【旧版黑暗世界】【东方血族】【汇总】高级礼
本帖最后由 雷鹰 于 2020-9-12 23:26 编辑我是译者。想在此留档。考虑再三，决定发在游戏区。
原文：
http://www.goddessfantasy.net/bbs/index.php?topic=120373.0
https://trow.cc/board/showtopic=49047
此帖为官方高级礼的汇总。
本帖只涉及那些明确标注了等级而又有具体系统的礼。
心法的排列顺序以心法书的出版时间先后为准。仪式按等级从低到高排列，同级的按首位字母的排列顺序整理。
如有遗漏请指出。
本帖最后由 雷鹰 于 2020-9-12 23:18 编辑
通用
加冕老祖（7级）
在万鬼中，“老祖”称号所代表的，不仅是一种政治地位，而且还是一种精魂状态。而与常识相悖的是，一个朝廷的领袖并不是被任命的，而是由官人同事们选出来的。
此礼由一系列严格的测试组成。测试时的候选人所要展示的，不仅有自己的学识和智慧，还有他的实力和对魄的掌控。该礼完成后（如果完成了——因为绝不是所有的候选人都能达标。而且要是测试的后几个阶段失败了，那后果会不堪设想），官人们会亲自肩抬着轿子将他带到王座上，以这样的登基仪式结束它。
这一礼至少需要一打的官人参与，意味着只有最强大的那些王廷才能施展它。
系统：实际的测试有数种版本。不同的王廷和心法都有着自己的独特测试，对技能和力量的考察的侧重各不相同。
当几位官人为了选出一位老祖而相会时，他们会混合并匹配自己知道的数种礼的碎片，以组合出一个和新老祖的职位相适应的测试。除学术方面外，测试还包括了几个格斗考试，同时也至少有1个需要投掷检定所有极端魂魄状态（分别是邪魔外道、走火入魔和魂飞魄散）的测验。
活过此礼的老祖会得到以下几种加成：
● 她体内能储存的阴/阳气比心法等级的上限多5点。
● 她每回合能使用的气比心法等级的上限多1点。
● 投掷对抗负面的魂魄状态的难度-2。但副作用是无法主动陷入走火入魔。
● 她可以在不投掷检定邪魔外道的情况下使用魔气。但使用异能黑风的回合还是要投掷魄来避免走火入魔，不过难度依上面调整后只有6。
只要吸血鬼还活着，这些加成就始终有效。已知的那些在后来失去了它们的万鬼都是由于被重塑成了更强大的魔鬼或通过其它方式被扭曲了魂魄。
实际上，由于其能带来的加成，此礼很少被施展——因为要让12位官人一致同意并推选出一位老祖是件很困难的事。这一礼也非常危险，但它对自我救赎可有可无，其通过也和个人实力完全无关（译注：这句似乎是在讽刺要通过此礼其实更看运气）。但被加冕者某种程度上会受到上天的监视，那些心怀着不轨以欺诈手段接受玉皇大帝加冕的人终究会受到严惩。
出处：《血与丝（WW2950）》 第97页
魔虎
神圣腐化之礼（6级）
魔虎喜爱龙穴。但让其它鬼人惊恐不已的是，他们更偏爱那些弥漫着黑暗之气、聚集着忌灵和死灵的龙穴。魔虎能使用此礼来腐化一个龙穴的气。虽然它的效果和那个在渗透吸气时释放魄能量的礼的很像，但它的影响范围更小，使用更谨慎。
这些被腐化的龙穴对魔虎来说至关重要。他们的很多邪恶之礼都只能在这些龙穴里施展。而且会自然而然地聚集起大量的邪恶精魂以供赤虎差遣（译注：赤虎是魔虎的别称）。变幻妖怪称这些被腐化的龙穴为“蝎洞”（译注：蝎是东方变形者对妖蛆的别称）。他们要么避开，要么极力找寻并摧毁它们。
系统：魔虎礼仪师要施展时长为5天的祭礼。每晚他都要把5只有毒动物的毒素倒入龙穴的土地里，并向上天和天庭的诸臣献上繁杂的贡品。在第5个晚上的半夜，龙穴的气会像酸奶那样凝结起来。随后要投掷1次魅力+操控，难度是当地的障壁等级+2。以后心法有6+级的魔虎每晚都能从龙穴里吸收1点魔气/个成功数。
从这种龙穴里吸气并不像从真正的腐化地区吸，它不会造成邪魔外道。但也不能以普通的渗透方式吸龙穴的气。而如果鬼人吸收的魔气超过了他们的魄值，则会da大增加获得腐化缺点（请看《东方血族》 第95页）的可能。
此礼能被用来“净化（可以这么说）”阎魔王所腐化的龙穴，但前提是礼仪师要掌握龙珠能力净化。
出处：《心法书：魔虎（WW2904）》 第56页
送往无情群臣的纪念文（7级）
此礼能让一位魔虎心法的官人向上天寄去一篇纪念文，而负责灾难、惩罚、瘟疫和痛苦等相关事宜的天之群臣会收下它。这一实际上是正式请愿的文件会被书写它的魔虎（也可能是其他鬼人，见下）签字。
如果群臣同意了文中的提议，他们便能实现请求。
如果群臣不感兴趣，那只有上级的命令能强迫他们。
如果请求超出了群臣权限，或者所指向的目标在上天或狱界有强大的运势或盟友，他们会被迫无视请求。
如果请求有冒犯之处或措辞笨拙，（即使在心情最好时也非常敏感的）群臣会将上天的怒火降临在书写纪念文的人上，以教育他负责灾难和惩罚的群臣是不会随便出山的。
此礼只会在最危急的情况下使用，如一位强大的魔鬼在中原之外且无法被常规方法击倒；一个强大的龙穴被摧毁；或一个可怕的有罪之人必须被超出万鬼的力量惩罚。
随着第四纪元的结束，上天拒绝承认这些请求降灾的文章。
系统：纪念文的作者（同时也必须是此礼的施展者）要投掷1次智力+神秘学的拓展骰（难度9）并取得5个成功数以使请愿书写正确。每次投掷要花费大概3到5个工作夜。
一当他写完，他就必须投掷1次敏捷+语言学的（难度10）来书写得体。传统上这类文书要以万鬼书法写就，所以施展者也得会这种语言。
文书最好还附带大量宝石级翡翠以作贿赂。两者在香料、木炭和树脂的燃烧下被烧尽，文书会随着飞升的烟雾被送往上天。
在送出前，施展者要在文件上打上自己的戳记，永久失去1点魄的同时也将自己邪恶的一部分打在了文件上以使其可信。其他魔虎也要打上戳记以表支持（同样会永久失去1点魄）。但心法5-的吸血鬼的戳记不大可能帮助文件引起上天的注意，尊者的则有损于此。群臣若真想听听泼猴的建议，会主动要求。
礼的实际效果完全由说书人决定。如果生效，效果可以非常可怕——无法用言语描述的强大。群山被拔起，海水被煮沸，瘟疫和蛮族被释放。但由于群臣宁可保存实力，也不想愚蠢地使用力量而后又不得不向玉皇大帝乞求更多，所以在更多时候效果都会更加隐秘。
无论如何，一旦生效，其效果几乎不可能被逃避。但如果请求失败，惩罚也同样不可避免。
出处：《血与丝（WW2950）》 第98页
骨花
正义之猎（6级）
骨舞者（译注：骨花的别称）和丽鹤一样维护着老祖的威严。但他们不像丽鹤那样，直接出手惩罚轻视或无视亡者的人，而是让阴界精魂处理他们。
此礼能标记目标以吸引鬼（译注：东方对死灵的别称），邪恶幽灵或者其它不洁阴魂的注意。具体效果各有差别，但都能通过冷酷且隐匿的袭击引发可怕的疫病，严重威胁精神健康的噩梦或直接暴死。骨舞者不会轻易降下这种惩罚，而只会对那些犯下了其认知中最严重的恶行的人使用：玷污墓地或家祠；烧毁图书馆；迫害合法的学者或寻求知识者。
系统：礼仪师必须使用骨油（请看骨油之吻礼），墓地泥土和精心写就的谴责受害者罪行的文书所烧成的灰烬的混合物来标注受害者本人或其家。此礼必须要在受害者在场时或其家中施展，长约半小时。不过它很缓慢和隐秘，以至于可以在阴月（阴息功 ●）效果的遮蔽下使用。
实际效果据吸引来的鬼和恶灵种类而定，但成为数只邪恶亡魂的目标绝不会是件愉快的事。祈祷和魔法能将死灵隔绝在区域外，不过这只会激怒它们。标记会一直存在——甚至死后也一样。如果受害者死亡并进入了黄泉界域，她便会永远“阴魂不散”。
