《靈寶領教濟度金書》Vol. 100

This scripture describes the liturgical procedure (Keyi) of the "Green Mystery Salvation Rite" (Qingxuan Jiuku Zhai) performed by the Lingbao Daoist tradition. The ceremony begins with priests offering incense and paying homage while reciting the Guardian Spirit Incantation (Weiling Zhou), summoning the Five Directional Deities for protection. These deities are: the Green Emperor of the East (Shihuang) guarding the soul, the Red Emperor of the South (Danlao) protecting the body, the White Emperor of the West (Haoling) attending to the primordial spirit (Yuanshen), the Black Emperor of the North governing life, and the Yellow Emperor of the Center commanding all deities.

Next, the priests chant the Imperial Proclamation (Yuanhuang Gao), praying for the elimination of sins and enrollment in the celestial register. Through the Golden Register (Jinlu, a secret Daoist talismanic text) they establish immortal status, using Jade Characters (Yuzi, sacred script) to dispel calamities. Within the Vermilion Palace (Zhuling Gong, where souls are refined), they cultivate the physical form to enable the spirit's ascension to heaven. The Three Officials (Tian, Di, Shui Guan) and Nine Departments (Jiuyou hell realms) deities all receive the liberation ritual, enabling deceased souls to rise to paradise.

The master priest strikes the ritual drum twenty-four times, summoning the Three Primordial Qi (Xuan, Yuan, Shi) from the Supreme Three Heavens and Laozi (Taishang Laojun), while simultaneously activating their internal pantheon: the Three-Five Merit Officials (Sanwu Gongcao, divine messengers), Left and Right Envoy Attendants, Incense Golden Boys, Flower-Scattering Jade Maidens, and Five Emperor Direct Emissaries (Wudi Zhifu) – thirty-two protective deities in total who descend to the altar space.

The ritual specifically invokes the Green Mystery Elder Lord of the Eastern Extremity (Dongji Qingxuan Laojun, also known as Taiyi Jiuku Tianzun) to bestow wondrous Qi and radiant light, ensuring the priests' sincerity swiftly reaches the celestial court. Finally, the presiding priest, identifying as a humble subject, leads all participants in devoutly petitioning various sacred beings including the Three Pure Ones (Sanqing: Yuanshi Tianzun, Taishang Daojun, Taishang Laojun), the Salvation Tianzun, Thirty-Two Heaven Sovereigns, Five Directional Ancient Sovereigns, Sun-Moon-Star Lords, Three Officials, and the Four Saints of the North Pole – all invited to descend upon the ritual platform to collectively participate in the salvation of departed souls.

This passage is an invocation text from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, depicting the ceremonial invitation of various deities during a Zhaijiao (purification ritual). The described pantheon is extensive, encompassing:

First, the stellar deities system, including the Eighteen Stellar Lords (key figures among the Twenty-Eight Lunar Mansions) and the Supreme Mysteries Pivot officials of the Three Pure Realms (high-ranking deities under the Sanqing). Next are salvation deities like the Salvation Realized Ones and Great Compassion Realized Ones—immortals specializing in worldly deliverance. Also featured are underworld governors such as Fengdu the Great Emperor (supreme deity of the Daoist netherworld) and the rulers of the Nine Layers, Ten Caverns, Six Palaces, and Nine Darknesses.

The text particularly highlights the Yellow Register Court (a specialized Daoist institution for soul salvation) and the Three Officials (Heavenly, Earthly, and Water Officials)—deities central to salvation rituals. During the ceremony, the ritual master humbly addresses himself as "your servant," demonstrating pious supplication:

We have heard how the supreme deities manifest the true Dao, illuminating heaven and earth like sun and moon. Above, they inherit the numinous light from the Dragon Han kalpa (the Daoist cosmic inception era); below, they reveal the majestic virtue of Primordial Qi. Their grace spreads boundlessly like lotuses across the ten directions, while their awe-inspiring power illuminates the Nine Darknesses to save beings. Their traces are elusive, their names transcend mortal comprehension—only through sincere resonance can one perceive their mystery.

We practitioners, graced by the favor of Qinghua Palace (referring to Shangqing realm), take refuge in misty immortal realms, sheltered from celestial thunder. Moved by saintly kindness vast as wind, clouds, sun and moon, we vow to exhaust our efforts in propagating the Great Dao and assisting virtuous teachings. Whenever supplicants seek absolution, we shall truthfully convey their pleas to the celestial court.

The text then details the petitioner's (ritual sponsor's) appeal: With utmost sincerity and countless prostrations, the devotee expresses anguish over souls trapped in the pitch-dark Nine Darknesses (metaphors like "Night Chasm" and "Frost Courtyard" denote hell realms), imprisoned behind bronze gates and iron ramparts formed by karmic obstructions. Once fallen therein, liberation becomes near-impossible across aeons. Though repentance offers a path, who can open the gate of salvation?

