《靈寶領教濟度金書》Vol. 13

This scripture records the complete liturgical procedure of the Lingbao tradition (one of Daoism's major schools) when conducting grand Zhaijiao (purification rituals). Before the ceremony begins, the ritual master (an accomplished Daoist priest) and all participating officials jointly petition the various deities.

The purification ritual comes first: Masters perform the specific "Pacing the Void" steps to sanctify the space, burn incense, and chant hymns of praise. All participants then pay homage to the founding patriarchs and recite the "Guardian Spirit Incantation" to summon protective deities. The incantation mentions the Jade Pure Realm (one of Daoism's highest celestial realms) in the Nine Heavens gathering myriad deities, while the Celestial Worthy of Universal Salvation (a deity specializing in redeeming lost souls) descends with stellar deities to oversee the proceedings. Heavenly soldiers and divine generals array themselves with weapons, preparing to expel evil and slay demons.

The master then strikes the ritual drum twenty-four times (in Daoist cosmology, the number twenty-four corresponds to the solar terms, symbolizing the celestial cycle). All participants declare their ritual ranks (designated ceremonial roles) and collectively petition the celestial deities. The petition addresses Daoism's highest divinities—the Three Pure Ones (Celestial Worthy of Primordial Beginning, Celestial Worthy of Numinous Treasure, and Celestial Worthy of Dao and De), the Five Directional Thearchs, deities of the sun, moon and stars, the Three Officials (Heavenly Official, Earthly Official, and Water Official), as well as numerous immortal officials responsible for delivering documents.

This Keyi (standardized liturgy) serves both for blessing rituals and soul redemption ceremonies, demonstrating the complete ritual framework for celestial-human communication within Daoism's "salvation through deliverance" philosophy. Through meticulous procedures and sacred incantations, it establishes a channel connecting the human realm with the divine sphere.

This scripture passage describes the invocation prayer used by the Lingbao (Numinous Treasure) tradition of Daoism during zhaijiao (purification rituals), structured in three main sections:

The opening section outlines the Daoist transmission lineage, spanning from celestial officials and divine generals to scripture-transmitting masters (those who impart sacred texts and fulu/talismans), then to Zhengyi (Orthodox Unity) lineage masters like the Successor Masters and Ancestral Masters, and finally to deities of the Three Realms including the Grand Year Deity and Earth Gods. It mentions cultivation methods like "flying steps riding whirlwinds" (a ritual footwork technique called bugang) and "refined contemplation directing qi" (focusing the mind to regulate vital energy) as pathways to unite with the Dao.

The middle section depicts celestial scenery: using imagery like "cinnabar valleys," "golden radiance," and "mystic peaks" to portray the immortal realm. It references the "yellow courtyard" (Huangting, a key energy center in the body) and "purple portals" (heavenly gates) emanating numinous light. The ritual master declares sincere devotion while wearing esoteric talismans (dantu) and upholding celestial mandates (purple registers), solemnly interceding for devotees.

The conclusion presents specific petitions: submitting vermilion memorials (red petitions) on behalf of devotees to reach sacred celestial palaces like the Seven-Treasure Jade Terrace and Golden Tower of Jade Capital. Rich Daoist terminology describes divine processions—"nine numina soaring" and "eight powers marshaling"—invoking heavenly winds (gangfeng) and auspicious mists to carry prayers skyward. The master also summons internal body deities (the Daoist belief that humans host divine energies), including the Thirty-Nine Palace True Officials and Twenty-Four Perfected Beings, to witness the ceremony.

The entire text embodies the core Daoist concept of "heaven-human resonance," where ritual masters bridge earthly and celestial realms to convey devotees' prayers. Technical terms like "mud pellet" (niwan, a crown chakra point) and "flowing pearls" (a neidan/internal alchemy term) illustrate Daoism's integration of cultivation and ritual practice.

This passage depicts the scene in Daoist ritual ceremonies where celestial officials and divine generals are summoned to descend upon the altar space. During Zhaijiao (purification rituals) and Keyi (liturgical rites), the ritual master invokes deities from various heavenly realms to assist in the ceremonial proceedings through specific ritual sequences.