移除标记的唯一方法就是为自己的恶行赎罪——任何灵媒或驱魔人都看得出其悔过之心的那种（即便这是在恶灵的可怕斥责下所做出的）。否则，受害者在他的（而且极可能是ji大缩短的）余生里都会成为邪恶的超自然生物的目标。
出处：《血与丝（WW2950）》 第100-101页
灾门（8级）
此礼不仅能让玩家进入狱界，还能让她决定要拜访的具体地狱。它能给予玩家有限的主动权，让其决定自己会在哪个地狱出现，但绝大多数情况下都是阎魔王本人说了算。这一礼非常机密，那些研习它的人（译注：这里断掉了，可能是漏印。请问哪位大佬能帖下完整版，感激不尽，thetrove上的也不全）
系统：吸血鬼要尽其所能，找到最幽深的地点（如地下室，深洞或峡谷），将礼刻写在墙壁上，献祭3位鬼人并述说她想进入的地狱的阎魔王之名。玩家花费1点阴和阳气并投掷1次智力+祭礼，对抗难度9。即使只获得了1个成功数，也表明阎魔王同意了玩家进入。然而这究竟是出于什么原因，则只有阎魔王本人才知道。
出处：《心法书：骨花（WW2905）》 第63页
此书还有整个系列中唯一的一个高级分支异能，在此帖出。
湿婆之舞（8级）
这个舞蹈据说是以毁灭者湿婆的为基础。骨花会跳起一种激烈而又复杂的马德拉舞，以把阴界最具毁灭性的力量带到现世。可怕的黑色阴气从鬼人的指甲，嘴，眼，鼻和耳中倾泻而出。当吸血鬼继续起舞时，冰冷阴气所构成的黑色巨浪会从她的身体中涌出，吞噬影响范围内的一切事物。这是影歌（译注：骨花的别称）心法已知的最具毁灭性的能力之一。
系统：吸血鬼会在第1回合刚开始时起舞，并花费3点阴气。然后投掷1次敏捷+表演，对抗当地的障壁等级。效果持续2个回合/个成功数，玩家还必须在每回合开始时额外花费1点阴气。
此能力非常像毒阴拥抱和毒阴云——除了会在吸血鬼起舞后的那回合里摧毁她方圆5英尺内的一切（译注：根据下文推测，是要在起舞的下个回合才会生效。比如第1回合起舞，第2回合才会有效）。而吸血鬼每多跳1回合，范围就会再扩大5英尺。很明显骨花要跳1回合舞后这个能力才会开始生效。只要打断了舞蹈，效果就会终止，花出去的阴气就浪费了。
出处：《心法书：骨花（WW2905）》 第61页
千呤
解放魂魄（6级）
有时，空心芦苇会发现他们魂魄对自己尸体的依附会阻碍修炼。所以他们试图达到魂跃者那样的自由状态，以便寄居多个身体并更好地制作面具。而此礼就有这种功能。不过其他许多鬼人认为这一行径简直是愚蠢至极，是欺骗因果报应的下下之策。它也只在千呤心法间教授和施展，而且通常都是秘密使用。
流程和墨玉恋人系列的很相似。都在即将转换身份时使用。施展者要先将所有必需物品放置妥当。随后准备一个完整的葬礼（包括一个适合自己尸体的墓地）。然后经历小亡，强制把魂魄分离开肉体。
系统：当吸血鬼经历小亡时，玩家要投掷1次意志点（难度9）。
如果成功，他的魂魄会和肉身分离开来，成为魂跃者。他有着和普通魂跃者一样的能力和限制（请看《伴书》）。
如果失败，则只会造成小亡，吸血鬼必须照常恢复（请看《东方血族》 第144页）。但恢复中投掷魂值来恢复邪魔外道的难度+2。
如果大失败，他的魂魄会被困在狱界。没有外力相助就无法逃脱。如果魂魄被救出，他也会变成魂跃者，但会在这个过程中失去1个心法等级和1点意志点。
出处：《心法书：千呤（WW2906）》 第54-55页
拥抱真亡（7级）
这是最高级的墨玉恋人自杀仪式，它在千呤心法里几乎是个传说，只有那些已准备好成为菩萨的鬼人才能施展它。
它会彻底摧毁鬼人的肉身，但会解放他的魂魄并让其漫游在精魂世界中，而不是使其湮灭。这是为了能亲眼目睹死亡，并像挚友和恋人一样拥抱它，欢迎它的到来，同时让其余一切顺其自然。
只有最睿智的鬼人能成功施展它，而这在第五纪元中极其稀少。
吸血鬼要选好施展的时间和地点，一般还要邀请伍的其他成员和当地的官人参加。鬼人需要自杀，方式自定。通常是面对天之眼（译注：鬼人对太阳的别称）。自焚也很普遍——尤其是在金廷。日本鬼人则流行切腹。终亡后，吸血鬼的身体化为灰烬，随风飘散。如果施展成功，鬼人的魂魄飞升进精魂世界并在那儿漫游。如果失败，吸血鬼就真的死掉了。
无从得知他的灵魂会漫游多久。但至少有几年，而通常都有凡人的一生那么长，甚至更久。鬼人会在这段时间里和精魂交流，得到启迪和指引。他感觉不到现实时间的流逝，但一旦准备妥当，就会返回现世。鬼人身体的灰烬随风转动，他会凭空重生。
系统：投掷1次心法等级，难度9。失败表示鬼人遭受终亡并被摧毁，成功则会让成精的他进入精魂世界。菩萨重生的时间和地点完全由说书人决定。
因为这次经历，重生后智蜈的心法等级会自动提升1级。他遭受的所有伤害会完全被治愈。所有种类的气也都会恢复。如果玩家愿意，他可以重新分配自己的永久阴阳值来平衡它们。如果分配后还是失衡的，那么吸血鬼会继续陷入邪魔外道，并持续一整晚。
出处：《心法书：千呤（WW2906）》 第59-60页
四季交替的芦苇（7级）
如同芦苇床在干旱时节会被烧至根部，智蜈（译注：千呤的别称）也深知自己有时必须离开现世。千呤可以通过此礼自毁。虽然这并非终亡但也相当接近了。吸血鬼的身体会只剩灰烬，并在精魂世界飘飞数十年或几个世纪，最后在织锦薄弱之处再度变回实体。
该礼需要准备几个月。在此期间，智蜈要安排好自毁的时间和地点，并准备好自杀方式。由于知悉自杀的时间，地点和方式非常重要，所以通常会采用仪式化的自杀。最常见的就是面对天之眼，但也能非常繁琐并牵涉许多无意的参与者。历史上流传着精通异能龙珠和组未的大师通过此礼来巧妙规避他们能预知却无法逆转的死亡的传说。
系统：吸血鬼要拿几个月来准备，但她并不需要全职工作，不过也必须花上相当可观的时间。说书人可以随便制造紧急的预言或仪式来扰乱其准备工作。
此礼需要在不同的时间和地点安排额外的祈祷者，而且不能在受缚或被软禁的情况下使用，至少也不能在没有绑架者准许的情况下使用。如果它被用来伪造吸血鬼的死亡，那么即使是在死亡方式和计时中的最微小的差错也会导致其真正的毁灭。
人物必须有4级的祭礼和神秘学来施展它。如果准备（说书人可以好好设计这个剧情）中无严重闪失，人物在他肉体消亡时投掷1次智力+祭礼（难度7）。成功意味着礼生效，失败意味着终亡。吸血鬼游离在时空外的时间完全由说书人决定，但她本人无法预知自己会假死多久。有可能短到数十年，也有可能长到几个世纪。
在“死”时，智蜈几乎不可能被联络到。她的肉体腐烂或被烧成灰，她的魂魄无法被死灵术触及或驱使，她甚至都不知道周遭的境况，也不会获得任何经验点。对吸血鬼来说，这就像是躺着，深深地睡了个没梦的觉。
吸血鬼会在遥远未来的某个佳夜，携卷着灰尘，落叶和稀薄空气等重生。重组的肉体赤luo且完美。气和意志点会完全回复。她将前世抛在脑后，开始了新的一生。这是智蜈所能经历的最吉祥的时刻。她必须立即投掷1次心法，但不被魄抵抗。
出处：《血与丝（WW2950）》 第101-102页
击龙
生者面具（7级）
击龙的最大愿望就是重生，而长老们便能通过此礼来（有限地）做到它。他能在繁琐的准备后像凡人那样行走在阳光下，并体验毒品，性和酒精。
缺点就是其昂贵的费用和惊人的成瘾作用。