Thus they reverently invite immortals from the Palace of Eternal Bliss (abode of the Eastern Pole Azure Emperor) and the Palace of Wondrous Dignity (domain of the Supreme Salvation Celestial Worthy), praying they unfurl dragon-sealed phoenix-edicts (highest-tier salvation documents), light wisdom-lamps for the lost, and steer compassion-boats across seas of suffering. These deities serve as pillars bridging yin-yang and timeless bridges of deliverance. Therefore, we purify the altar, solemnly prepare ritual implements, and await the deities' sacred descent.

This Daoist ritual depicts the magnificent descent of the Celestial Worthy of Universal Salvation (Taiyi Jiuku Tianzun, a principal Daoist deity responsible for delivering souls from suffering) to the sacred altar. The ritual platform is arranged with utmost solemnity: emerald mists drift through forests adorned with seven treasures, while a nine-colored lotus throne radiates brilliant light. The Celestial Worthy descends upon a cloud chariot along the Yellow Path (celestial gateway), surrounded by countless layers of Dao-Qi (primordial energy), accompanied by eighty-one white jade chariots. The glint of celestial swords and halberds shines solemnly, while rainbow auroras swirl with numinous radiance.

Countless immortals and perfected beings encircle the scene in reverent homage, as the Three Realms of Heaven, Earth, and Humanity alike receive divine grace. The Daoist priest leads the assembly in the altar-ascension ceremony, offering incense in three successive prayers:

During the first incense offering, all participants bow deeply, praying that the sacred smoke may ascend directly to the celestial realm as an offering to the supreme "Treasure of the Dao." They beseech the Celestial Worthy of Universal Salvation for protection, that their ancestors may ride divine beasts to ascend to the Jasper Pool (immortal realm), discourse on the Dao with golden immortals, and bring lasting peace to the nation.

The second incense offering venerates the "Treasure of Scriptures," praying for the merit transfer to nine generations of the ritual sponsor's ancestors and all departed kin across lifetimes. May their karmic obstructions dissolve, liberating them from the underworld to don celestial robes and roam the Violet Void, comprehending the profound mystery of "creation from nothingness," thereby perpetuating blessings upon their lineage.

Each incense offering concludes with vows of refuge in the master-teachers and all sacred beings, praying that upon attaining the Dao, practitioners may merge with the Dao and transcend physical limitations. Through incense smoke, hymns, and visualization, the entire ritual constructs a sacred space for divine-human communion, embodying Daoism's religious functions of soul salvation and worldly blessing.

We now commence the Ascension to the Altar ceremony. All participating Daoist priests shall join in performing the Threefold Incense Offering with full prostration. May this curling incense smoke rise straight to the celestial realms as an offering to the most venerable divine masters. With utmost sincerity we submit ourselves, bowing in full devotion to the Celestial Worthy of Salvation from Suffering (Taiyi Jiuku Tianzun). Through these meritorious deeds, may we deliver souls trapped in the Nine Nether Hells and all suffering beings caught in the Five Paths of Rebirth.

May the souls wandering in eternal night behold light once more, and may the dark underworld be illuminated as bright as day. Let icy torments become still as tranquil waters, and scorching agonies dissolve completely. May mountains of blades transform into lush forests, and sharp swords turn into soaring birds - may all karmic causes of the Six Paths be utterly eradicated. May our minds become like limpid pools reflecting wisdom's blossoms, and may mountains of karmic obstacles melt under the radiance of our true nature, freeing us eternally from darkness and suffering to dwell in perpetual joy.

Now we reverently burn incense and take refuge in the assembly of enlightened masters. May we, upon attaining the Dao, eternally enjoy the natural Way, merging completely with the Great Dao.

We proceed with the Liturgical Prostrations and Repentance, performing the Pacing the Void (Buxu) chant:

Treading upon the tracks of rosy clouds, we walk through the void following mysterious rhythms. Chanting the sacred names of the highest celestial worthies, our hundred meridians naturally harmonize. Bending down, we summon immortal youths from the four seas; lifting our gaze, we join hands with celestial maidens. Fragrant blossoms rain down from the heavens as numinous breezes gently caress. Through vows cultivated in past lives, today we transcend the mundane world. Before the throne of the Supreme Dao Ancestor (Taishang Dao Zu), even ten thousand kalpas of rebirth seem but a newborn moment.

