《靈寶領教濟度金書》Vol. 101

The Lingbao Lingjiao Jidu Jinshu records the morning ritual procedure of the Mingzhen Zhai (a purification ritual for the salvation of departed souls) in Daoist practice. Before the ceremony begins, the ritual masters first pay homage to the patriarchs according to protocol, calming their minds and entering a meditative state.

The ritual commences with the recitation of the Weiling Zhou (Guardian Spirit Incantation) to purify the altar space:

"Azure Radiance (Qi of the East) shines faintly, the sun's brilliance summons spirits. The Divine Tiger (guardian beast) wards off evil, while celestial bells soar through the skies. Annihilate all treachery, bind the myriad demons. The Nine Subtleties (stars of the Northern Dipper) revolve, the Eight Mighty Ones (divine powers of the eight directions) gather essence. A thousand perfected beings verify the records, the Three Primes (Heaven, Earth, and Water Officials) cleanse all impurity. To the left, we summon the Yellow Emperor of the Center; to the right, we command the Six Ding Divine Generals. Seven turns and eight harmonies, circling in accordance with the celestial scriptures. The sacred transformation is majestic, the Three Dao (paths) flow smoothly. Auspicious clouds spread widely, merging with the vision of the Yellow Court (Dantian). Harmony unites with the Dao and attains perfection."

Next, the ritual drum is struck twenty-four times (symbolizing the twenty-four solar terms), followed by the Falu (Opening the Stove) ceremony. The master visualizes the deities within his body emerging to report to the Three Pure Ones (Jade Pure, Supreme Pure, and Grand Pure):

"By the command of the Supreme Dao Lord, born from the Three Original Qi (Xuan, Yuan, and Shi—the primordial energies of the Three Heavens), we summon the Thirty-Five Merit Officers (divine beings within the body), the Left and Right Official Messengers, the Golden Lad who tends the incense, the Jade Maiden who conveys messages, the Five Emperors' Direct Talismans, and the Day's Incense Officer—thirty-two divine beings in total—to array themselves in solemn attire and open the Mystic Altar (ritual platform)."

The master then declares the purpose of the ritual:

"This purification is performed for the salvation of departed souls. All petitions are detailed in the memorial (a document submitted to the celestial court). May the Dao Qi of the Jade Pure (the highest level of primordial energy) and the wondrous light of Lingbao descend, flowing into our bodies, so that our sincerity may swiftly reach the presence of the Jade Emperor."

Finally, the master announces his ritual rank (divine office):

"Your servant, [name], who presides over the Great Mingzhen Purification of the Nine Netherworlds' Jade Casket, along with the assembled officials at the altar, sincerely petitions the Most High Venerable Lord of Primordial Commencement (Yuanshi Tianzun), the Supreme Dao Lord, the Supreme Elder Lord, the Jade Emperor, and all the perfected beings of the Three Realms, as well as the Thirty-Six Heavenly Emperors and the sages of the Mystic Metropolis and Jade Capital (celestial palaces)."

This liturgical sequence exemplifies the Daoist religious concept of resonance between heaven and humanity, as well as the correspondence between inner and outer dimensions in ritual practice.

This passage from the Lingbao Lingjiao Jidu Jinshu (Golden Scripture of Salvation Through the Numinous Treasure Teachings) describes the memorial document presented by Daoist priests to the deities during Zhaijiao (purification rituals) on behalf of devotees. The general meaning is as follows:

We practitioners have heard that during the primordial chaos at the dawn of the cosmos, after five kalpic cycles had unfolded, the venerable Daoist deities—including the Great Master of the Mysterious Center, the twenty-four perfected beings like the Prime Minister and High Steward, along with the Sovereign Perfected Lord of Western Citadel, the Great Unity Perfected Being (Taiyi Zhenren), and the High Minister of the Eastern Peak and Director of Destinies Lord Mao (Maogong)—began their mission to enlighten sentient beings. They disseminated wisdom through scriptures written in phoenix-seal and dragon-script (fengzhuan longzhang, the esoteric Daoist writing system), illuminated the eight directions with vermilion texts and jade characters (chishu yuzi, sacred scriptures in cinnabar ink), subdued demons and malevolent forces, and governed the cycles of life and death.

