《靈寶領教濟度金書》Vol. 12

This scripture records the complete liturgical procedure (Keyi) for the "Nine Spirits Flying Steps Memorial" ritual practiced by the Lingbao (Numinous Treasure) tradition of Daoism. The ceremony begins with the burning of incense and chanting of the "Incense Offering Hymn," praising the celestial beings who eternally reside in divine chambers above the nine heavens, their radiant light illuminating jade palaces. Through cultivation methods involving "ten transformations and nine cycles, seven blendings and five completions," the practitioner harmonizes their inner divine light with the cosmic Qi (vital energy) of heaven and earth.

The text then describes the numerous deities invoked during the ritual: the Jade Emperor disseminating wisdom, a thousand celestial officials descending, and the Five Star Lords arriving by decree. The practitioner, clad in vermilion feathered robes, is flanked by protective deities—the Divine Tiger General on one side and Golden Armored Divine Troops on the other. The punitive power of the nine heavens manifests through the casting of fiery bells to exterminate demons and dispel malign forces, its might capable of crushing the Six Heavens' Demon Kings and submerging the nine categories of demons in the Northern Fengdu hell.

Emphasizing the doctrine that "those who follow the Dao (the Way) flourish while those who oppose it perish," the scripture recounts how the Supreme Deity commands divine troops to provide protection. Any malevolent entity daring to trespass will be delivered to the celestial soldiers for judgment. With the Six Heavens' Demon Kings already vanquished, divine majesty awes all beings, and through the expulsion of defilements, the sacred realms of the Three Pure Ones (Sanqing) are restored to radiance. At this moment, countless perfected beings gather in the celestial court as seven auspicious lights shine universally, while divine winds scatter demonic obstructions, rendering the ritual space solemn and pure.

The ritual involves sounding the Dharma Drum twenty-four times, symbolizing penetration through the three realms. Subsequently, the practitioner summons thirty-two protective deities from within their own body—including the Three-Five Merit Officers (inner guardian spirits), Left and Right Official Messengers, Incense-Tending Golden Youth, and Message-Bearing Jade Maidens—while also inviting local earth deities and orthodox gods of the region to bear witness. The ceremony culminates in prayers for the Dao-Qi from the Jade Pure Realm and the divine light of the Lingbao tradition to infuse the practitioner's body, filling the five viscera with authentic Qi. With myriad emperors safeguarding their true essence, the practitioner attains a state of luminous bodily radiance, ultimately achieving the realm of riding light to ascend in flight.

This scripture is an invocation text from Daoist purification rituals (Zhaijiao) and liturgies (Keyi), where the presiding priest leads all officiants at the altar in reverent supplication to the deities. The text enumerates the highest-ranking divinities in the Daoist pantheon:

First invoked is the supreme "Great Dao of the Supreme Ultimate" (Taishang Wuji Da Dao), the formless and nameless origin of the cosmos. This is followed by the Three Pure Ones (Sanqing): the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, Daoism's supreme deity), the Jade Dawn Great Lord of the Dao (Lingbao Tianzun), and the Mysterious Origin Elder Lord (Daode Tianzun), all residing in the Jade Capital of Mysterious Metropolis (Xuandu Yujing), the celestial abode of Daoist immortals.

Subsequently invoked are major deities including: the Imperial Lord of Eastern Florescence (Donghua Dijun, leader of male immortals), the Queen Mother of the West (Xiwangmu, leader of female immortals), the Three Officials (Sanguan Dadi: Heaven Official, Earth Official, and Water Official), the Five Ancient Sovereigns of the Five Directions, and the Star Lords of the Northern and Southern Dippers. Special mention is made of celestial officials responsible for delivering memorials, such as the True Official of Memorial Presentation and the True Official of Introduction.

The phrase "we, the unworthy official [name]" represents the presiding priest's humble self-reference as a subject petitioning the Celestial Worthies and August Deities. "All officiants present at the altar" refers to other Daoist priests participating in the ritual. This invocation typically occurs at the beginning of major purification ceremonies, inviting the deities to descend to the altar and establishing the sacred foundation for subsequent rituals of blessing, salvation, and other liturgical practices.

Notably, the text employs highly honorific titles for each deity—such as "Your Majesty," "Holy Empress," and "August Emperor"—while meticulously listing their divine functions and celestial residences. This reflects Daoism's complex yet systematically organized spiritual hierarchy. The precise structure of this invocation constitutes an essential element ensuring the ritual's proper and orthodox performance.

