河四瀆三官九府諸靈官、地仙玉女、五嶽飛仙神仙 諸仙官 君，各還神房，便散香再拜。

　　奉禮醮祭法事都畢，取簡隨方埋著五門下，眾真簡埋中央門下。

　　右三年一醮，九年三醮，都止。

　　道士張承先曰：受靈寶五老赤書二籙，杖策之日，宜即依法祭醮，以招天真。幽映感降，在乎精誠。後則三年一請，祈于必通。今撰出立成，以為常儀，至學之士，勿虧之矣。

Source Colophon

The Chinese text follows the Chinese Wikisource transcription of the Daoist Canon edition of this text (article 太上洞玄靈寶五帝醮祭招真玉訣, revision of 12 July 2009), inspected from a witness copy captured on 8 August 2026. Chinese Wikisource transcriptions are published under CC BY-SA 4.0 and the GFDL; the text itself is ancient and in the public domain. The wiki header and license templates have been removed; the text is otherwise complete and unaltered.

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