Though we practitioners have endured countless trials to encounter the Daoist teachings, we still have not fully comprehended the profound mysteries. Like ants scurrying in narrow cracks, our fleeting existence passes as swiftly as a white steed glimpsed through a crevice. Now, holding fast to our original intention of universal salvation and mindful of the unbreakable covenant made with the deities, we hereby present the devotees' petitions to the celestial court.

The realms of humans and the underworld stand in stark contrast: the celestial spheres shine with majestic radiance as abodes of immortals and sages, while the netherworld lies shrouded in gloom as the dwelling of spirits and ghosts. Sentient beings, trapped in the six paths of rebirth, accumulate karma and remain entangled in the snares of the Ninefold Netherworld's prison of sins, sinking in the sea of suffering without deliverance. Presently, certain devotees (the ritual sponsors), burdened by heavy karmic debts from past lives and enmeshed in evil obstructions, find their transgressions recorded in the registers of the Three Primes (sanyuan: upper, middle, and lower origin eras), their souls confined in the darkness of the underworld. Only through sincere Zhaijiao rituals, offering gold and silk as tokens of faith, and repenting transgressions according to the dignified liturgical protocols, can the deities be moved to respond. May the Dragon Talismans (fulu, summoning deities and dispatching generals) manifest their numinous power, and may the immortal envoys descend to guide the departed souls onto the path of cultivating perfection.

This passage reveals the essence of Daoist salvation liturgy (keyi): through the priest's mediation between heaven and humanity, divine power is invoked to redeem lost souls. References to the "twenty-four perfected beings," "Three Primes," and "Dragon Talismans" reflect key Daoist concepts, illustrating the belief that standardized rituals can facilitate divine communication and karmic redemption.

This scripture describes the incense-offering scene and prayer content in a Daoist Zhaijiao (purification ritual). At dawn, the Daoist priests ascend the ritual platform to perform the ceremony, offering incense in three successive prayers.

During the first incense offering, the fragrant smoke spirals upward as an offering to the supreme "Wushang Zhizhen Tongbao" (the highest divinity in Daoism). The assembly kneels devoutly, praying to the "Supreme Three Pure Ones" (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun): May these meritorious deeds protect the imperial ancestors and the nation's foundation. They beseech the celestial beings to descend in their phoenix-drawn chariots, that the nation's fortune may endure like the eternal celestial mechanism and imperial authority last as long as heaven's cycles. They bless the emperor's governance, that all regions may pay tribute, the Five Sacred Mountains share longevity, and the realm remain unified. May imperial descendants uphold sagely virtue, the inner court assist wisely, officials maintain harmony, and all jointly preserve this golden age of peace.

The second incense offering is presented to the "Wushang Zhizhen Jingbao" (the supreme Daoist scriptures). They pray these merits may bless the ritual patron's ancestors across generations, cleansing accumulated karmic transgressions so they may dwell peacefully in the celestial realms. May the patron's lineage obtain the elixir of immortality, perpetual blessings, and everlasting prosperity.

The third incense offering petitions for the patron's personal fortune and longevity: May heaven grant extended life, earth bestow blessed foundations, daily existence be as gentle as spring breezes, and the mind attain mirror-still tranquility. May they enjoy prosperity, peaceful twilight years, and maintain the family tradition of literary cultivation.

After each incense offering, the assembly takes refuge in the "Great Sage Assembly of Ultimate Truth" (perfected Daoist saints), praying to unite with the Dao and ultimately attain the formless supreme state. The entire ritual conveys prayers through incense smoke, embodying the Daoist cultivation principle of "cosmic resonance between heaven and humanity."

