《靈寶領教濟度金書》Vol. 120

This passage describes the complete procedure of the Daoist "Evening Court Ritual" (晚朝行道), a salvation liturgy (济度科仪) belonging to the Lingbao (灵宝) tradition, one of Daoism's major schools. The ceremony begins with priests offering incense and praises, paying homage to patriarchs according to ritual protocols while focusing their intention.

The text mentions the auspicious Qi emanating from the Five Planets (五星, representing the Five Phases: Metal, Wood, Water, Fire, Earth), as the Celestial Worthy of Primordial Beginning (元始天尊, one of Daoism's supreme deities) assembles all divinities, creating a fusion of celestial and terrestrial energies. The priests employ jade talismans (玉符, sacred fulu) and precious ritual implements (宝节), using special chanting techniques (啸咏) to mobilize subtle cosmic forces while applying fire rituals to dispel malevolent influences. Various demons are subdued, strange phenomena dissipate, as the Qi of the true Dao circulates endlessly, with divine radiance illuminating darkness and banishing shadows as numerous immortals descend to the mortal realm.

The detailed ritual sequence follows: first, the ceremonial drum is struck twenty-four times (二十四通, a ritually significant number), followed by the solemn invitation of the Three Supreme Sovereigns (三清道君) from the Three Heavens - manifestations of the Three Primordial Qi (玄、元、始三气). The priests visualize thirty-two divine beings appearing within their bodies, including the Merit Officials (功曹, Daoist protector deities) and the Golden Lad and Jade Maid (金童玉女), preparing to convey petitions to celestial and earthly deities.

The liturgy specifically invokes numerous Daoist deities: the Celestial Worthy of Primordial Beginning, the Supreme Lord of the Dao (太上道君), the Supreme Venerable Sovereign (太上老君), the Jade Emperor (玉皇上帝), along with the Thirty-Two Celestial Emperors (三十二天帝), the Four Directional Sovereigns (东华、南极、西灵、北真), and various saints from heavenly palaces. Finally, it summons the Thirty-Six Sacred Scriptures (三十六部尊经) and all realized adepts throughout history, presenting Daoism's complete pantheon.

The entire ceremony aims to establish communication between heaven and humanity through standardized liturgy (科仪), beseeching deities to bestow the Jade Clarity Dao-Qi (玉清道气, the highest form of Dao's energy) and the Numinous Treasure's miraculous light (灵宝妙光), enabling the priests' sincere prayers to reach the celestial court and ultimately achieve "union with Dao's truth" (与道合真). This represents a classic Daoist salvation ritual (斋醮), designed to benefit all beings and bring universal deliverance to the divine land.

This scripture describes the sacred status of Mao Ying (Grand Sovereign of the Eastern Peak and True Lord of Destiny), patriarch of the Maoshan lineage in Daoist celestial hierarchy, along with his two brothers Mao Gu and Mao Zhong (Realized Beings of Stabilized Records and Preserved Life). It also details the memorial documents submitted to celestial courts during Daoist zhaijiao (purification rituals).

The three Mao brothers hold pivotal positions in Daoism, overseeing celestial officials across the Three Realms. The text references the Daoist methods transmitted by the Primordial Ancestor (referring to Laozi), divided into the Three Caverns (Dongzhen, Dongxuan, and Dongshen scriptures), with the Lingbao classics permeating all ten directions of existence. These scriptures are likened to carved jade and refined gold in their perfection, containing profound principles as intricate as intertwining clouds and winds. The ten celestial scriptures expound the subtle Middle Vehicle path, while the five terrestrial texts assist advanced practitioners in attaining the Xiyi state (the realm of formless tranquility through wuwei). These represent precious oral transmissions passed down through generations of immortals.

The memorial-writing priests describe themselves as mountain hermits dwelling amidst mist and clouds, yet inwardly troubled by insufficient cultivation and potential violations of Daoist precepts. Through sincere repentance and merit-making vows, they seek to rectify shortcomings and complete their spiritual journey. All earthly petitions are truthfully reported to celestial authorities.