此礼的一些材料只能在阳界和狱界获得。其它的物品，如犀牛角，则必须从丝绸之路上的商人那儿买到，他们会从世界的另一端捎来这些东西（译注：必须要非洲的？真要说的话当时中国的偏僻地区应该还有犀牛。印度和东南亚则是至今都有）。因此即使是一小点原料的价格也足以让最富有的官人的荷包变空。就算支付得起也会很快破产——因为几乎没人不想再尝试第二，第三乃至更多次。而且这等成瘾和仙（译注：可以认为是东方的换生灵）气所造成的一样厉害，能在短短几个月内彻底摧毁鬼人数百年的修行。
此礼的存在在击龙中（至少是传言上）广为人知。知晓它的长老只愿把其教授给那些能智慧到将此作为通向睿智的指引而非单纯依赖的鬼人。实际上很多长老拒绝使用它并极力隐瞒自己的相关知识。（表面上是为了获得启迪的）年轻官人狂热地寻求此礼，并常常痛苦到无法掩饰。它给心法招惹来的敌人比其余任何东西加起来的都要多。
系统：它不像其余的很多礼，万鬼既能自己给自己施展，也能让其他鬼人给他施展。
为了让礼生效，目标必须偏阳。而且施展者至少得有4级的科学和神秘学以调制必要的处方，这需要投掷1次智力+礼（难度8）。处方必须在第二天日出时喝下，效果则从日出持续到日落。
此礼生效时，血族重生。但她无法使用异能，气和天赋能力，也不能吸收致命伤害。魄依旧在她的耳边低语着。她还是能陷入邪魔外道（不过魂的投掷难度-1），但不会进入走火入魔和魂飞魄散。她在绝大多数时候就是个普通的人类。如果被杀死，无论死因都会遭受小亡。被施加过此礼的吸血鬼必须投掷1次意志点（难度9）来尽力避免再次使用它。
出处：《血与丝（WW2950）》 第103-104页
欢迎庞南加兰（7级）
在金廷，庞南加兰一词用于描述一个满足了一定前提的鬼人。这些前提包括：已经具有超凡的智慧（心法6）；具有女性的性特征；在重生后生下了一个孩子；积累了足够的财富，无需再娶一个丈夫来增加。
但仅仅满足这些前提还无法获得这一地位。为了成为一个真正的庞南加兰，吸血鬼必须在一个严格的仪式中幸存下来。这个仪式和五行教的官人用来加冕老祖的那个很像。它由一系列的测试组成，候选人要在此展示她的心法知识、格斗技能和忍受并克服痛苦的能力。如果测试者幸存，考验她的庞南加兰便会祝贺她。考官会将用于礼仪披戴骷髅项链（请看本书第57页）中的致幻毒物涂在她的唇间，将她带入仪式之舞和随后的狂欢会中。如果失败了，她的尸体会被留给天之眼。夜晚降临时，遗体所留下的灰烬会被用在赞助过还是朗苏尔的她的庞南加兰的花园中。
系统：此礼由三部分组成：对心法知识的测试；对格斗技能的测试；对耐久力的测试。每个测试都要求玩家投掷1次难度为7的拓展骰。第1项中，她投掷3次阳值；第2项中，她分别投掷1次武术，白刃和枪械技能；第3项中，她投掷3次耐力。每项测试中，她都必须在这3次投掷上积累5个成功数。
如果她在第1项测试中失败，她会丢掉面子并在5年内都无法参加考试。
如果她在第2项测试中失败，她会遭受小亡（可能还会经历1次蔽明塞聪）并无法再在另一年里参加考试。
如果她在第3项测试中失败，她会遭受终亡，她的魂魄会堕入地狱。
如果她通过了测试。这位庞南加兰会获得几项加成：
● 她的阳气上限提升5点。
● 她每回合能使用的气比心法等级的上限多1点。
● 投掷对抗魂飞魄散的难度-2。
● 她不会再因永久偏阳而增加走火入魔的风险。
只要吸血鬼还活着，这些加成就始终有效。魔虎心法的亮烬派共享此礼与披戴骷髅项链。
出处：《心法书：击龙（WW2907）》 第59页
丽鹤
米蒜净化（6级）
一位丽鹤官人能通过使用这一强大又严格保密的礼而在一定时间内变得真正圣洁。这种圣洁虽然脆弱，但却能祝福吸血鬼，使邪恶生物不能对抗他。丽鹤光是触碰就能让其感到剧痛。据说那些处于这种状态并在迎接天之眼时保持沉着的鬼人能直接飞升。当然这没有直接证据。
随着纪元之轮的转动，此礼的施展变得越发困难，最终于18世纪时停止了运作。
系统：丽鹤必须移除自己除心脏，膈和肺以外的内脏。要以特定的仪式做到它，则需要进行1次智力+医药学（难度8）的检定，并累计获得至少10个成功数。1次投掷/小时，而且必须在日出时完成。很明显吸血鬼无法自己做到。
之后要把最昂贵的香料所熏制的米饭和刻有佛像与天之群臣的蒜瓣填充在吸血鬼身体中被摘除了内脏的地方。吸血鬼在此要遭受3个健康等级的无法吸收的致命伤害，其内部系统再度正常运转后方能愈合。
雕刻大蒜需要投掷1次敏捷+工艺（雕刻）（难度8）并获得50个成功数。可以雇佣助手，但前提是他们在工作时被特意净化过。
然后吸血鬼必须在白天里保持清醒并冥想。这需要投掷3次耐力+冥想，难度分别是7，8，9，按先后各1次。
如果3次投掷都成功了，玩家就要再次投掷检定，假定其人物已经达至祥和状态（请看《东方血族》 第52-53页）。如果魄在检定中成功，吸血鬼会因累积的身心创伤而立即遭受小亡并陷入蔽明塞聪。传统上要烧掉失败后的尸体。
如果吸血鬼的检定胜利，她会立即得到一种形式的真实信仰。将人物心法等级除以2（取整），玩家能投掷与该数值等同的次数的骰子来驱离邪恶生物。她被视为拥有1级的真实信仰（请看《吸血鬼：千年潜藏》 第272页）。虽然吸血鬼要通过祈祷，手势或其它显示不快的方式来驱离邪恶生物，但无需使用神圣符号（译注：应该是指十字架一类的东西）。她的接触也能对任何秽恶之物造成1个等级的恶性伤害，这也适用于任何手对手的攻击。但吸血鬼的信仰无法影响她自己。
效果持续到她在1次灵魂状态的投掷中失败。此后吸血鬼便不再能通过吃东西获得气（因为她根本就没有内脏），所以只能通过呼吸或精神渗透吸气——实际上，吃喝任何东西都是不可能的，因为她就没有胃。同时她也不能花费或获得魔气。
出处：《血与丝（WW2950）》 第99-100页
赐名老祖（7级）
此礼在更早的纪元时于每个心法里都有其专属版本，它们通常被称作加冕老祖。而如今只有丽鹤会定期研习它，其它心法则只会在需要为自己成员施展它时通知丽鹤的仪式大师。唯一的例外是欢迎庞南加兰——金廷的亮烬派魔虎和情热血花派击龙会研习它（请看《心法书：击龙》 第59页）。
一位鬼人老祖拥有精魂（神）上的权威和对组织的领导地位，而丽鹤对正当领导的看重使得他们致力于去证实那些候选的老祖是否有与地位相对应的品质。此礼在各派间的细节千差万别，以下所描述的是五行教的秋廷的通常版本。
首先，候选人要在5天里就无上法则中的每1条写出1篇诗歌或纪念文，并将每篇都讲给考官听。每晚都要投掷1次心法+学术知识来写作，1次心法+表达来演讲，难度都是7。如果有诘问或诋毁之人，投掷1次反抗骰来表现让候选人分心的效果（机敏+表达或操控+胁迫），对抗候选人的写作或演讲骰。候选人需要获得比捣乱者更多的成功数。不同等级的心法间的社交骰加成依旧适用（请看《东方血族》 第54页）。
随后候选人要在朝廷内官人所选定的地点保持24小时的清醒。地点不能被阳光直射，但可以让候选人面临令人害怕或干扰性的环境。在白昼保持清醒的投掷和花费照常，此外在面对巨大干扰时要投掷1或多次意志点，难度7。香港火廷以把候选人安排在经常有低空飞行的飞机且离本地机场只差条路的地方而闻名。
最后，候选人必须击败3位朝廷里的门徒或尊者，他们的年龄不得大于200岁。传统上允许挑战者携带任何近身武器，而候选人则只能靠自己的技能或异能。她必须制服一同进攻的挑战者。绝大多数朝廷允许有1位挑战者丧生，但认为更多的死亡则证明候选人缺少足够的资质应对这样的危机。
一个通过了所有这些测试的候选人会在朝廷前等待确认。然后就是一晚的祝福和庆祝，之后这位新老祖就会得到如下加成：
