《靈寶領教濟度金書》Vol. 126

The Lingbao Lingjiao Jidu Jinshu (Golden Book of Lingbao Salvation Through Ritual Instruction) documents the liturgical procedure for a Daoist thanksgiving ceremony (Zhaijiao). At the commencement, participating priests stand in prescribed formations as they ascend the ritual platform.

The ceremony begins with incense offering and chanting, during which each practitioner visualizes their master’s presence (cunnian: meditation on the master’s form). This is followed by recitation of the Weiling Zhou (Guardian Spirit Incantation), invoking the protection of the Five Thearchs: the Green Thearch of the East (Shihuang) safeguarding the hun-soul, the White Thearch of the West (Danlao) shielding the physical form, the Red Thearch of the South (Haoling) attending to the corporeal body, the Black Thearch of the North governing life, and the Yellow Thearch of the Center commanding all deities. The incantation petitions for absolution of sins, liberation from the underworld (Beifu), enrollment in the celestial register (Nanchang), purification through the Crimson Mansion’s transformative fires (a Lingbao purgatory for refining souls), and ultimate ascension to the celestial realms (Taicang).

Twenty-four ritual drumbeats resound, symbolizing the convocation of divine forces. Priests visualize the manifestation of their internal deities (including the Three-Five Merit Officials, Golden Lad and Jade Maiden) while summoning local earth gods for assistance. The chief celebrant declares the ceremony’s purpose—to express gratitude for divine grace—and prays for the descent of Lingbao radiance and the Dao’s primordial Qi from the Jade Clarity realm (Yuqing), that their sincerity may reach the celestial courts.

The liturgy culminates in collective veneration of the supreme deities: the Celestial Worthies of Primordial Beginning (Yuanshi), Numinous Treasure (Lingbao), and Dao and Virtue (Daode)—the Three Pure Ones (Sanqing)—alongside the Jade Emperor, Purple Tenuity Emperor, Long-Life Emperor of the South Pole, Azure Effulgence Emperor of the East Pole, and the sovereigns of the Nine Heavens, Thirty-Two Heavens, and the Five Directions’ Ancient Thearchs. Through this rigorous liturgical sequence, the ritual establishes communion between humanity and the divine, expressing profound gratitude to heaven and earth.

This scripture depicts an elaborate Daoist zhaijiao (ritual purification ceremony), which unfolds in several key stages:

The ceremony begins with the invocation of celestial deities to the sacred altar. The text enumerates numerous Daoist divinities: the Solar Lord Emperor (Taiyang Dijun), Lunar Sovereign Empress (Taiyin Huangjun), the Five Directional Star Lords (Wufang Xingjun), the Six Southern Dipper Directors (Nandou Liusi), and the Nine Northern Dipper Emperors (Beidou Jiuhuang) representing stellar deities, along with the Three Officials (Sanguan Dadi - Heaven, Earth and Water Officials), Five Sacred Mountain Emperors (Wuyue Dijun), and the immortal officials from sacred grotto-heavens and blessed lands. These deities each govern specific cosmic functions, collectively maintaining the operation of heaven and earth.

The text then describes the cosmogonic process: the Primordial Qi (Xiantian Yiqi, the fundamental energy constituting the universe) condenses into essential purity, creating heaven and earth from primordial chaos. The deities silently govern the movement of all things, their virtuous power (De) so vast it defies measurement.

Detailed ritual protocols follow: the altar is constructed with willow, locust and apricot wood, prepared with immaculate offerings. The chief priest reverently burns incense and prostrates, hoping to commune with the divine through solemn ceremony. Vivid imagery like "dragon banners and phoenix canopies" and "simurgh chariots with coiling-wheeled" depicts the magnificent arrival of the deities.

During the "Inviting the Sacred" (Qingsheng) segment, the chief priest kowtows repeatedly to summon all true saints from the Three Realms to the altar. When deities descend, all participants follow prescribed ritual etiquette. This transitions to the "Initial Libation" (Chuxian Jiu) phase, where the priest again offers incense and bows, presenting the first ceremonial wine to the Three Pure Ones (Sanqing - Jade, Upper and Supreme Purity) and all invoked deities.

The passage embodies the core Daoist concept of "heaven-human resonance" (Tianren Ganying), where meticulous ritual procedures, purified ceremonial space, and devout prayers facilitate communication between humans and deities to seek blessings and avert calamities. References to "Numinous Treasure" (Lingbao) denote the Lingbao scriptural tradition, while "True Origin" (Zhenyuan) signifies the primordial qi - both fundamental concepts in Daoist cultivation.

This passage is a memorial from the Lingbao Lingjiao Jidu Jinshu (Precious Scripture of Lingbao Salvation Through Ritual Instruction), detailing Daoist zhaijiao (purification rituals) for the salvation of departed souls and blessings for the living.