This scripture depicts the scene of presenting memorial petitions to the deities of the Three Realms during a Daoist purification ritual (Zhaijiao). The ritual master (referring to himself as "your servant") first extols the celestial realms: emerald mists reveal eight-tiered jade towers, while purple vapors wreathe nine-colored cloud pearls. The sun, moon, and stars revolve above the majestic Mount Yuluo, with the Qingwei Heaven (one of Daoism's highest celestial realms) suspended like a jeweled canopy, and the azure vault of the Biliuo Sky shining with crystalline clarity—all representing the supreme abodes of perfected saints.

The text then describes the master's own cultivation state: having condensed the primordial ancestral Qi (cosmic source energy), with the Three Blossoms (Jing, Qi, and Shen) flourishing within, his spirit shines as clearly as if dwelling in the Jade Capital of immortals. He declares having attained the Neidan (internal alchemy) state of "the elixir chamber's luminous void," with the eight extraordinary meridians unobstructed and the seven principal channels radiant, transcending all dualistic distinctions of form and name.

The latter section details the ritual procedure: the master proclaims his celestial mandate, having received the mysterious diagrams from Western Paradise and the purple registers of esoteric methods from the Donghua Emperor. Now, on behalf of a devotee's specific petition, he reverently submits this memorial—ascending to the Purple Void celestial court while expressing crimson sincerity below. The celestial palace manifests with tiger-leopard guardians at the imperial gates, dragon-phoenix processions along the Great Canopy Heaven's stairways, auspicious clouds enveloping the Baxian Grove (immortal forest), and numinous glow radiating from the Sanxiu herbs (celestial plants).

The concluding supplication beseeches the Mysterious Sovereigns to open wide the celestial gates, ensuring the Yellow Pathway (divine conduit) remains unobstructed and the Mysterious Pass (cultivation threshold) illuminated. The master prays for his spiritual light to blaze forth, encircled by Brahma Qi, enabling him to tread golden mists in practice and comprehend the primordial Dao. Ultimately, he aspires to achieve the supreme state of "perfecting both stillness and wisdom," visualizing the mysterious elixir in the spiritual terrace (upper Dantian) to manifest the sacred halo of the Hua Canopy (cranial radiance). The text concludes with the master striking the ritual drum twenty-four times (the prescribed number for summoning celestial forces in Daoist liturgy) while mustering the divine generals and officers.

This scripture describes the ritual protocol for summoning deities in Daoist Zhaijiao (purification ritual) liturgy. The ritual master (referred to as "your subject" in the text) invokes various guardian spirits from the inner landscape cultivated through personal practice. These deities form multiple hierarchical systems with distinct functions:

First summoned are thirty-nine high-ranking celestial officials cultivated within the practitioner's body, including twenty-four True Officials governing the three Dantian (energy centers: upper, middle, and lower regions), along with Perfected Beings guarding the five viscera. Next comes a group of twenty-four celestial officials: on the left stands the Jade Lord Leading Immortals wearing a Flying Mystic Jade Crown and nine-colored dragon-patterned tiger robe, holding a demon-subduing banner; on the right stands the Jade Void Attendant wearing a Dawn Jade Crown and five-colored feathered robe, holding a numinous banner.

Subsequently summoned are various Gongcao (celestial functionaries): the Flying Dragon Messengers wearing heaven-penetrating crowns and nine-colored phoenix robes deliver divine decrees, while the Flying Immortal Messengers in similar crowns but five-colored feathered robes enforce celestial laws. Among the emissaries, the Flying Immortal Envoys wearing jade crowns and holding golden talismans lead the procession, followed by Divine Immortal Envoys in vermilion crowns carrying jade tablets as rear guards.

Finally summoned are specialized divine functionaries: the Courier Officials delivering documents, the Judgment Officials enforcing Yin-Yang laws, and the Talisman Officials holding crimson fu (talismans). Special mention goes to the "Zhengyi (Orthodox Unity) Messengers" wearing red headscarves and heaven-penetrating crowns, wielding dragon-headed swords and holding audience registers, and the "Two Realms Emissaries" in dark Yin headscarves and nine-virtue crowns, bearing tiger tallies for communication between Yin and Yang realms.