● 她体内能储存的阴/阳气比心法等级的上限多5点。
● 她无法主动陷入走火入魔，但投掷对抗负面的魂魄状态的难度- 2。
● 她可以在不投掷检定邪魔外道的情况下使用魔气。但使用异能黑风的回合还是要投掷魄来避免走火入魔，不过难度依上面调整后只有6。
即使老祖下台，这些加成也依旧存在。只有被转变成魔鬼或完全重塑了灵魂才会移除它们。
出处：《心法书：丽鹤（WW2908）》 第65-66页 本帖最后由 雷鹰 于 2020-9-12 23:19 编辑
原文：
General Ones
Crowning the Ancestor (Level 7 Rite)
Among the Wan Kuei, "ancestor" describes not just a political position, but a spiritual state. The leader of a court is not simply an appointed official; rather, he is actually elevated by the efforts of the mandarins who put him in office.
This rite is composed of a grueling series of tests, where the prospective ancestor demonstrates not only his knowledge and wisdom but also his power and his domination of the P'o. When it is completed (if it is completed - by no means all prospective ancestors make the grade, and the latter stages of the test are quite fatal if failed), the mandarins in question culminate the rite with the enthronement of the ancestor, carrying him to his throne in a palanquin borne on their own shoulders. This rite requires the participation of at least a dozen mandarins, meaning that it is only performed in the most powerful courts.
System: The actual tests vary from version to version. Various courts and Dharmas have their own unique tests, emphasizing various different abilities and strengths. When several mandarins meet to select an ancestor, they generally mix and match the various pieces of the rites they know to in order to get one appropriate for the situation the new ancestor will inhabit. Aside from the scholarly component, the tests invariably involve some sort of combat, as well as at least one situation involving a very severe soul state roll of each type (shadow, fire and wave).
After surviving this rite, the ancestor gains several benefits:
● She may store five more points of both Yin and Yang Chi in her body than her Dharma level would normally allow.
● She may spend one more point of Chi per turn than her Dharma level would normally allow.
● Her player's rolls to oppose a negative soul state are decreased in difficulty by 2; however, as a side effect, she cannot willingly enter fire soul.
● She may use Demon Chi to power Demon Arts and burn raw Demon Chi without making a shadow soul roll. Black Wind still requires a P'o roll each round to avoid fire soul, however, but the difficulty is modified, as above, and so, is only 6.
These abilities last so long as the vampire continues to exist - the only Wan Kuei known to have gained these abilities and subsequently lost them are those who have been remade as greater akuma or otherwise transfigured.
This rite is rarer than it might seem - given its benefits - because getting 12 mandarins to agree to support a single ancestor is a difficult task indeed. Also, the rite is very dangerous, not necessary to the Road Back and not entirely a matter of skill and knowledge - the recipient is to some degree subjected to Heaven's scrutiny, and woe unto those who conspire to receive the August Personage's mandate of authority under false pretenses.