The first section describes the sacred power of Daoism: During the cosmic cycle of the Dragon Han kalpa, the Jade Script of True Writings was revealed, and the Golden Book’s wondrous methods spread with the cry of cranes. The teachings rain down like sweet dew upon all directions, while virtue stirs like a spring breeze through the Nine Earths (the subterranean realms), guiding beings toward longevity and the radiant terraces of eternal spring. These principles originate from the Heaven of Clarity and Subtlety (the highest Daoist heaven), regulated by the Purple Pole Star (symbolizing the abode of the Daoist lords), capable of universal salvation and answering all prayers.

Next, the ritual master declares his role: We practitioners are shaped by the Four Symbols (Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise) and nurtured by the qi (primordial energy) of the Nine Heavens. In our cultivation of the Dao, we dare not seek only personal perfection; having received these teachings, we must aid others. Whenever supplicants seek salvation, we listen and petition the celestial courts.

The second section details the ritual itself: The sponsor, burdened by grief for the departed in the underworld and concern for the living, establishes an altar to beseech divine grace. Through the Rui Ji (immortal registers), they take refuge in the gods, raising a Zhitan (mushroom altar) to petition fate. On an auspicious day, the zhaijiao is performed—confessing sins under the stars, renewing devotion to the Three Treasures (Dao, scriptures, and masters), using jade tablets to open the dark realms and golden talismans to refine the souls of the dead. Thus, the departed may escape the Black Prison (hell) and reunite their spirits in the Vermilion Palace (paradise).

The final section expresses the supplication: May dragon banners and phoenix chariots descend, pardoning sins great and small, pouring forth grace like rivers and seas. Let both living and dead find peace, and both yin and yang realms share in blessings. With utmost sincerity, the master again petitions the Sacred Pure Ones (Daoist deities), explaining how the departed fell into the Three Paths (hell, hungry ghosts, and beasts) due to karmic bonds. He implores the heavens’ boundless virtue to free them from underworld suffering, that they may dwell in the Eastern Pure Land of Green Florescence and Eternal Joy, transcending worldly attachments.

Note: The terms "six causes and ten habits" refer to the Buddhist concepts of the six roots (eyes, ears, nose, tongue, body, mind) and ten evil deeds, while the "five sufferings" denote life’s afflictions (birth, aging, sickness, death, etc.). The "three paths" are the three lower realms of rebirth. Daoism integrated these Buddhist ideas into its own salvation framework.

This scripture is a prayer text used in Daoist Zhaijiao (purification rituals), containing three main dimensions of supplication:

First is the prayer for cultivation perfection. The text speaks of transcending worldly afflictions to attain the "True Constancy" (referring to the eternal truth of the Dao) through practice, thereby avoiding kalpic disasters. Practitioners aspire to ascend like climbing emerald immortal mountains, hearing true scriptures within spaces as small as millet grains.

Second are blessings for the ritual patron (Zhaizhu). It invokes auspicious Qi to fill the household, with purple vapors (considered prophetic in Daoism) swirling to dissolve a thousand past misfortunes and welcome a hundred future blessings. Special prayers are made for parents (symbolized by the Toona and Hemerocallis plants) to enjoy longevity and health, for descendants (represented by orchids and osmanthus) to flourish, and for family prosperity across generations. The text seeks to eliminate trivial daily vexations while obtaining the dignity of dragons and phoenixes, with harmonious Yin-Yang balance ensuring stability in both private and public life.

Lastly comes the prayer for all living beings. It invokes cosmic harmony where heaven and earth unite, with the Three Luminaries (sun, moon, and stars) shining brightly as auspicious clouds and sweet dew descend upon the mortal realm. The text envisions phoenixes singing and wild geese gathering as omens, with no famine among people, prison walls growing grass (symbolizing no crimes), and villages filled with music. All things should grow naturally—harsh winters turning to warm springs, darkness receiving light, with Yin-Yang operating in perfect order.

The conclusion depicts the ritual scene: incense and candles nearly spent, water clocks (ancient timepieces) marking deep night, the jade toad (moon) sinking westward as ceremonial processions prepare to withdraw. It expresses the devotional mindset that "sincere reverence needs no ornate words," completing the solemn ceremony with simple offerings.

We mortal cultivators now reverently bid farewell to the sacred presence at the celestial court. With elbows bent in humility and knees touching the ground in deference, we dare not presume to follow the glorious procession of divine attendants. We can only lift our gaze in aspiration, our spirits yearning to accompany them, earnestly hoping to receive the boundless grace of the sacred ones.

As subjects of the lower realm, we offer prayers with utmost devotion. Now we solemnly kowtow and kneel in worship, respectfully seeing off the sacred beings as they return to the celestial realms.

[Liturgical Procedure]

1. Visualize the return of internal deities to their proper stations through meditation

2. Offer incense to express reverence

3. Recite the "Hymn for the Returning Chariot" (special scripture for deity send-off)

4. Complete the ritual of sending off the divine

This passage originates from the 126th volume of the "Lingbao Lingjiao Jidu Jinshu" (Golden Book of Salvation According to the Numinous Treasure Tradition), documenting the liturgical procedure for sending off deities during large-scale Daoist salvation rituals (ceremonies for delivering souls and dispelling misfortunes). Through this precise sequence of movements and scripture recitation, the ritual master expresses awe and gratitude toward the divine while respectfully seeing them off to the celestial realms.