All summoned deities appear in solemn celestial regalia, bearing corresponding ritual implements, arranged according to strict ceremonial positions to form a complete protective formation. This passage actually represents the ritual master's secret incantation for inner visualization during the ceremony, where envisioning these divine manifestations enhances the ritual's efficacy.

This scripture depicts the scene of summoning various celestial officials and deities to descend upon the ritual altar during a Daoist Zhaijiao (grand purification ceremony). The text enumerates hundreds of divine titles with distinct functions, forming a complete celestial bureaucracy.

These deities are primarily categorized into several groups: the "Spirit-Capturing Officials" responsible for subduing malevolent forces (such as Ghost-Capturing Officials and Evil-Dispelling Officials); the "Memorial Officials" handling document transmission (like Memorial Messengers and Memorial Pages); the "Guardian Warriors" providing protection (such as Mystic Capital Warriors and Golden Light Youths); and the "Duty Officers" overseeing specific affairs (like Primordial Duty Officers and Five Emperors' Duty Officers). Each performs their designated role—some holding jade tablets and talismans, others riding dragon or tiger mounts—forming a majestic ceremonial procession (lubu).

During the ritual, these deities arrange themselves in orderly formation around the altar, assisting the Daoist priest in completing the "petition submission" (shangzhang) process of presenting memorials to the celestial court. Special mention is made of key figures like the "Three Caverns' Mighty Deities" (referring to the divine beings corresponding to the Three Caverns scriptures) and the "Five Emperors' Duty Officers" (heavenly officials dispatched by the Five Directional Thearchs), along with messenger Golden Youths and Jade Maidens, and Merit Clerks recording virtues and faults. The entire description manifests the Daoist cosmological principle of "heaven-human resonance"—where earthly rituals can mobilize the vast celestial bureaucracy to operate in harmony.

This scripture depicts the sacred scene and supplications during the Shangzhang ritual (presenting memorials to the celestial court) performed by a Daoist high priest (the officiating master).

Messenger angels from the Ten Directions (eight cardinal points plus above and below) transmit divine messages, while flying dragon couriers stand ready. Numerous celestial officials and divine generals ride jade-adorned cloud chariots—with emerald shafts, cloud-patterned curtains, chalcedony wheels, and feathered canopies—mounted on flying qiu dragons (a dragon variant) traversing the purple void (celestial realm), ultimately arriving at the golden towers and jade palaces above the Three Heavens (Qingwei, Yuyu, and Dachi), reaching the cinnabar chambers (abodes of immortals). With utmost sincerity, the master petitions the supreme Dao—that formless, nameless, utterly genuine existence of absolute emptiness and spontaneity.

The master recounts his fortune to be born in an enlightened age, inherently endowed with spiritual roots for cultivation. His essence (Jing) and spirit (Shen) concentrate in the Nine Chambers (key internal cultivation sites), witnessing the Three Luminaries (sun, moon, stars) aligned like strung pearls, while vaporous Qi swirls around the Three Palaces (upper, middle, and lower Dantian), and the Nine Perfected (inner deities) unite like interlocking jade discs. Adorned with the Zhenling Throne and Jingxiao Divine Blade (ritual implements), he nurtures his spirit in mountain forests, far from worldly turmoil. Grateful for heaven and earth’s nurturing grace, he seeks through profound practice (Xuangong) to realize the true Dao and propagate its cosmic principles.

Now, for a specific petitioner’s cause, the master reverently inscribes this memorial, beseeching blessings from the Three Heavens and compassion from the Nine Earths (subterranean realms). Following the protocols of the Yuansheng Jiuling Feibu Secret Canon, he seals the memorial in its designated case and presents it according to liturgical rites (Keyi). He earnestly petitions the merit-officer messengers (celestial couriers) and celestial officials to review and process it, hoping this memorial may smoothly reach the Golden Gate (celestial gate).

The master then proclaims, verifies, and seals the memorial, solemnly inviting the Ten Directions’ boundless flying celestial kings and the Four Marshals (Tianpeng, Tianyou, Heisha, Xuanwu) to guard the ritual, along with gatekeeping generals: the Body-Concealing General at Donghua Gate’s right, the Form-Hiding General at Zhengyang Gate’s center, and others including General Chen and celestial troops, assisted by immortal envoys like the Moonlight Perfected. The passage vividly manifests the sacred communion between heaven and humanity in Daoist ritual practice.