Behold the majestic Mystic Metropolis Mountain (Xuandu Shan), sacred pilgrimage site of the ten directions. Upon the resplendent Celestial Jewel Terrace, radiance outshines the flowing sunlight. Jade trees shimmer with luminous splendor, vermilion fruits glow with crystalline purity. Constantly contemplating our primal essence (Yuanshen), we refine bodily fluids to fortify our form. Golden light and purple qi (Ziqi) permeate everywhere, leading to the Great Vehicle's realm of carefree liberation.

Visualizing the Supreme Dao Ancestor, our dantian (energy centers) radiate brilliant light. To our left accompanies the Stellar Lord of Flourishing Splendor (Yuyi Xingjun), to our right walks the Stellar Lord of Crystalline Radiance (Jielin Xingjun). Through six perfections of cultivation we transcend the ordinary, our virtue (De) growing ever more refined. Through accumulated merit from past existences, hearing the true scriptures feels like reuniting with beloved kin. Endowed with extraordinary wisdom, we joyfully chant these profound texts. Our bodies fill with supreme harmony qi (Taihe Qi), exhaling and inhaling the essence of rosy mists. Embryonic breathing (Taixi) quiets our hundred meridians as we deeply contemplate the mysteries of the three dantian. The Niwan Palace (upper dantian) becomes transparently luminous, ultimately achieving the golden immortal body.

Even demon kings respectfully receive teachings, thereby enabling our audience with the celestial hosts. All this originates from purification practices, accumulating merit to resolve karmic ties. Ultimately we soar through the great void, joining hands with high-ranking immortals in shared wanderings.

Threefold Dedication:

Take cultivation as your lifelong companion, cherish scriptures as precious treasures. Uphold precepts to restrain the six senses, contemplate the Dao to abandon desires. In simplicity nourish upright qi, in serenity guard the spirit (Shen). Even celestial demons come to offer protection, enjoying boundless blessings through endless rebirths.

The nation prospers and thrives, as Daoist scriptures spread far and wide, with celestial and earthly realms united in prayer. Practitioners with sincere hearts cultivate fields of merit (Futian, meaning pathways to accumulate virtue), while the profound Dharma Wheel (Falun, symbolizing the teachings of Dao) continues to radiate its brilliance. Such practice elevates ancestors across seven generations to heavenly realms and enables practitioners themselves to ascend to immortality in broad daylight.

The Great Dao (Dao) is profound and mysterious, responding invariably to sincere devotion. By refining a transcendent physical form, one ultimately achieves a Vajra-indestructible body, transcending the sufferings of the Three Realms (Desire Realm, Form Realm, and Formless Realm) and liberating oneself from the Five Sufferings of hell (birth, aging, sickness, death, and separation from loved ones). All this is attributed to the supreme Daoist scriptures, which we should reverently venerate with tranquil hearts.

(Following are the liturgical prostrations from Daoist purification rituals [Zhaijiao]):

With utmost devotion, we bow to the Supreme Great Dao;

With utmost devotion, we bow to the Thirty-Six Divisions of Sacred Scriptures;

With utmost devotion, we bow to the Great Master of Mysterious Centrality (referring to Laozi), the primordial ancestor of Daoism.

After reaffirming their ritual roles, the presiding priest and attending officials jointly declare:

We sincerely petition the Celestial Venerable of the Primordial Beginning (Yuanshi Tianzun), the Supreme Lord of the Dao (Taishang Daojun), the Supreme Venerable Sovereign (Taishang Laojun), and other exalted deities, along with compassionate saviors such as the Eastern Extremity Azure Venerable (Dongji Qingxuan Laojun) and the Heavenly Worthy of Supreme Oneness Who Saves from Suffering (Taiyi Jiuku Tianzun). We also honor the Ten Directions’ Saviors of Suffering, the Nine Heavens’ divine assemblies, the Thirty-Two Heavens’ Gods Who Deliver Humanity, and the Five Directions’ Five Ancient Sovereigns.

We specially invoke the Eleven Luminaries of the Shangqing tradition (an important Daoist school), the Three Primes and Three Officials (Celestial, Earthly, and Water Officials), the Four Saints of the Northern Dipper, and the Southern Dipper’s Six Palaces’ True Lords, along with the Twenty-Eight Lunar Mansions’ Star Lords who govern celestial phenomena. We also venerate the True Lords of the Three Mysterious Pivotal Bureaus from the Lingbao tradition and the Five Masters of the Lingbao lineage.

Further, we petition the celestial ministries of the Nine Heavens and the divine offices of the Heavenly Courts, as well as compassionate immortals like the Savior of Suffering (Jiuku Zhenren) and the Wonder-Working Realized Being (Miaoxing Zhenren), who deliver sentient beings. Special reverence is offered to the presiding immortals of the Taiyi Mystical Life Bureau and the Azure Mystical Yellow Register Court (Daoist ritual institutions), along with the Three Primes’ Nine Bureaus, the Five Sacred Peaks’ Five Thearchic Lords, and other deities governing mountains and earth spirits.