Resource: Blood & Silk (WW2950), Page 97
Devil-Tigers
Ritual of Heavenly Defilement (Level 6 Ritual)
Devil-Tigers cherish dragon nests. Much to the consternation of their fellow Gui Ren, they prefer that such places bubble with dark Chi and teem with Bane-spirits and kuei. By means of this ritual, the Devil-Tigers defile the Chi of a dragon nest. While the effect of this ritual is similar to that of unleashing the P'o during osmotic feeding, it covers a much smaller area and operates in a much more carefully controlled fashion.
These defiled dragon nests are important to Devil Tiger practice. Most Heavenly Devil demonological rituals must take place in a such a defiled Nest, and in any case, such areas naturally teem with wicked spirits for the Crimson Tigers to command. Hengeyokai call these defiled dragon nests "Centipede Burrows." and they either avoid them or actively seek to destroy them.
System: The Devil-Tiger ritualist performs a ritual that stretches over five nights. During each of the five nights, the venom of the five poisonous animals are poured onto the soil of the Nest, and the ritualist must make elaborate offerings to Heaven and the Ministers of the Celestial Bureaucracy. At midnight on the fifth night, the dragon nest's Chi curdles like sour milk. Next comes a Charisma + Manipulation roll, at a difficulty of the local Wall rating + 2. For each success on this roll, a Devil-Tiger of Dharma 6 or higher may absorb one point of Demon Chi from the dragon nest per night.
Unlike absorbing Chi from an area that has been defiled, this sort of feeding does not cause Shadow Soul. However, the nest cannot be used for normal osmotic feeding，and Kuei-jin who absorb Demon Chi beyond their P'o rating run a substantial risk of developing the Defiled Flaw (Kindred of the East, p.95). This Ritual can be used to "purify" (in a manner of speaking) dragon nests defiled by the power of the Yama Kings, but only if the ritualist has mastered the Chi'iu Muh power Purification.
Resource: Dharma Book: Devil-Tigers (WW2904), Page 56
Memorial to the Merciless Ministers (Level 7 Rite)
This rite allows a Devil-Tiger mandarin to send a memorial to Heaven, where it is received by the ministers who deal with such matters as woe, punishment, pestilence and pain. This document, essentially a formal petition, is signed by the Devil-Tiger who wrote it (and possibly by others, see below). If the ministers of Heaven agree with the recommendations of the memorial, they may cause the request to be fulfilled. If they are disinterested in the matter, ordered to do otherwise by their superiors, if the matter is beyond their purview or if the target has a powerful horoscope or allies in Heaven or the Yomi Realms, they may be forced to simply ignore the memorial. If the request is presumptuous or awkwardly phrased, the ministers (who are touchy at the best of times) may choose to visit Heaven's wrath on those who presented the memorial, as a lesson that the ministries of punishment and woe are not to be invoked lightly.
This rite is used only in the most critical of circumstances - when a greater akuma is abroad in the land and cannot be put down by the usual means, when a great dragon nest has been destroyed or when a terrible sinner must be subjected to a punishment beyond the capabilities of even the Wan Kuei.
Heaven ceases to acknowledge these memorials of woe with the ending of the Fourth Age.
System: The author of the memorial, who also must be the practitioner of this rite, must get five successes on an extended Intelligence + Occult roll (difficulty 9) to get the petition right. Each roll consumes about three to five working nights.
Once he has composed it, he must make a Dexterity + Linguistics roll (difficulty 10) to write it properly. Such missives are traditionally submitted in kaja, and so, the ritualist must obviously be able to write that language.
This missive, essentially a formal petition, is best accompanied by a large bribe of gem-quality jade. Both are burnt in a fire of incense, charcoal and resin, and the smoke carries the missive up to Heaven.
Before sending it, the ritualist must make their chop-mark on the document, and this causes him to permanently lose a point of P'o as he attaches a bit of his wickedness to the document to lend it credence. Other Devil Tigers may make their chop-marks on the rite to show their support for the measure (also losing a point of permanent P'o in the process), but the marks of vampires below Dharma 6 are unlikely to do much in the way of helping the document gain celestial attention, and those of disciples are actively injurious to the memorial's chances. If the ministers of Heaven wanted to hear what the Running Monkeys have to say, they'd ask.
The actual effects of this rite ate entirely up to the Storyteller. If it works, the effects can be very bad indeed - indeed, powerful almost beyond description. Mountains can be uprooted, seas can be boiled, plagues and barbarian hordes can be loosed upon the land. At other times, the effect is more subtle, for the ministers would rather conserve their budget than spend it frivolously and have to go begging to the August Personage for more. Regardless, if it works, the effects are nigh-inescapable, and if it fails badly, the retribution is likewise unerring.
Resource: Blood & Silk (WW2950), Page 98
Bone Flowers
The Righteous Hunt (Level 6 Rite)
The Bone Dancers, like the Resplendent Cranes, safeguard the sanctity of the ancestors, Unlike the Cranes, however, they do not often act directly against those who be little or ignore the departed. Instead, they allow the spirits of the Yin World to handle such matters of disrespect themselves.
This rite marks the target for the attentions of kuei, unrighteous ghosts and other unclean Yin spirits. The exact effects vary, but they can include ghastly wasting sicknesses, terrible sanity-threatening nightmares or simply a horrible and inexplicable death at the hands of a brutal unseen assailant. Bone Dancers do not inflict this punishment lightly, reserving it only for those who commit what they see as the most serious acts of wrongdoing - defiling a graveyard or ancestral shrine, the burning of libraries and the persecution of legitimate scholars and seekers of knowledge.
System: The ritualist must actually mark the victim or her household with a mixture of bone oil (see Bone-Oil Kiss, above), grave earth and the ashes of a carefully written denunciation of the victim's crimes. This rite takes about 30 minutes and must be performed in the victim's presence or in her household. Luckily, the rite is slow and subtle enough that it can be performed under the shelter of the Shrouded Moon (Yin Prana ●).
The actual effects vary depending on the type of spectres and kuei that are attracted to the victim, but being the target of several wicked ghosts is never pleasant. Prayer and magic can bar the ghosts from the area, but this only angers them. The mark lingers, even in death, and if the victim dies and passes into the Yellow Springs, her existence will be forever troubled by the depredations of unrighteous Yin spirits. The only way to remove the mark of the Righteous Hunt is to atone for the wrongdoing, which any medium or exorcist will be able to divine the general nature of (if only from the blood-curdling insults hurled by the evil ghosts circling the victim). Otherwise, the subject will be the target of supernatural evil for the balance of her (probably greatly abbreviated) life.
Resource: Blood & Silk (WW2950), Page 100-101
The Inauspicious Gate (Level 8 Rite)
This rite not only allows the character to enter Yomi, it allows her to decide which hell she visits. It grants limited control over where in the hell the character appears, but that, for the most part, is determined by the Yama King. This rite is very secret, and those who practice (Note: It is incomplete, may be an errata)
System: The vampire seeks the deepest location available (e.g. a sub-basement, pit or canyon), inscribes the entire rite on the walls, sacrifices three Kuei-jin victims and invokes the name of the Yama King whose hell she wishes to enter. The player spends one Yin and one Yang Chi and rolls Intelligence + Rituals against a difficulty of 9. Even one success indicates that the Yama King petitioned is granting access to her or his hell. For what purpose, however, is known only to that Yama King.