This scripture records the register of deities invoked in Daoist Zhaijiao (purification rituals), divided into three main sections:

The first section enumerates over twenty Perfected Ones (Zhenren), such as the White Blossom Perfected, Elder Han Perfected, and Dragon-Riding Perfected. These are Daoist immortals who have attained the Dao, each with specific functions—for instance, the Suffering-Saving Perfected specializes in delivering beings from distress, while the Insightful Perfected possesses the divine ability to perceive celestial mysteries.

The second section summons the merit-officer generals under the Five Directional Emperors (Azure, White, Red, Black, and Yellow Emperors). These officers oversee distinct responsibilities: the White Emperor's Merit-Recording Officer documents virtuous deeds, the Red Emperor's Life-Registering Officer governs vitality, and the Black Emperor's Primordial Destiny Officer controls fate. Additionally, there are twelve seasonal merit-officers aligned with the celestial stems and earthly branches—such as the Jiazi Qi-Accelerating Officer and the Jiaxu Healing Officer—along with document-carrying officials like the Four Direct Jade-Script Officers.

The third section invokes higher-tier divine systems, including:

1. The Memorial-Delivering Divine Officials system, comprising figures like the Twelve Monthly Memorial Officers and the Three Realms' Transmission Officers;

2. The Jade Pure Realm's (Daoism's highest heaven) command-relaying system, featuring the Nine Heavens' Censor-in-Chief and the Flowing-Gold Fire-Bell General;

3. The Jade Maiden system of the Upper Pure Realm (second heaven), with twelve maidens like the Azure-Waisted Jade Maiden overseeing eastern Qi and the Crimson-Palace Jade Maiden governing southern fire;

4. The demon-subduing generals, including the Jade Pure Eight Powers Demon-Suppressing Commander and the Three Heavens' Grand Marshal—guardian deities specialized in vanquishing evil.

During rituals, these deities perform coordinated functions: merit-officers deliver documents, jade maidens harmonize Yin-Yang, and divine generals suppress malign forces, collectively ensuring the ritual's successful completion. This meticulously structured pantheon reflects Daoism's cosmology of "heaven-human resonance."

This passage is a ritual text from the Daoist scripture Lingbao Lingjiao Jidu Jinshu (Precious Book of Salvation According to the Numinous Treasure Tradition), depicting the grand ceremony of summoning celestial troops and divine generals for protection and demon-subjugation in Daoist rituals.

First, it enumerates the names and functions of numerous fierce divine generals: the Heavenly Warriors (celestial strongmen) and the Great Divine General of Qilin Heavenly Steeds command celestial troops; the Great Marshal Who Bears the Demon-Subduing Banner leads generals like the Fire-Throwing General of Ten Thousand Miles and the Bell-Ringing General of Eight Directions; the Great Golden-Axe Executioner coordinates with the Great General of Celestial Punishment. Dozens of other generals specialize in wind-fire campaigns, eliminating ghostly impurities, and patrolling spectral encampments.

Next, it summons higher-ranking protector deities: the Jade-Pure Feminine General and Masculine General represent Yin and Yang Qi; the Great Cavern General (governing sacred grotto-heavens) commands generals manifested from yellow and white cloud-energies. The Dragon-Riding General and Phoenix-Chariot General symbolize divine mounts, while over twenty supreme generals—from the Grand Overseer to the Central Domain General—each bearing celestial titles, command troops across the nine heavenly realms.

The text then invokes the Five Directions' armies under the Five Elder Lords: the Blue-Collared General of the East leads azure chariots to suppress rebellion; the Red-Collared General of the South commands crimson chariots to heal; the White-Collared General of the West directs white chariots for protection; the Black-Collared General of the North marshals ebony chariots to destroy evil; and the Yellow-Collared General of the Center governs yellow-cloud battalions. Specialized forces like Western Frontier Troops and Southern Stream Troops join elite units such as Tiger-Ferocity Warriors and Heaven-Pillar Soldiers.

Finally, it reverently summons all immortal armies across the Three Realms: celestial, earthly, and divine troops spontaneously emanated from the Supreme Mystery (highest heaven); astral armies manifested from sun, moon, and stars; battalions of the Nine Palaces and Five Emperors (directional deities); legions of the Five Sacred Peaks and Four Rivers (mountain-water spirits); and various divine dragon steeds. Through cascading parallel structures, the scripture constructs the majestic vision of "ten thousand sages and a thousand perfected arrayed in presence" that characterizes Daoist ritual cosmology.