First to appear are the twenty-four Gongcao (heavenly messengers) and emissaries descending from the Jade Void (Yuxu, one of Daoism's highest celestial realms). These include flying Gongcao, Golden Boys and Jade Maidens serving as celestial couriers, along with the eight seasonal record-keepers who document merits and faults. Following them are martial deities like the Supervising Generals and Post Station Officers responsible for maintaining ritual order and transmitting documents.

The text meticulously describes each deity's attire and ritual implements: the Jade Immortal Herald wears a Flying Mystic Jade Crown and nine-colored dragon-patterned tiger robe, holding a Demon-Commanding Numinous Banner while standing to the left; the Jade Void Attendant wears a Prime Dawn Jade Crown and five-colored feathered robe, bearing a nine-colored numinous banner on the right. Other divine beings like Flying Dragon Gongcao and Flying Immortal Emissaries each have distinctive regalia - Tongtian Crowns, phoenix robes, golden bells, and jade tablets - all symbolizing their respective divine offices and powers.

The Zhengyi (Orthodox Unity) Gongcao, important celestial officials of this tradition, wear Vermilion Sun headscarves and Tongtian Crowns with black unlined robes, girded with dragon-headed swords while holding audience registers. The Two Officials' Emissaries don Mystic Yin headscarves and Nine Virtues Crowns with crimson unlined robes, carrying jade tablets and banners while wearing tiger tally pendants.

Finally mentioned are spirit-officials specialized in subduing malevolent forces - the Spirit-Capturing Officials and Ghost-Eating Officials who handle negative elements requiring exorcism during rituals. This comprehensive tableau reveals the sacred bureaucratic hierarchy of the celestial realm in Daoist ritual, where each divine being performs specific functions to collectively assist the ritual master in completing the ceremony.

This scripture passage describes a Daoist Zhaijiao (purification ritual) ceremony where the officiating priest (minister) reverently invites various celestial beings to descend upon the ritual altar to assist in delivering memorial documents (formal petitions to the heavenly realms).

The priest first summons numerous deities to attend, including: immortal officials and jade maidens serving the altar, principal and deputy generals, marshals guarding the Dao and overseeing the altar, as well as divine officials from various heavenly institutions. These deities solemnly array themselves in ceremonial formation, surrounding the altar in readiness to receive the priest's supplications.

The priest then petitions deities from multiple systems: the local earth god of the Xuantan (mystic altar), true officials of the four directions, the mighty spirits of the Three Caverns (Dongzhen, Dongxuan, Dongshen), the official retinue of the Three Treasures (Dao, scriptures, and masters), the Three-Five Merit Officers (divine clerks handling documents), and left-right messenger officials. Special mention is made of the divine team responsible for message transmission: the golden youth attending incense, jade maidens conveying messages, the Five Emperors' direct talismans, daily incense officials, along with guardian deities like the Dragon-Tiger Lords and protective spirit officers.

Messenger jade maidens and spirit officers from all celestial layers are summoned - including the Three Heavens (Qingwei, Yuyu, and Dachi), Ten Heavens, and Thirty-Two Heavens. Divine messengers like the embroidered-robed envoys, ten-direction flying celestial envoys, and flying dragon cavalry officers arrive to receive assignments. These deities will ride immortal vehicles like jade carriages and cloud chariots to ascend to the golden towers and jade palaces of the highest heavens, assisting the priest in sincerely presenting memorials to the supreme "Great Dao of the Most High" (the highest Daoist divinity).

The priest humbly describes himself as ignorant yet lifted by the saints, following secret scriptures bestowed by heaven to prepare memorials for certain petitioners, beseeching the Three Heavens' grace and the Nine Earths' (underworld realms) mercy. Strictly adhering to Keyi (liturgical protocols), he hopes the Merit Officers and messengers will accept this task and help deliver the memorial to the heavenly gates. The document will be secured on the altar with ritual implements like dragon knives and jade rings, undergoing procedures of recitation, sealing, and dispatch.

Finally, the priest dispatches his internally cultivated Thirty-Nine Truths (divine beings cultivated within the body), the Three Regions and Eight Scenes (internal divine systems), and Five Body True Officials - all internal divine functionaries - commanding them to dress formally and solemnly escort the memorial to the Three Heavens. This reflects the Daoist cultivation principle of "unity of body and spirit," where practitioners believe their physical forms contain complete divine systems.