Resource: Dharma Book: Bone Flowers (WW2905), Page 63
By the way, Bone Flower Dharma Book has an alternative advanced Discipline which is also the only one in the whole Kindred of the East, I post it here.
Dance of Shiva (Yin Prana 8)
This dance is rumored to be based on the dance of Shiva the Destroyer. The Bone Flower goes through an intensely complicated series of mudras to bring the most destructive forces of the Yin World through the Wall. The black Yin of destruction pours from the Kuei-jin's fingertips, mouth, eyes, nose and ears. As the vampire-continues her dance, black waves of icy Yin ripple outward from her to consume everything in her vicinity. It is one of the most destructive powers known to the Shadow Song Dharma.
System: At the beginning of the first turn, the vampire begins dancing and the player spends three points of Yin Chi. She rolls Dexterity + Performance against the difficulty of the local Wall. The effect lasts two turns for each success, and the player must spend an additional point of Yin Chi at the beginning of each turn. The Dance of Shiva is very like Bitter Yin Caress and Bitter Yin Cloud except that it destroys everything within five feet of the vampire the turn after the vampire starts dancing, and the effects expands by another five feet every turn she continues to do so. Obviously, then, the Bone Flower must begin the dance one turn before she wants to start seeing the results. Any disruption of the dance spoils the effect, and the Yin Chi is wasted.
Resource: Dharma Book: Bone Flowers (WW2905), Page 61
Thousand Whispers
Loose the Wandering Spirit (Level 6 Rite)
Sometimes Hollow Reeds find their attachment to their corpse a hindrance in following their path. They seek to attain the freedom possessed by the Yulan-jin soul jumpers, able to inhabit a succession of bodies, making them into masks. This rite allows a Wise Centipede to do just that. Many other Kuei-jin look on this as foolishness at best, an attempt to cheat karma at worst. It is only taught and performed by followers of the Path of a Thousand Whispers and usually then only in secret.
The ceremony is similar to the rites of the Dark Jade Lover, conducted at the end of a mortal mask. The supplicant places any affairs in order, then prepares a complete funeral rite, including a suitable tomb for his corpse. He then undergoes the Little Death, forcefully separating spirit from body.
System: When the vampire undergoes the Little Death, the player rolls Willpower (difficulty 9). If successful, the subject's spirit is separated from its body and becomes Yulan-jin, with all of their normal abilities and limitations (see Kindred of the East Companion). A failure results only in the Little Death, which the vampire must recover from normally (see Kindred of the East, p. 144), although the shadow soul roll on recovering is at +2 difficulty for the Hun. A botch results in the vampire's soul becoming trapped in the Yomi World, unable to escape without outside aid. If the soul is freed, it becomes Yulan-jin but loses one point of Dharma and permanent Willpower in the process.
Resource: Dharma Book: Thousand Whispers (WW2906), Page 54-55
Embracing the True Death (Level 7 Rite)
The ultimate death rite of the Dark Jade Lover is practically a legend among the followers of the Thousand Whispers, undertaken only by those ready to become bodhisattvas. It involves the complete destruction of the body, freeing the soul to wander in the spirit worlds rather than being cast into oblivion - to look death in the eye and to embrace it like an ally, a lover, to welcome it and let go of everything else. Only the most enlightened Kuei-jin can perform this rite successfully; it is very rare in the Fifth Age.
The vampire chooses a place and time for the rite and usually invites fellow wu members and local mandarins to attend. The Kuei-jin faces Final Death in whatever manner he desires, usually by Facing the Eye of Heaven, although self-immolation is popular, particularly among the Kuei-jin of the Golden Courts, and seppuku is common for the gaki of Nippon. After meeting Final Death, the vampire's body turns to dust and scatters on the wind. If the rite is successful, the Kuei-jin's soul enters the spirit worlds and travels there. If not, the vampire is truly dead and gone forever.
There is no way of knowing how long the Kuei-jin's spirit will travel in the spirit worlds - years at least, often a mortal lifetime or more. During that time, the Kuei-jin communes with the shen of the spirit worlds, gaining wisdom and instruction. The Kuei-jin is not aware of the years passing in the Middle Kingdom, but when the spirit is ready, he returns to the physical plane. The dust that made up his body swirls up on the wind, and the Kuei-jin reappears, reborn out of nothingness.
System: Roll the character's Dharma rating against a difficulty of 9. Failure means the character suffers Final Death and is destroyed. Success allows the enlightened spirit to pass on into the spirit worlds. The time and place of the bodhisattva's resurrection is entirely up to the Storyteller.
The Wise Centipede automatically gains one point in his Dharma from the experience and appears completely healed of any damage, with full Chi scores of all types. If desired, the character can re-allocate his permanent Yin and Yang to balance those virtues, if they are not already. The vampire returns in shadow soul and remains there for a full night.
Resource: Dharma Book: Thousand Whispers (WW2906), Page 59-60
Reeds in the Cycle of Seasons (Level 7 Rite)
Just as the teed bed is sometimes burned down to the roots in time of drought, so the Wise Centipede knows that she too must occasionally pass from the scene. By means of this rite, the Thousand Whisper stages her own demise. While not the Final Death, it is very close. The vampire's body is reduced to dust, and she spends decades or centuries blowing on the winds of the spirit worlds until she finally returns to substance in a place where the Tapestry is thin.
This rite takes several months to prepare, as the Wise Centipede makes herself ready for her death by whatever means she chooses, at the appointed time and in the appointed place. Because it is so essential that the time and place and method of demise be known, this rite is usually a form of ritual sui*cide. This is most often a simple Facing the Eye of Heaven, but it can also be extremely elaborate and involve quite a large cast of unwitting participants. There are also stories of Dragon Tear or Tzu Wei masters using this rite to cleverly sidestep demises they foresaw but could not avert.
System: The vampire must spend several months preparing for the big event, though she need not work fulltime. However, she must put a fair amount of preparation in, and Storytellers should feel free to invent urgent horoscopes or rituals to disrupt the day-to-day activities of a vampire preparing to sidestep a few centuries of existence. It requires extensive prayers at various times and locations and cannot be undertaken while in bondage or under house arrest, at least not without the consent of the vampire's captors. If it is being used to fake the vampire's death, even the slightest mishap in the timing or method of death may result in the vampire's actual destruction.
A character must have a Rituals and Occult score of at least 4 each to perform this rite. If nothing has gone away during the preparations (which the Storyteller should probably make an elaborate subplot), the character makes an Intelligence + Rituals roll (difficulty 7) at the moment of her physical demise. Success means that the rite has worked. Failure means that she has met the Final Death. The length of time the vampire remain outside the Wheel is entirely up to the Storyteller; there is no way the vampire can predict the length of her false death, which can be as short as a few decades or as long as a few centuries.
When “dead," the Wise Centipede is effectively impossible to contact. Her body rots away to dust or burns to ash. Her spirit cannot be reached or compelled with necromancy, she is unaware of what happens around her, and she gains no experience. To the outside world, it as if she had met the Final Death. To the vampire, it as if she had laid down for a deep, dreamless sleep.