This passage describes a Daoist zhaijiao (purification ritual) ceremony where the ritual master, through visualization meditation, summons celestial generals and their divine armies for protection. The content can be divided into three main sections:

First, it depicts the majestic appearance of the celestial dragon-riding generals: they gallop through the void astride flying dragons, their chariots adorned with emerald canopies and golden reins, their divine radiance flashing like lightning. These generals possess supernatural abilities to summon clouds and rain, chasing light and pursuing thunderbolts. Among them are Marshal Deng, Marshal Ma, Marshal Guan, and Marshal Wen from the Thunder Ministry's highest office (Leiting Dusi), each commanding billions of celestial troops.

Next, it describes the master's own cultivation state: through the ritual steps of "flying through the Dipper's paces" (feibu gangdou), they harmonize the two energies of Yin and Yang (the fire of Li and water of Kan) within their body. The three hun and seven po (the Daoist conception of human soul structure) merge with the essence of the stars. At this moment, the master attains the state of "returning to infancy and guarding the One" (huiying shouyi), enabling their spirit (shen) to leave the body and ascend to the celestial realms, preparing to pay homage at the Golden Tower and Jade Capital (the highest heavenly realm in Daoism).

Finally comes the formal memorial presentation (zhangzou) ceremony: the master summons the thirty-nine body deities (Daoist belief that each body part has its resident spirit) within, commanding them to maintain solemn dignity as they escort the memorial directly to the Three Pure Heavens (Sanqing tian). It particularly emphasizes that if there are errors in the document, these divine officials will immediately correct them to ensure the memorial isn't rejected by celestial officers. The entire process requires utmost devotion, with the master and celestial generals "ascending together," embodying the religious experience of human-divine unity.

The frequent use of words like "ride," "soar," and "fly" vividly portrays the grand spectacle of heaven-human resonance and divine-human interaction characteristic of Daoist rituals, typically manifesting the Lingbao school's emphasis on constructing sacred space in its zhaijiao keyi (liturgical rituals).

This passage describes the process of a Daoist high priest (gaogong fashi) submitting a memorial petition (zhangbiao) to the celestial bureaucracy during a zhaijiao (purification ritual). The priest first warns malevolent spirits and ghost-officials who might obstruct the petition's ascent to heaven, declaring they will be punished according to the Mystic Metropolis Ghost Statutes (Xuandu Gui Lü).

Using the humble self-reference "your servant so-and-so of such position," the priest respectfully addresses the pantheon of deities. The text enumerates Daoism's highest divine hierarchy: the Three Pure Ones (Sanqing - Jade Pure, Upper Pure, and Supreme Pure), the Sovereign Lord of Eastern Florescence (Donghua Dijun), the Great Unity Deity (Taiyi Shen), and the Three Officials (Sanguan - Heaven, Earth, and Water Officials), indicating the memorial is addressed to the entire celestial administration.

The priest depicts the celestial realm: the cloud paths of the nine heavens stretch boundlessly, while divine abodes radiate universal illumination, presenting an immortal landscape of "crimson mists forming celestial nets" and "cinnabar vapors swirling in eddies." Though cultivating purity in the mundane world ("nourishing fundamental simplicity amidst peaceful harmony"), his heart yearns for the Mystic Metropolis (highest heavenly realm), fearing worldly thoughts might offend the deities.

Finally, he expresses gratitude to the deities, praying for cosmic harmony ("the profound yellow [heaven and earth] abundantly covering all") and the flourishing of the Three Flowers (jing, qi, and shen) along with the manifestation of the Eight Auspicious Signs (bajing). The priest concludes the petition with ceremonial kowtows, declaring "the memorial affairs are completed," thus finalizing the ritual procedure.

The terms "jade gates and purple portals" (yumen zihu) refer to the body's energy gateways in neidan (internal alchemy) practice, while "perfected immortals" (xianzhen) signify the practitioner's inner cultivation achievements. The entire passage vividly portrays the solemn "human-divine communication" in Daoist ritual, where memorial petitions serve as bridges between heaven and earth to seek divine blessings.

This passage depicts the sacred scene of a Daoist memorial submission ritual (shangzhang) and the assembly of participating deities.

