《靈寶領教濟度金書》Vol. 125

The Lingbao Lingjiao Jidu Jinshu (Scripture of Lingbao Salvation) documents the ritual sequence for the Daoist Evening Court Ceremony. The ceremony begins with priests offering incense and hymns, paying respects to the patriarchs according to protocol while focusing their intention.

The text then describes the sacred vision of the ritual: the Five Stars shine in the heavens, auspicious Qi flows, and the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity of Daoism) gathers the host of divine beings as celestial and earthly energies merge. Holding jade talismans (Fulu) and precious ritual implements, the priests invoke subtle forces through incantations, using fire methods to expel malevolent entities and disperse demonic influences. Divine light illuminates the dark night, dispelling all shadows, while numerous immortals descend to the human realm, spreading blessings across the sacred land.

The ritual involves striking the ceremonial drum twenty-four times, symbolizing the connection between heaven and earth. The priests invoke the "Supreme Three Heavens' Mysterious Primordial Three Qi and the Most High Lord of the Dao" (referring to the Three Pure Ones, Sanqing), summoning thirty-two divine guardians—including merit officials, emissaries, golden boys, and jade maidens—cultivated within themselves through inner practice, to assist in the ritual.

The presiding priest, referring to himself as "your subject," addresses the celestial deities: now, at sunset, he ascends the altar to perform the ceremony, praying for the Qi of the Jade Pure Realm and the wondrous light of Lingbao to descend, empowering him so that his sincere prayers may swiftly reach the heavenly court. He particularly petitions the "Supreme Jade Emperor of the Most High Limitless Great Dao" (Yu Huang Shangdi).

The text then enumerates the vast pantheon of Daoist deities: from the Three Pure Ones—Yuanshi Tianzun, the Most High Lord of the Dao (Taishang Daojun), and the Most High Elder Lord (Taishang Laojun)—to the Jade Emperor, the Thirty-Two Celestial Sovereigns, the Four Directional Sovereigns (Eastern Florescence, Southern Pole, Western Numen, and Northern Perfection), as well as the host of divine beings residing in the sacred celestial realms of the Mysterious Metropolis, Jade Capital, Golden Tower, and Jasper Terrace. It also includes the guardian spirits of the Thirty-Six Supreme Scriptures, the Great Master of Mysterious Centrality, and the Twenty-Four Perfected Immortals, among other key transcendent figures.

This passage fully presents the sacred setting of an advanced Daoist Zhaijiao (purification ritual), where rigorous liturgy, divine incantations, and devout prayer achieve resonance between heaven and humanity, fulfilling the purpose of universal salvation. The numerous deities and celestial visions mentioned reflect Daoism's vast pantheon and cosmology.

This scripture passage describes a Daoist zhaijiao (purification ritual) invocation text, containing several key elements:

The Immortal Lords Mao (Mao Ying and his brothers Mao Gu and Mao Zhong, revered deities in the Shangqing tradition) attained the Dao in sacred grotto-heavens and now govern the Three Realms' divine beings. They comprehend profound scriptures like the Seven Classics and Eight Canons, grasping the origin of the Great Dao of emptiness—they represent the highest manifestation of Lingbao (Numinous Treasure) teachings.

The text depicts solemn ritual scenes: emerald birds singing in the Seven-Jeweled Grove, celestial qi swirling around the Purple Empyrean Palace, the Five Radiance Throne emitting crimson light, and the Cinnabar Valley condensing true qi. These images symbolize the mystical realms of the immortal world.

The zhaizhu (ritual master) earnestly expresses repentance and the desire to rectify wrongs, dedicating himself to spiritual cultivation and salvation. Kneeling, he presents heartfelt petitions—praying for healing of relatives' illnesses and seeking liberation of departed souls from underworld suffering. The text employs Daoist medical concepts like "gaohuang" (the critical region between heart and diaphragm, metaphorically representing incurable illness), "death gate," and "life gate."

The ritual establishes an altar adorned with purple smoke and cinnabar flames (incense used in Daoist rites), offerings of hundred-harmony incense, phoenix lanterns, celestial music, and scattering of precious heavenly flowers. Sacrificial objects include round jade discs and square silks (ancient ritual items), while respectfully inviting the Purple Ultimate Celestial Emperor to descend in a dragon chariot, guiding souls along the cloud path to ascension.