Lastly, we honor the Great Emperor of Fengdu (ruler of the underworld), the divine hierarchy of the Nine Darknesses’ hells, and local deities such as City Gods (Chenghuang) and Earth Gods (Tudi). We acknowledge the Eastern Extremity True Lord’s power to revive the dead and the Northern Feng Emperor’s sacred virtue of harmonizing Yin-Yang, whose grace permeates the netherworld.

This scripture describes a zhaijiao (purification ritual) ceremony for the salvation of departed souls. The precious spring (symbolizing celestial waters) brims with sweet dew, while divine trees shower nourishing rain. When deities respond to mortal supplications, they can manifest in countless forms as innumerable as grains of sand, riding the Qi (vital energy, a core Daoist concept) through the void in immediate resonance with each prayer.

The divine will runs deep and boundless, with immeasurable merit—all devotees participating in the ritual receive spiritual transformation. The patron (the lay practitioner hosting the ceremony) worries that deceased loved ones, obscured by worldly defilements in life, became entangled in egoistic conflicts like travelers lost in thick fog. The departed indulged in the seven emotions (joy, anger, sorrow, pensiveness, grief, fear, and shock), transgressing cosmic and moral principles by succumbing to the three poisons (greed, hatred, and delusion). Their transgressions were recorded on the Black Registers (underworld ledgers), while the Three Corpses (three malevolent spirits residing within the body) seized the chance to cause havoc, trapping their hun and po souls in the ghostly realm beyond salvation.

Now through the establishment of a sacred altar (ritual platform), supplications are made for divine descent. May the deities who ride phoenixes and lion-drawn chariots perceive the devotees' sincerity, dispatching immortals from the Yellow Register Bureau (Daoist institution overseeing ritual registers) to deliver dragon-inscribed pardons. Let underworld officials burn the sin ledgers with wisdom's fire and cleanse transgressions with compassion's water. The radiance of night-shining pearls illuminates the netherworld, liberating souls from darkness as their names are transferred to the Eastern Pole Refinement Office (institution for soul purification). After cultivation in the Southern Courts (underworld administrative offices), may they ascend with the morning light, freed from infernal constraints, escorted by guardian deities to audience in the celestial court.

Final prayers seek auspicious blessings for the patron—household safety, yin-yang harmony, and the convergence of five-directional Qi (the energies of Metal, Wood, Water, Fire, and Earth). Greater still is the wish for universal peace and flourishing life—that all beings escape calamities, the mortal realm filled with light while lamentations cease in the underworld.

(Note: Technical terms like "Qi," "Three Corpses," and "Yellow Register Bureau" are preserved with contextual explanations; ritual contexts like zhaijiao and salvation rites are clarified; classical allusions like "Three Worms" are rendered accessibly; interpretive content remains within 1.5 times the original length.)

This scripture forms a crucial part of Daoist Zhaijiao (purification ritual) ceremonies, comprising two main sections: the expression of vows and blessings, and the meditation on deities with incense offering. It begins with twelve auspicious aspirations: for clear heavens and pure earth (Qiankun ming su), for the cosmic Qi (vital energy) to remain pristine (Qixiang qing xuan), for the longevity of sagely rulers, for teachings to spread across the eight directions (Hua qia ba tian), for celestial nectar to descend, for terrestrial auspicious signs to manifest, for orderly seasons, for flourishing of all beings, for familial harmony, for national prosperity through talented individuals, for the widespread merit of ritual performance, and for increasing divine blessings.

During the incense meditation, the ritual master invokes deities including the Incense Official Messengers and the Left-Right Dragon-Tiger Lords to descend upon the altar. References to "golden fluid, cinnabar, jade blossoms" (Jinye danbi zhiying) denote sacred alchemical substances in Daoist cultivation. The master prays for successful spiritual attainment (Xuedao dedao), that participating devotees (Zhaizhu) may receive blessings, and that both the realms of Yin and Yang may be graced. Amidst the rising incense smoke, celestial youths and jade maidens from the ten directions are said to gather to protect the ritual space.

The concluding section documents the complete ceremonial sequence: after the incense conveys petitions to the Eastern Pole Azure Mystery Elder Lord (the Great Compassionate Savior of Suffering, a paramount Daoist deity for salvation rituals) and the Sovereign Emperor Who Protects Primordial Fortune, the master proceeds through standardized phases—exiting the main hall, descending from the altar, returning to the meditation chamber, and offering gratitude to teachers. These meticulously ordered steps exemplify the structural rigor and sacred intentionality inherent in Daoist liturgical (Keyi) practice.