The Divine Officials enter through the Gate of All Mysteries (symbolizing the threshold to Daoist profound realms), arranged in orderly rows according to protocol. The Nine Heavenly True Lords stand guard with solemn vigilance, while the Five Elders of the Five Directions (venerated ancient deities in Daoism) secure the passes. Layer upon layer of gates lead to deep, mysterious chambers, with the Jade Abode (celestial dwelling) radiating majestic splendor. The Merit Officers (divine officials recording merits and faults) meticulously inspect to ensure ritual accuracy, after which the summoned deities arrive in proper sequence—the entire process conducted with solemn precision.

The ritual proceeds to the "Twelve Vows" segment, with rearrangement of the incense burner. The Incense Officials, Left and Right Dragon-Tiger Lords (guardian generals), and Attendant Incense Spirits must ensure the memorial submission site spontaneously generates auspicious signs like the Golden Nectar (elixir of immortality) and Cinnabar-Green Mushrooms (divine herbs), gathering hundreds of immortals in this sacred space. Before the incense altar, they pray for the presiding master to manifest golden light, sever worldly attachments, liberate seven generations of ancestors, open all energy channels, remove names from death registers, and ultimately attain immortality through seated meditation in the Muddy Pellet Palace (Niwan—the crown chakra, crucial for spiritual cultivation).

The Emperor of Eastern Florescence (deity overseeing immortal registers) records the names of transcendents, while Jade Maidens and Immortal Youths from the Ten Directions convey the incense smoke, swiftly delivering prayers to the Supreme Ultimate Great Dao (Taishang Wuji Dadao—the highest ontological reality in Daoism)—that supreme sacred realm beyond form and name, naturally abiding in emptiness.

The scripture then enumerates the complete ritual sequence: Chant for Exiting the Hall, Memorial Offering Ceremony, Pacing the Void with Purifying Sprinkles, Incense-Burning Hymn, and Invocation of Ritual Status. The presiding master declares himself "the official overseeing the nine spirit-paced memorial submissions," reverently burning incense to petition the Three Original True Lords of Upper, Middle, and Lower Realms (Heavenly, Earthly, and Water Officials), twenty-four Perfected Persons, and an extensive divine retinue:

This includes the Great General of Festival Establishment and Merit Supervision with his subordinates, postal courtyard officials, four departments of merit inspection attendants, upper transcendents and spirits officials, Orthodox Unity (Zhengyi) merit officers, left and right official messengers, and other ranked divine functionaries. Specialized messengers handle distinct duties: Yin-Yang Judgment Officers, Red-Tallied Chariot Officers, and Gale-Riding Dispatch Officers transmit documents; Flying Dragon Mounted Officers, Phoenix Riders, and Cloud Dragon Riders deliver memorials; Wind-Swift Riders and Divine Dragon Riders convey edicts. Additional roles include Wolf Officers and Tiger Warriors for supervision, Spirit-Eating and Ghost-Consuming Officers for subduing malign forces, along with assisting童子 (attendant youths) and力士 (powerful attendants) handling clerical work.

This scripture reveals Daoism's vast yet meticulously structured pantheon—each position with specific functions collaborating to ensure the memorial ritual's flawless execution according to sacred protocols.

This scripture describes the various celestial deities and officials summoned during the Zhaijiao Keyi (Daoist purification rituals) when presenting petitions to the divine realm. The content can be divided into three main sections:

First, it enumerates the celestial bureaucratic system involved in transmitting petitions, including numerous divine officials such as the Nine Radiance Jade Elder (Jiuguang Yubo), High Chariot Marshal (Gaoche Sima), and Petition Courier Attendant (Tongzhang Xiaoli). Each deity has specific responsibilities—some deliver memorials, others record merits and faults, while some oversee ritual procedures—collectively forming a complete celestial administrative system. The "Three Heavens" (Santian) refer to the Qingwei Heaven, Yuqing Heaven, and Dachi Heaven, while the "Five Emperors" (Wudi) denote the sovereigns of the five directions, and the "Six Jia" (Liujia) represent the sixty Jiazi cycle deities.

The middle section depicts the ritual's mystical ascent through divine assistance: imagery like "post horses leading the way" and "soaring dragons ascending" illustrates petitions swiftly traveling the golden path to the celestial realm. The ritual master implores these deities for protection and aid to ensure sincere intentions reach the heavenly court. Terms like "mysterious pass entering the wondrous" (Xuanguan Rumiao) and "cinnabar chamber clarifying truth" (Danshi Chengzhen) refer to key focal points where Jing (essence), Qi (vital energy), and Shen (spirit) coalesce within the practitioner's body.