This passage is a ritual document from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, depicting the ceremonial scene where a Daoist priest presents a memorial to the deities during a salvation ritual. The priest first emphasizes that the memorial must be flawless; any errors or omissions must be corrected immediately to avoid rejection during celestial review. With reverent language, the priest addresses the "Supreme Infinite Dao" (the highest deity in Daoism) and numerous other divine beings, including the Three Pure Ones (Sanqing), the Four Sovereigns (Eastern Flower, Western Numen, Southern Star, and Northern Pole), and the Three Officials (Sanguan Dadi), among other exalted spirits.

The text mentions that during the transmission of the memorial, malevolent energies from the lower realms may obstruct the process. The priest petitions for these demonic forces to be apprehended and confined in the "North Prison of Tianyi" (one of the Daoist hells) to be punished according to divine law. Kneeling before the altar, the priest awaits the deities' response. After completing the ritual procedures—burning the petition and reciting the memorial—the priest solemnly reiterates the appeal.

The latter part of the text poetically describes the movement of Dao-Qi (the energy of the Dao): divine light illuminates Mount Kunlun, and the Dao's vital breath circulates through the Mysterious Feminine (Xuanpin, the source of life). Though differentiated into the Three Qi (Xuan, Yuan, and Shi), they are ultimately unified as Jing (essence), Qi (vital energy), and Shen (spirit). Through cultivation paths such as the "Azure Chamber and Purple Portal" (a metaphor for Neidan, or internal alchemy), one may attain the wondrous state of Xiyi (the subtle realm described in the Daodejing: "Looked at but unseen—this is called 'Yi'; listened to but unheard—this is called 'Xi'").

The text concludes with the first two vows from the "Twelve Wishes": the first wishes for heaven and earth to be clear and pure, while the second aspires for the cosmic breath to be serene and profoundly mysterious. The entire memorial exemplifies the sacred interaction between humanity and the divine in Daoist ritual, blending strict ceremonial protocols with profound insight into the workings of Dao-Qi.

This passage is a liturgical text from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, containing twelve sacred vows and a description of the "Returning the Censer" (fulu) ritual.

First, it enumerates twelve grand aspirations: First, may the sages attain longevity; second, may their teachings spread throughout the eight directions; third, may heavenly dew descend (a symbol of auspicious blessings); fourth, may the earth manifest auspicious signs; fifth, may the four seasons follow their proper cycles; sixth, may all living beings flourish and multiply; seventh, may every household be filial and harmonious; eighth, may the nation abound with virtuous talents; ninth, may the merits of the zhaijiao (purification rituals) be widely distributed; tenth, may auspicious omens and virtuous deeds increase daily. These vows encompass harmony in nature, familial happiness, and national prosperity.

The "Returning the Censer" is a crucial segment of Daoist zhaijiao rituals, referring to the ceremonial restoration of the incense burner at the conclusion of the rite. The passage describes the sacred scene: divine emissaries such as the Incense Official Messengers and the Left and Right Dragon-Tiger Lords (guardian deities) encircle the censer. Through this ritual, practitioners pray to attain the Golden Elixir (jinye) and cinnabar-blue immortality herbs (danbi), as well as numinous plants like the zhiying (mushroom of immortality), so that a hundred perfected spirits may gather here. The practitioner seeks to purify the body, sever worldly attachments ("baogen" refers to the fetters of the physical form), liberate seven generations of ancestors ("qixuan"), unblock the body’s energy passages ("baiguan"), and ultimately be removed from the registers of death, attaining the state of "serene abiding in the Muddy Pellet" (niwan gong, the upper dantian, signifying deep meditative stillness).

The ritual also mentions the Eastern Florescence Emperor Lord (Donghua Dijun, a major Daoist deity) recording the practitioner’s merits, while immortal youths and jade maidens from the ten directions attend to the incense offerings. It is prayed that the practitioner’s earlier supplications swiftly reach the jade steps of the "Supreme Ultimate Great Dao" (Taishang Wuji Dadao, the highest object of Daoist veneration). The ceremony concludes with the "Chant of Departure from the Hall," signifying the successful completion of the rite. The entire passage exemplifies Daoist religious practice, where rituals serve as a bridge between heaven and humanity to invoke blessings and transcendence.