The vampire will swirl together from dust, fallen, leaves, thin air and the like on some auspicious night in the far future. On reforming, the vampire is naked and physically perfect, replenished in Chi and Willpower. She has left behind past lives and entered a new one. This is among the most auspicious occasions a Wise Centipede can experience, and the player makes an immediate Dharma roll unopposed by the P'o.
Resource: Blood & Silk (WW2950), Page 101-102
Thrashing Dragons
The Breathing Mask(Level 7 Rite)
It is the greatest desire of the Thrashing Dragons that they return to life. By means of this rite, elder Thrashing Dragons can (to a limited extent) live again. Through great ritual preparation, the Thrashing Dragon can walk in sunlight and experience drugs, sex and alcohol as a normal living human would.
The downsides are the price and the incredibly addictive character of the process. Some of the materials for the rite can be gathered only in the Yang World and the Yomi Realms, and other components such as rhinoceros horn, which must be bought from Silk Road merchants, who carry them from the other side of the world. The cost of even a few doses is enough to leave the purses of even the richest mandarins flat. Even those who can afford it soon cannot because having tasted the breath of life once, there are few indeed who can say no to a second taste and a third and so on. Just as among those who eat the Chi of the hsien, hundreds of years of enlightenment can come crashing down in a few short months of addiction.
The existence of this rite is well known among Thrashing Dragons, at least in rumor. Those elders who know it are unwilling to teach it to those not wise enough to use it as an instruction toward enlightenment and not as a crutch to avoid it. Indeed, many elders refuse to use the rite at all and assiduously conceal their possession of it. The frantic attempts of younger mandarins to obtain this rite, ostensibly for the purposes of enlightenment, are often painful to behold, and this single rite has probably caused more woe to the Dharma than all others combined.
System: Unlike many other rites, this rite can be performed on a Wan Kuei by another vampire or by a Wan Kuei on herself. The subject must be permanently Yang-imbalanced for this rite to work, and the ritualist must have the Science and Occult Knowledges of at least 4 each to perform the complex process of mixing the various ingredients necessary for the potion. This requires an Intelligence + Rituals roll (difficulty 8). The ingredients must be drunk at the next sunrise, and the effects last from sunrise to sunset.
While the rite is in effect, the vampire is alive again. She cannot use Disciplines, cannot spend Chi, does not have access to her innate powers and cannot soak lethal damage. The P'o still whispers in her ear, and she is still subject to shadow soul (although the Hun enjoys a -1 difficulty bonus), but she is immune to fire and wave soul. For the most part, she is a normal mortal. If killed, she suffers the Little Death, regardless of the Cause. Vampires who have been exposed to the rite must make a Willpower roll (difficulty 9) to not attempt to get further access to the Breathing Mask.
Resource: Blood & Silk (WW2950), Page 103-104
Welcoming the Penangallan (Level 7 Rite)
Among the vampires of the Golden Courts, the term penangallan describes a Kuei-jin who has fulfilled certain prerequisites. These include reaching an advanced state of the enlightenment (Dharma 6), possessing female sexual characteristics, having borne a child after taking the Second Breath and accumulating enough resources that she need never take another husband to increase her wealth.
But this position is not simply a matter of fulfilling a few preconditions. To become a true penangallan, a vampire must survive a grueling initiation similar to the rite used by the mandarins of the Quincunx to crown ancestors. It comprises a series of tests where the prospective penangallan demonstrates her Dharmic knowledge, combat skills and ability to endure and overcome pain. If the participant survives, the penangallan who tested her celebrate by forcing the hallucinogenic poison used in Donning the Necklace of Skulls between her lips and dragging her through the ritual dance and the subsequent orgy. If she fails, her corpse is left for the Eye of Heaven, and the dust of her remains that are left when night falls are used in the garden of the penangallan who sponsored her when she was a langsuir.
System: The rite involves three parts: a test of Dharmic knowledge, a test of combat ability and a test of endurance. Each test requires the player to make an extended roll at difficulty 7. In the first, the player rolls Yang three times, in the second, she rolls her Martial Arts, Melee and Firearms once each, and in the third, she rolls her Stamina three times. In each case, she must accumulate five successes in those three rolls for her character to pass the test.
If the vampire fails the first test, she loses face and cannot take the test for five years. If she fails the second test, she suffers the Little Death (including a roll for a possible act of blindness) and cannot take the test for another year. If she fails the third test, she dies the Final Death, and her soul falls into Yomi. If she passes the initiation. the penangallan gains several benefits:
● Her maximum Yang Chi is increased by 5.
● The player may spend one more point of Chi per turn than the vampire's Dharma level would normally allow.
● Her attempts to resist wave soul are decreased in difficulty by 2.
● She no longer suffers the increased likelihood of fire soul associated with permanent Yang imbalance.
These abilities last so long as the vampire continues to exist. Like Donning the Necklace of Skulls, this rite is shared with the Brilliant Embers sect of the Devil-Tiger Dharma.
Resource: Dharma Book: Thrashing Dragons (WW2907), Page 59
Resplendent Cranes
Purifications of Rice and Garlic (Level 6 Rite)
Through the use of this powerful and closely guarded rite, a Resplendent Crane mandarin may, for a time, become truly holy. Though this state is fragile, it is blessed creatures of wickedness cannot stand against the vampire, and the Crane's touch causes them grave pain. It is said that those in this state who can meet the Eye of Heaven while retaining their composure ascend directly to Heaven. Of course, there is no real evidence of this. With the turning of the Age, this ritual becomes more and more difficult, until it finally ceases to function in the 1700s.
System: The Crane must have her internal organs removed, save for the heart, diaphragm and lungs. Doing this according to the proper ritual forms requires at least 10 cumulative successes on an Intelligence + Medicine check (difficulty 8). One roll is permitted per hour, and the process must be completed by sunrise. Obviously, the vampire cannot do this herself.
In place of the absent internal organs, the vampire's body is stuffed with white rice fumigated in the most expensive of incenses and garlic cloves upon which have been carved prayers to the buddhas and the ministers of Heaven. This process causes the vampire to take three health levels of unsoakable lethal damage that cannot be healed until the vampire's insides are allowed to return to their normal configuration. Carving the garlic requires 50 successes on a Dexterity + Crafts (Carving) roll (difficulty 8), though assistants can be employed, provided they are properly purified during the work.
The vampire must then stay awake, meditating, all through the daylight hours, This requires three Stamina + Meditation rolls: One at difficulty 7, one at difficulty 8 and one at difficulty 9. If all three rolls succeed, the player must make a test just as if the character had reached an auspicious occasion (see Kindred of the East, p. 52-53). If the P'o succeeds, the vampire immediately dies the Little Death from accumulated bodily and spiritual trauma and experiences a concurrent act of blindness. It is traditional to burn the corpse after such failures.
If the vampire succeeds in the Dharma roll, she immediately gains a form of True Faith, The player may roll a number of dice equal to half the vampire's Dharma (round up) to repel wicked creatures as if the vampire had the first level of Western True Faith (as described in Vampire: The Masquerade, p. 272). The vampire need not use a holy symbol to repel unrighteous beings, though she must pray, gesture or otherwise indicate her displeasure. The vampire's touch also causes one level of aggravated damage to any unrighteous being, in addition to any normal hand-to-hand damage that might apply. Obviously, the vampire's Faith does not affect herself.