This scripture is a prayer chant used in Daoist zhaijiao (purification rituals) during incense offerings, containing three main layers of meaning:

The first section describes the devotee's aspirations while burning incense: May this curling smoke rise directly to the celestial court, as an offering to the supreme Sanqing (Three Pure Ones, namely Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun). The practitioner kneels in reverence, praying to dedicate the merit to deceased teachers, relatives, and friends, that the departed may ride clouds and cranes to ascend to the immortal realms—cultivating the Dao amidst jade palaces and pavilions, roaming freely in the vast Taiji (Supreme Ultimate) void. Simultaneously, blessings are sought for the living to receive heavenly grace, be cleansed of worldly afflictions, and perfect their observance of precepts.

Three gatha verses then express essential cultivation principles: The first teaches adepts to regard Buddhist teachings as companions, treasure scriptures like jewels, restrain sensory desires through precepts, and maintain serene detachment—qualities that command respect and protection even from celestial demons. The second describes how when scriptural teachings flourish, both celestial beings and humans may jointly realize liberation; through mind cultivation and accumulated virtue, seven generations of ancestors may be reborn in heaven while practitioners achieve daylight ascension. The third reveals the profound mystery of the Dao—sincere practice enables complete spiritual transformation, transcending the sufferings of the three realms and liberation from hell's torments.

The conclusion presents threefold prostrations: First to the supreme origin of the Dao, then to the thirty-six venerable scriptures of Daoism, and finally to the Mystic Central Masters (referring to ancestral teachers who transmitted the Dao). The presiding priest, self-referencing as "your servant," solemnly petitions the primordial Yuanshi Tianzun and other supreme deities of self-so nature, including the Jade Emperor and perfected sages of the ten directions.

This scripture fully demonstrates the ritual sequence of "incense offering—verse recitation—prostration—petition" in Daoist zhaijiao, integrating multiple dimensions including merit dedication, salvation of the deceased, and essential cultivation teachings.

This scripture depicts a Daoist ritual for the salvation of departed souls, encompassing three key dimensions:

First, it enumerates the celestial hierarchy of Daoist deities. References to the "Thirty-Two Heavenly Sovereigns," "Jade Void Celestial Emperor," and "Golden Tower of the Jade Capital in Mysterious Metropolis" all denote the highest echelons of the Daoist pantheon. The "Thirty-Six Honored Scriptures" represent core Daoist texts, while the "Twenty-Four Perfected Ones" are immortal beings who have attained the Dao. Together, these sacred beings form the divine witnesses of the salvation ceremony.

Next, it describes the sins of the deceased and their redemption. During their lifetime, the departed accumulated negative karma through "entanglements of the six senses" (desires arising from eyes, ears, nose, tongue, body, and mind) and "five thieves constructing transgressions" (five harmful mental tendencies). This caused their "heart-field's still waters to churn" (loss of inner peace) and their "nature-ocean's spiritual light to dim" (obscuration of innate virtue). These transgressions led to their names being recorded in the "Black Registers" (underworld ledgers of life and death), requiring the intervention of "jade decrees" (heavenly mandates) and "golden texts" (scriptures for soul salvation) to dissolve their karmic obstacles.

The final section presents prayers and aspirations. Through the zhaijiao ritual (Daoist purification ceremony), practitioners hope the departed souls may achieve "marvelous liberation of both form and spirit," transcending the "Vermilion Flames to attain perfection" (rising above hellfire to realize the Dao). Simultaneously, they pray for the ritual sponsors to receive "the serenity of five blessings" and their lineages to flourish like "orchids and osmanthus blooming together." The entire ceremony aims to liberate the deceased while blessing the living, embodying the compassionate spirit of "impartial grace like rain and dew."

The text employs symbolic geography: "Southern Chang" represents the southern mansion of longevity, while "Northern Yu" signifies the northern Fengdu hell—two poles representing life and death. References to the "Three Worms" (three corpse-demons inhabiting the human body) and "Two Imps" (disease-causing evil energies) denote negative influences requiring exorcism.

This passage is the "Vow Text and Visualization Ritual for Burning Incense" from the Lingbao Lingjiao Jidu Jinshu (Golden Book of Lingbao Salvation Teachings). It primarily contains a Daoist practitioner's ten great vows and the ceremonial procedures for invoking divine protection.