The conclusion expresses the master's devout invocation, mentioning standard Daoist ritual procedures like "circling the Dipper and passing the Winnower" (observing Ursa Major's celestial movements) and "entering Qian exiting Xun" (employing Bagua trigram directions). These emphasize the ritual's alignment with the profound principles of the Three Caverns (Dongzhen, Dongxuan, Dongshen scriptures). Phrases such as "purple void receiving the charts" and "jade lotus merging with radiance" describe the sacred manifestations of celestial venerables. The entire passage reflects the Daoist belief that meticulous ritual protocols enable communication between humans and the divine realm.

This passage describes the ritual process of presenting memorial petitions (zhangbiao) to the divine during a Daoist purification ceremony (zhaijiao), divided into the "secondary offering" (yaxian) and "final offering" (zhongxian) stages.

During the secondary offering, the presiding priest humbly acknowledges his mortal status while daring to present memorials to the deities. He implores the gods to uphold celestial decrees and safeguard the petition's delivery. The text envisions immortal officials guiding the document across rainbow bridges spanning ten thousand miles, ascending through the nine heavenly realms. Vivid celestial imagery unfolds: emerald-green ceremonial banners winding through the skies, crimson pennants gleaming brightly, perfected beings (zhenren) standing solemnly before the Celestial Venerable (Tianzun), and celestial scholars forming honor guards. The priest prays fervently to bask in the sacred radiance of the supreme deity and receive nourishment from the Dao's vital energy (Qi).

The final offering continues the celestial vision: immortal couriers traverse the void, their vital breath resonating with the azure heavens. When paying homage to the deities, their spirits merge with the purple empyrean (zixiao), transcending distinctions between inner and outer realms, coming and going. The priest invokes celestial soldiers and generals for protection, employing ritual instruments like flowing bells (liuling) to exorcise malign forces and summon divine commanders with ceremonial batons. He petitions the Yellow-Turbaned Guardians (Huangjin Lishi) to sweep away baleful winds and the Crimson-Armored Divine Troops (Danjia Shenbing) to gather wandering souls. The memorial procession advances under strict celestial command, guarded fore and aft by divine generals.

The conclusion depicts the priest preparing for celestial audience: the Qi of four seasons shines clearly as the Three Flowers (sanhua, representing essence, energy and spirit) become luminous. He approaches the golden palaces, ready to kneel upon jade steps. Facing the awe-inspiring order of the heavenly court, he respectfully composes his memorial. The text references celestial palaces like the Azure Dragon Palace (Qinglong Gong), the Mysterious Life Left Bureau (Xuansheng Zuo Fu), and the Phoenix Pavilion (Fenghuang Ge), along with revered deities including the Celestial Venerable of the Dao and Its Virtue (Daode Tianzun).

Through rich Daoist imagery, the passage manifests the solemn scene of human-divine communication, embodying the Daoist ceremonial principle of "sincere resonance." The ritual employs numerous specialized Daoist implements and symbolic objects—such as flowing bells and Yellow-Turbaned Guardians—all standard features in Daoist liturgy (keyi).

This passage depicts the scene of presenting memorial documents (zhangbiao) to celestial deities during a Daoist zhaijiao (grand purification ritual).

The Golden Tower Celestial Offices (celestial administrative bureaus) and the Mysterious Darkness Supreme Truth Hall (abodes of immortals) serve as spiritual institutions responsible for receiving and transmitting memorial documents from the mortal realm. The Daoist priests reverently hope these documents will be successfully delivered to the deities, beseeching the divine beings to temporarily halt their celestial procession while the ritual guards and ceremonial formations are properly arranged.

Together, the participants will enter the realm of emptiness (referring to the meditative state of communion with the divine), directly ascending to the Heaven of Great Existence (one of the highest among the Daoist Thirty-Six Heavens). If their sincere cultivation merits manifest clearly, Heaven will surely respond with abundant blessings. The supplicants maintain utmost pious devotion in their prayers, concluding with the "Hymn for Escorting the Saints."

This text originates from Volume 12 of the Lingbao Lingjiao Jidu Jinshu (Golden Book of Lingbao Salvation), serving as a template for documents used in major Daoist salvation rituals. It exemplifies the Daoist religious concept of "heaven-human resonance" and the meticulous tradition of keyi (liturgical ceremonies).