The scripture then depicts soul salvation rituals: through the "Five Refinements of Corporeal Resurrection" (a Daoist liberation rite), physical remains are safeguarded in the underworld while ten thousand deities are summoned to return the soul to its yang palace. Thus liberated from bodily constraints, the deceased soars through azure skies with eternal presence. Centuries pass like fleeting dreams, millennia dissolve between drunkenness and awakening—the text manifests profound mystical responses and records miraculous events.

Finally, it describes the grief of filial descendants and disciples: children remembering parental nurture, students cherishing their masters' teachings. Though separated by cosmic boundaries, they cannot bear their loved ones' suffering in the underworld. Therefore they establish incense altars (using ritual platforms called ruiji and zhitan), performing liberation rites according to the "Extinction-Refinement of Corpses" liturgy (keyi for guiding souls), cultivating the "Void Ascension" scriptures (rites for soul transcendence). Through waving ritual banners and ceremonial streamers, they beseech divine assistance for the souls' celestial ascent.

This scripture passage describes a Daoist ritual for guiding departed souls. The priests light incense and perform specific ceremonial steps to beseech the deities to receive the deceased spirits.

At the ritual's commencement, the priests reverently light the first incense stick. The curling smoke rises upward, symbolizing offerings to the supreme "Treasure of the Dao" (Dao Bao) - the primordial source of the Dao. The assembly kneels in devotion, praying to the Three Pure Ones (Sanqing: Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun). They seek the merit's blessing to help the deceased return to the ancestral Qi (primordial vital energy), cleanse the impurities of the underworld, and become celestial officials in the heavenly realms.

The second incense offering is made to the "Treasure of Scriptures" (Jing Bao). The priests pray for the deceased to be liberated from karmic rebirth, attaining renewal in the Vermilion Palace (Zhuling Gong - where souls are refined) and freedom from underworld constraints. The departed soul shall receive escort by immortal officials, permanently escaping yin turbidity while bestowing blessings upon descendants.

The third incense similarly honors the Treasure of Scriptures. The congregation bows again with devotion, wishing for the deceased to attain Dao and ascend as an immortal, merging with the Great Dao. The threefold incense offering symbolizes complete veneration of the Three Treasures: Dao, Scriptures, and Master.

The text mentions "nian xiang" - a specific Daoist hand gesture for presenting incense. "Mystical Steeds" (xuan si) refer to immortal carriages, "Colorful Phoenixes" (cai luan) are celestial mounts, and "Jade Gardens" (qiong pu) represent paradisiacal realms. These poetic images collectively construct a sacred tableau of salvation, revealing Daoism's distinctive understanding of the cycle of life and death.

This scripture records the Daoist priest's invocation during a zhaijiao (purification ritual), where the officiant humbly addresses himself as "your servant" while presenting three essential petitions:

First, the priest dedicates the merit of spiritual practice to teachers, friends (including the Three Teachers and Four Companions), and relatives (Five Clans and Six Kin). He prays they may attain longevity through refining the Dragon-Tiger Golden Elixir (symbolizing yin-yang harmonization in neidan/internal alchemy), cultivating the Crow-Rabbit (representing solar-lunar essences) within celestial halls of radiant clouds. For deceased ancestors, he requests their names be inscribed in immortal registers (purple glory denoting celestial records); for the living, that virtuous deeds be recorded in azure annals (green scrolls metaphorizing Daoist scriptures).

Next, the priest leads devotees in offering incense to the Sanqing (Three Pure Ones: Yuanshi Tianzun, Taishang Daojun, Taishang Laojun), the Jade Emperor, and celestial divinities. Special reverence is given to the Thirty-Six Sacred Scriptures (canonical Daoist texts) and immortal worthies like the Three Mao Mountain Lords (Mao Ying, Mao Gu, Mao Zhong). These deities wield the power of "governing tripartite qi" (commanding the vital energies of three realms), capable of bestowing longevity techniques upon cultivators.

The final petition focuses on salvation for a specific deceased devotee (referred to as "so-and-so"), who diligently practiced Daoism during life, frequently attended rituals ("seat of emptiness" denoting the ceremonial space), and received jade tablets with golden talismans (ritual implements), yet could not transcend the great boundary of life and death. The priest implores special divine protection to elevate this soul. Phrases like "three prostrations with three invocations" and "reiterating ritual positions" reference standardized keyi (liturgical) procedures, where repeated veneration amplifies the power of devotion.