The text first describes an ideal era of great peace: favorable winds and timely rains, harmonious seasons, tranquility across all directions, and abundant harvests. People live in contentment, with no warfare in distant regions. Practitioners cultivate the Dao amidst mountains and rivers—farming among clouds, fishing beneath the moon—attaining enlightened clarity of mind. Such a state can universally liberate souls from the Nine Netherworlds and deliver all sentient beings of the Four Births (womb-born, egg-born, moisture-born, and transformation-born), enabling all things to flourish in their proper order. This reflects the compassionate teachings of the Celestial Venerables (Tianzun) and aligns with the practitioner’s sincere devotion.

The ten vows follow:

1. May practitioners live in harmony with Heaven, Earth, and the Four Directions (Si Da), and may the ancestors of the ritual sponsor (Zhaizhu) for seven generations be freed from suffering, ascending to paradise with ample sustenance.

2. May rulers govern with virtue, schools flourish, imperial grace spread widely, peace prevail, foreign tribes submit, malevolent forces vanish, and sages emerge in abundance.

3. May the master’s (Fashi) merits reach perfection, guiding all beings to ascend as immortals.

4. May fellow cultivators attain the Dao swiftly, supporting one another.

5. May families live in harmony, upholding benevolence and righteousness, valuing the Dao over wealth, and setting exemplary conduct.

6. May I be able to provide for Daoist practitioners and those in need, ensuring all under heaven find their rightful place.

7. May even the tiniest creatures receive deliverance.

8. May past and present transgressions be pardoned, with merits redeeming faults.

9. May my lineage prosper, producing virtuous talents across generations.

10. May I reverently uphold the scriptures transmitted by my teachers, advancing diligently to universally save beings, ultimately achieving the highest immortal realm—ascending in broad daylight to behold the Supreme Dao Ancestor (Taishang Dao Zu), eternally abiding as a Perfected Being (Zhenren), riding clouds and cranes in unity with the Dao.

The passage concludes with the visualization ritual for burning incense: Invoking the Incense Officer Envoys, the Left and Right Dragon-Tiger Lords, the Attending Incense Numinous Officials (Lingguan), and other guardian deities to descend. May golden elixir (Jinye), cinnabar-jade (Danbi), and numinous fungi (Zhiying) manifest naturally during morning altar ceremonies. May all Perfected Beings and hundred spirits gather before the incense burner, safeguarding the practitioner’s path to immortality and blessing the sponsor, with grace extending to both the living and the deceased. May celestial youths and jade maidens from the Ten Directions guard the incense smoke, swiftly conveying the practitioner’s sincerity to the exalted Jade Emperor (Yuhuang Shangdi).

This describes the essential liturgical procedures of the Lingbao School (one of Daoism's major lineages) when performing jidu (salvation rituals for deceased souls). The sequence begins with the "Chu Tang Song" (Hall Exit Hymn), a eulogy chanted by the ritual master while leading the ceremonial procession out from the meditation chamber. Next comes "Hui Jingmo" (Return to Silence), where the master temporarily withdraws to the meditation chamber to regulate body and mind, maintaining contemplative silence to concentrate spiritual power.

Following this is the "Xie Shi" (Teacher Gratitude) segment, a vital ceremony expressing reverence toward successive generations of ancestral masters who transmitted the Daoist methods. The concluding "Xiang Lai Song" (Universal Hymn) refers to verses chanted facing all sacred directions, typically containing praises of divine virtues and petitions for protection.

These rituals are recorded in Volume 101 of the Lingbao Lingjiao Jidu Jinshu (Lingbao Golden Texts on Salvation Rituals), documenting the complete liturgy of large-scale Song Dynasty zhaijiao (Daoist sacrificial ceremonies). They exemplify the solemnity and systematization of Lingbao salvation keyi (liturgical rites). Each step embodies the Daoist cultivation principle of "emulating heaven and earth," achieving human-divine communication through meticulous ritual frameworks.