This effect lasts until the player fails a soul state roll. While in this state, the vampire cannot perform internal alchemy (as he has no internal organs) and so can only feed by breath or osmosis. In fact, imbibing anything at all is impossible, for the vampire has no stomach. Also while in this state, the vampire cannot spend or gain Demon Chi.
Resource: Blood & Silk (WW2950), Page 99-100
Naming the Ancestor (Level 7 Rite)
In earlier ages, every Dharma had its own version of this rite, usually called Crowning the Ancestor. Now only the Cranes practice it on a regular basis, and the other Dharmas simply call on Crane masters of rituals when they wish it performed for one of their own. The only notable exception to this is Welcoming the Penangallan, the rite practiced in the Golden Courts by members of the Burning Embers sect of Devil-Tigers and the Passion Bloodflower sect of Thrashing Dragons (see Dharma Book: Thrashing Dragons, p. 59).
A Kuei-jin ancestor holds a position of spiritual authority as well as an institutional role, and Cranes' concern for proper leadership makes them intent on proving that a candidate for ancestry does in fact have the necessary qualifications. Details of the rite vary from one sect to the next; what follows is a common version practiced among the August Courts of the Quincunx.
The candidate must first, over the course of five nights, compose a poem or memorial on each of the five ways of the Great Principle and then present each in an address to the examiners. Each night requires a Dharma + Academics roll for the written text and a Dharma + Expression roll for the speech, all at difficulty 7. If there are hecklers or detractors, make an opposed roll to represent the effort at distracting the candidate (generally Wits + Expression or Manipulation + Intimidation) against the candidate's written or verbal roll, with the candidate requiring more successes than the hecklers. The standard modifiers for social rolls between characters with differing Dharma ratings apply (see Kindred of the East, p. 54).
The candidate must then maintain a 24-hour vigil in a spot chosen by the court's mandarins. This cannot be in direct sunlight, but can require the candidate to face terrifying or confusing environments. The usual rolls and costs for maintaining wakefulness during daytime apply, along with one or more Willpower rolls at difficulty 7 in the face of powerful distractions. The Flame Court of Hong Kong has been known to submit candidates to low-flying aircraft with a chosen spot just short of the end of an approach to a local airport.
Finally, the candidate must fight and defeat three disciples or jina chosen from among the court's ranks, all less than two centuries from their Second Breath. Tradition allows any hand-to-hand weapon for the challengers, while the candidate must use only his own abilities and disciplines. She must subdue the attackers, who strike at her simultaneously. Most courts allow one challenger death, but regard more killing as evidence that the candidate lacks an adequate range of resources for responding to such crises.
A candidate who passes all these tests stands confirmed before the court. A night of blessing and celebration follows, after which the new ancestor gains the following benefits:
● She may store five more points each of Yin and Yang Chi in her body than her Dharma level ordinarily allows.
● She cannot willingly enter fire soul, but she receives a -2 difficulty bonus on all efforts to oppose negative soul states.
● She may use Demon Chi to power Demon Arts and burn raw Demon Chi without having to make a shadow soul roll. Black Wind still requires a roll each round, but the above benefit drops the difficulty to 6.
These benefits last even if the ancestor steps down from authority. Only transfiguration into akuma condition or other comparably thorough reshaping of the soul can remove them.
Resource: Dharma Book: Resplendent Cranes (WW2908), Page 65-66
这全是剧情杀的高级礼也槽点过多了，不过鬼人的变人难度比靠魔法把血族变回人要简单的太多了 sosgame67 发表于 2020-9-12 23:02
这全是剧情杀的高级礼也槽点过多了，不过鬼人的变人难度比靠魔法把血族变回人要简单的太多了 ...
那个生者面具不是真的变人，而是变得极像人 雷鹰 发表于 2020-9-13 01:46
那个生者面具不是真的变人，而是变得极像人
这个礼的用处也是挺微妙的..我记得鬼人本身就能喝酒（而且能喝醉）吃饭，单纯为了重新回到阳光下体验凡人生活代价也太高了.. 本帖最后由 雷鹰 于 2020-9-13 10:46 编辑
sosgame67 发表于 2020-9-13 07:03
这个礼的用处也是挺微妙的..我记得鬼人本身就能喝酒（而且能喝醉）吃饭，单纯为了重新回到阳光下体验凡人 ...
能变得和人接近已经很好了。现代心法书根本没写这个，我猜是随着纪元的更迭消失了
他们的能力有这个特性：随着纪元之轮的推动，邪恶加剧，很多能力都黑暗化、弱化或干脆消失了。魔虎的纪念文礼也是消失（不过那个是真的厉害，纯剧情杀。虽然大部分情况下效果偏隐秘）
弱化的有魂飞魄散（Soul Flaying）。中世纪的比现代强
然后丽鹤心法书写了中世纪礼的现代版本，都弱化了
黑暗的有他们的圣体（神体）异能，中世纪版更偏向对纯粹元素的操控。老实说我更喜欢这个版本 雷鹰 发表于 2020-9-13 10:43
能变得和人接近已经很好了。现代心法书根本没写这个，我猜是随着纪元的更迭消失了
他们的能力有这个特性 ...
魔虎那礼告上天完全是把剧情杀写到脸上了..我记得还有老外跑团时真搞了篇essay出来阐明目的，人家st十分感动直接准许，对比隔壁龙城的9环wish大家基本都是拿来模拟其他法表法术真是天壤之别.. 我记得cwod的所有系列基本上都是面对命定的末日进行的抗争，一蟹不如一蟹今不如古是理所当然，在这一片漆黑的前景下为了救赎/升华/希望而抗争奋斗，当然你要是进行crossover就会觉得他们完全不在一个世界线上.. sosgame67 发表于 2020-9-13 11:55
魔虎那礼告上天完全是把剧情杀写到脸上了..我记得还有老外跑团时真搞了篇essay出来阐明目的，人家st十分感 ...
请问哪里看的跑团？油管吗 sosgame67 发表于 2020-9-13 07:03
这个礼的用处也是挺微妙的..我记得鬼人本身就能喝酒（而且能喝醉）吃饭，单纯为了重新回到阳光下体验凡人 ...
击龙这个就是为了修炼用的。千呤也有很多礼，表面上就是自杀实际是为了修行... 雷鹰 发表于 2020-9-13 13:40
击龙这个就是为了修炼用的。千呤也有很多礼，表面上就是自杀实际是为了修行... ...
千吟的心法我记得是所有心法里最难提升的（基本认为是不可能达成..）不过鬼人的问题还是后期异能写得太敷衍随意,作为补充书刊在5v连背景存在也是基本被吃书掉了（我记得5版东京boss现在是个tz..) sosgame67 发表于 2020-9-13 16:10
千吟的心法我记得是所有心法里最难提升的（基本认为是不可能达成..）不过鬼人的问题还是后期异能写得太敷 ...
千呤的心法美德是中庸，难度很大，所以也是五条主心法里人数最稀少的
鬼人异能的问题除了高级的敷衍还有设计不行，不均衡很乱。而且一些异能的效果有重叠。价格还贵（都是等级*8。听上去很美好，“鬼人全部平等所以没有氏族异能”，不过实际买起来可真...）
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