The conclusion reiterates the plea for the immortals' compassion—bestowing grace to elevate departed souls and manifest the Dao's mercy. The entire scripture embodies Daoist religious sentiments of soul salvation and relief from suffering, demonstrating the practice of connecting heaven and humanity through ritual ceremonies.

Tonight the morning worship ceremony is held, as the Daoist priests ascend the altar to perform the sacred rites. First comes the initial incense offering:

May this curling incense smoke rise straight to the celestial realms, making offerings to the supreme Dao Treasure (the highest truth of Daoism). We prostrate ourselves with complete devotion, relying upon the protection of the Most High Three Pure Ones (Yuqing, Shangqing, and Taiqing Heavenly Worthies). Through these meritorious deeds, we pray to Heaven: may the sacred spirits of past emperors safeguard the nation, as propitious as azure dragons riding clouds and vermilion phoenixes soaring on outstretched wings. May our current emperor possess the wisdom of the legendary Three Sovereigns and Five Emperors, ruling over all lands that come to pay tribute, with blessings as deep as the Eastern Sea and longevity as enduring as the Southern Mountain. May the crown prince embody benevolence and filial piety, the imperial consorts demonstrate virtue, civil and military officials remain loyal to the state, and our warriors awe the frontier regions.

During the second incense offering, the fragrant smoke again ascends to the celestial court, presenting offerings to the incomparable Scripture Treasure (Daoist sacred texts). We reverently bow before the Three Pure Ones, dedicating these merits to the ancestors and relatives of the patron sponsoring this ritual. May departed ancestors ascend to the immortal realms to hear scriptures and receive teachings, while their living descendants flourish. May the patron's body and mind be purified, countenance preserved in youth, household illustrious, virtues perfected, name recorded in the immortal registers, and family honor perpetuated through generations.

The third incense offering presents tribute to the utterly genuine Teacher Treasure (Daoist patriarchs), praying that the priests may transcend physical form and unite with the Great Dao after attaining realization. Through these threefold incense offerings—to the Dao, the Scriptures, and the Teachers—the ceremony expresses devotion while simultaneously praying for imperial fortune and conducting ancestral salvation rites for the patron's family. The intertwining smoke bridges Heaven, Earth, and humanity, embodying the Daoist cultivation principle of "Heaven and humanity uniting as one."

This passage is a prayer text from the Daoist scripture Lingbao Lingjiao Jidu Jinshu (Golden Book of Numinous Treasure for Salvation and Deliverance), depicting practitioners devoutly making supplications to the supreme deities. The main content can be divided into several sections:

First, the practitioners reverently pay homage to the Three Pure Ones (Sanqing, referring to the highest triad of deities: Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun), expressing their commitment to spiritual refuge. Through their cultivation of virtue (De) and merit, they aspire to benefit all beings under heaven—whether farmers, soldiers, recluses, or ordinary people—so that all may live in peace and prosperity under the protection of the Dao, enjoying a life of natural harmony.

The text paints a vision of an ideal era of great peace: people live by farming and scholarly traditions, society is prosperous and stable, and the entire world is bathed in the transformative virtue (De) of sage-kings. The practitioners hope that through offerings of incense and worship, they may align with the Great Dao, ultimately attaining the state of "eternally enjoying the natural order, harmonizing and uniting with the Dao in perfection."

Next, it meticulously enumerates the pantheon of Daoist deities, including the highest divinities such as Yuanshi Tianzun, Taishang Daojun, and Taishang Laojun, as well as numerous immortals like the Thirty-Two Heavenly Emperors, Donghua Dijun, and Nanji Xianweng. Together, these deities form the vast celestial bureaucracy of Daoism, governing the operations of the Three Realms (heaven, earth, and the underworld).

Finally, the passage extols the miraculous power of the Dao in nurturing all things: from giving birth to myriad beings in the primordial chaos to sustaining the cosmic order through its guiding principles, all are manifestations of the Dao. Special emphasis is placed on the divine radiance of Yuanshi Tianzun and the profound mystery of the formless Great Dao, which are credited with allowing the Golden Book (referring to Daoist scriptures) to manifest in the human realm and deliver salvation to all beings.

The entire passage embodies the core Daoist ideal of "delivering and saving all beings" (济度众生). Through sincere rituals and cultivation, practitioners seek union with the Dao in perfection, while also praying that all living beings may receive the grace of the Dao and share in universal peace.