This scripture speaks of how people easily lose their original nature in the mundane world and must purify body and mind through Daoist cultivation to return to their true essence. Human life is fragile and fleeting, requiring the protection of the Five Directional Deities (guardian spirits of east, south, west, north, and center) to shield the body from harm. Only when form and spirit are reunited can one break free from worldly attachments.

Yet people have long been blinded by desires: the "Five Thieves" (sensory cravings of eyes, ears, nose, tongue, and body) disturb the heart-mind (Shen), while the "Six Excesses" (overwhelming emotional desires) lead to spiritual downfall. Some violate the principles of loyalty and filial piety, disregarding benevolence and moral codes; others fail to follow Daoist precepts when praying for rain or exorcising evil, accumulating no merit during meditation yet committing numerous transgressions in daily life. Ordinary people remain trapped by fame and wealth, coveting high status without understanding the Middle Way (Zhongyong), ultimately entangled in disputes and facing punishment in the underworld after death.

Therefore, one must establish an altar (Fatan, ritual space) to confess before the Ten Directional Celestial Worthies (Shiji), seeking absolution from the Three Officials (Sanyuan, rulers of heaven, earth, and water). May the phoenix bring pardon decrees and the golden rooster herald disaster's end, melting all sins like ice and snow, erasing them from the Black Register (Heibu, record of transgressions). Thus may one ascend to immortal realms, become celestial officials sustained by divine power, and wander freely in the Pure Capital (Qingdu, Daoist paradise).

The text concludes with grand vows: May the Great Dao (Dadao) spread throughout the world; may all beings receive blessings; may sun, moon, and stars shine universally; may the Four Seas and Five Sacred Peaks (Wuyue) remain peaceful; may warfare cease and agriculture flourish; may common people enjoy longevity and joy; may all creatures find their proper place; and may suffering in the Three Infernal Paths (Santu: fire, blood, and blade hells) be pacified. These aspirations manifest both the compassion of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) and the devotion of Daoist practitioners.

This passage describes the devotional prayers offered to deities during Daoist Zhaijiao (purification rituals). It begins with ten auspicious vows: First, may all cultivators comprehend the true meaning of the Dao; second, may departed souls from the Three Realms and Nine Darknesses (the Daoist cosmological divisions of celestial, earthly, and underworld realms) attain liberation; third, may orphaned spirits without support obtain rebirth; fourth, may the world enjoy peace and abundant harvests; fifth, may rulers and subjects, fathers and sons each fulfill their proper roles, with sovereigns showing benevolence and fathers demonstrating kindness; sixth, may harmony prevail among relatives and friends across the land, with grievances resolved; seventh, may all unborn children be delivered safely; eighth, may both chronic and acute illnesses be swiftly cured; ninth, may the destitute and helpless receive ample clothing and sustenance; tenth, may all beings unite with the Dao, returning to original purity.

The ritual scene unfolds as follows: Practitioners visualize deities while burning incense. The Incense Official Envoy (divine superintendent of ritual fumigation), the Dragon-Tiger Guardians (protective martial deities), and various Spiritual Officials arrive to provide protection. Within the evening practice space, auspicious signs naturally manifest—Golden Nectar (alchemical term for precious elixirs) and Cinnabar-Jade Mushrooms (celestial herbs) appear, while numerous immortals and divine beings gather before the incense burner. The prayers express hopes that cultivators may study the Dao to realize the Dao, seek immortality to become immortals; that devotees participating in the Zhaijiao may receive blessings, and that both Yin and Yang realms may receive divine grace. Celestial Maidens and Jade Maidens (attendants of the deities) from the Ten Directions will guard the curling incense smoke, swiftly conveying the practitioners' sincere petitions to the exalted Jade Emperor's celestial throne.

The conclusion describes the ritual's closing phase: After chanting the "Exit Hall Hymn," participants return to the Hall of Silent Cultivation (meditation chambers) to continue their practice. This content originates from the 120th volume of the Lingbao Lingjiao Jidu Jinshu (Golden Text of Lingbao Salvation Through Teaching), an important liturgical text of the Song Dynasty Lingbao (Numinous Treasure) tradition.