This scripture describes the Daoist ritual for liberating departed souls, conveying the following teachings:

Human life is sustained by the primordial ancestral Qi (the most fundamental life energy), where the cycle of birth and death resembles the supporting pillars of a bridge. Through performing the Three Registers (Sanlu, the three major Zhaijiao purification rituals), we liberate wandering souls, allowing even those trapped in the Nine Nether Hells to receive salvation. Like sweet rain nourishing parched ponds or sunlight dispelling frigid lands, Daoist compassion spreads boundlessly.

The departed soul being liberated in this ritual was entangled in worldly desires during life: eyes craving splendid attire, ears addicted to decadent music, heart filled with base obsessions, nose chasing fragrances, mouth coveting delicacies, and body pursuing pleasures. Like a galloping ape or wild horse, they indulged recklessly, unaware that life passes as swiftly as a rabbit's dash or a crow's flight. Their accumulated negative karma formed entangling nets, each step further staining them with worldly defilements.

Having undergone evaluation by the Three Primes (Tian, Di, Shui - the celestial, terrestrial and water officials) for their virtues and faults, and scrutiny by the Six Caverns (six hell realms) for their conduct, their transgressions are recorded both in the Northern Fengdu ghost city and the Eastern Peak Taishan (which governs the underworld). Without repentance and purification, how could liberation be possible?

Now facing the solemn ritual altar, we reverently beseech the Celestial Worthy to bestow the radiant Dragon Talismans (Daoist Fulu), commanding the terrestrial and aquatic officials, mountain and river deities to burn the records of the departed's transgressions and dissolve their karmic debts. May ghost officials escort the soul to be liberated in the Southern Palace (celestial realm), where after cleansing their sins, they may pay homage at the Northern Gate (heavenly court). May the departed receive celestial clothing and nourishment, with both form and spirit (Xing-Shen) attaining peace.

Thus the departed's polluted energies will not affect living relatives, and misfortune shall permanently depart the household. We pray the patron's entire family receives heavenly-bestowed longevity, with the Three Palaces (upper, middle and lower Dantian) purified, the Five Qi harmonized, and all calamities averted. May the lineage flourish for generations in internal and external peace.

Finally, we pray for a clear and tranquil heaven and earth, radiant sun and moon, favorable winds and rains, universal peace, and the disappearance of plagues. May all beings follow their innate nature, specters vanish, and all creatures receive the grace of spiritual teaching. Even flying birds, swimming fish, plants and trees shall benefit - may the hellish mountain of knives transform into lush spring forests, and the icy-hot underworld paths become warm gardens. May countless spirits rejoice in the selfless Great Dao (Daode), manifesting both the Celestial Worthy's compassionate teachings and fulfilling our sincere devotion.

In Daoist rituals, there exists an important ceremonial practice known as "visualizing deities while offering incense." During the Evening Audience (a nighttime sacrificial rite), the presiding Daoist priest (who refers to himself as "your servant") invites the Incense Official Messengers, the Left and Right Dragon-Tiger Lords (guardian generals), and various attendant incense spirits to descend upon the altar. At this moment, auspicious signs naturally manifest on the altar—golden elixirs (sacred alchemical substances), cinnabar-jade immortals' medicines, and glossy ganoderma (divine mushrooms)—attracting numerous perfected immortals to gather before the incense burner.

Through this sacred incense ritual, practicing Daoists may attain the Dao and achieve perfection, while participating devotees (the ritual sponsors) receive blessings. Both the realms of Yin and Yang are graced with beneficence. Immortal youths and jade maidens from the ten directions guard the curling incense smoke, swiftly conveying the priest's devout prayers to the exalted presence of the Jade Emperor (one of the highest deities in Daoism).

Upon concluding the ritual, the following steps are performed in sequence: chanting the Exit Hall Hymn (leaving the altar), returning to stillness (collecting one's spirit), expressing gratitude to the masters (honoring the ancestral teachers), and dedication of merit (universally bestowing the ritual's benefits upon all beings). This account originates from the 125th volume of The Golden Book of Salvation According to the Numinous Treasure Tradition, documenting an essential liturgical procedure of the Lingbao (Numinous Treasure) school of Daoism.