《靈寶領教濟度金書》Vol. 134

This is the detailed procedure of the Daoist Evening Court Ritual, outlining the ceremonial steps performed by Daoist priests during evening services.

The ritual begins with the "Incense Offering Hymn," where participants bow to the ancestral masters while maintaining a reverent state of mind. Next, they recite the "Guardian Spirit Incantation," which praises the divine power of the Five Stars (Wood, Fire, Earth, Metal, Water): "The Five Stars shine brightly, auspicious Qi flows; the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity of Daoism) gathers all divinities, merging the energies of heaven and earth. The jade talismans and precious tokens emit a faint radiance, dispelling evil influences, subduing ten thousand demons, and banishing all ominous phenomena. Divine light illuminates the night, scattering all darkness, as immortals descend, spreading blessings across the sacred land."

Following this, the ritual drum is struck twenty-four times, symbolizing the summoning of deities. The presiding priest invokes the divine power of the "Three Qi (Sanqi) of the Supreme Three Heavens—Mysterious, Primordial, and Beginning"—along with the assistance of thirty-two divine officials, including the Messengers of Merit (Gongcao) and the Golden Lad and Jade Maiden. Special invitations are extended to local earth gods (Tudi) and city gods (Chenghuang) to witness the ceremony.

The chief priest then declares his identity and explains the purpose of the evening ritual: to beseech the spiritual energy of the Jade Purity Realm (Yuqing Jing, the highest heavenly realm) and the wondrous light of the Numinous Treasure (Lingbao) to descend and empower him, ensuring that his prayers swiftly reach the celestial court and are directly presented before the Jade Emperor (Yuhuang Shangdi, the supreme celestial ruler).

Finally, all invited deities are enumerated: from the Three Pure Ones (Sanqing)—the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Celestial Worthy of Numinous Treasure (Lingbao Tianzun), and the Celestial Worthy of the Dao and Its Virtue (Daode Tianzun)—to the Jade Emperor, the Four Directional Celestial Emperors (Eastern Florescence, Southern Pole, Western Numen, Northern Perfection), the holy beings of the heavenly palaces, and the guardian deities of the Thirty-Six Sacred Scriptures (the canonical texts of Daoism). The entire ritual embodies the Daoist cultivation principle of "resonance between heaven and humanity," using precise ceremonial protocols to facilitate communication between mortals and the divine.

This scripture is a memorial document used in Daoist Zhaijiao (purification rituals), primarily detailing disciples performing salvation rites for their deceased master.

We address this petition to the assembled perfected beings: Lord Wang of Western Metropolis, the Great Primordial Perfected Being, Lord Mao the Eastern Peak's High Minister of Destiny, the Two Perfected Beings of Confirmed Records and Preserved Life, and all celestial officials and divine spirits throughout the Three Realms. We have heard how the teachings of the Three Caverns (Dongzhen, Dongxuan, Dongshen scriptures) radiate brilliant light, with mysterious Qi permeating the Three Realms of heaven, earth and humanity. The Ninefold Flower Paradise overflows with purple vapors filling the Nine Heavens, while the realm of Clear Emptiness rises with jade-green fragrances, and the Azure Void shines with luminous pearls. Such supreme Daoist mysteries are truly profound and rare treasures.

We humble practitioners, having received the Dao's nourishing grace, dare to petition the Celestial Emperor: There exists a devoted disciple currently facing difficulties. This Three Caverns disciple diligently seeks the Dao, earnestly performing Zhaijiao rituals to dispel demonic obstructions, yet has not achieved complete success; submitting memorials and practicing ritual steps (Daoist magical footwork), yet failing to penetrate the profound mysteries. As years pass in vain amidst worldly hardships, our master has suddenly departed, leaving us bereft as orphaned children. Though our lineages differ, the Dao's source remains one. With hearts broken in grief, we resolve to hold memorial rites.

We have purified the ritual space and prepared an altar, reverently welcoming the Purple Ultimate Perfected Lord descending in his eight-phoenix chariot, and the Clear Subtle Primordial Sage arriving in his nine-phoenix carriage. Within this modest space we bare our sincere hearts, beseeching the perfected beings' compassion to uplift this Three Caverns disciple's spirit: May his name be recorded in the Southern Registers of Longevity, his offenses in Northern Fengdu (Daoist underworld) expunged, that all nations may share in the Dharma rain and the Three Realms alike receive divine grace.

Now at twilight we ascend the altar to perform the rites, chanting scriptures and burning incense. May this fragrant smoke rise directly to the Nine Heavens as offering to the Supreme Perfect Dao Treasure. We devote our entire being to the Dao, prostrating ourselves in prayer: By these meritorious deeds, may the Emperor's governance bring harmony and the world find unity; may heaven grant sagely wisdom to govern the state in peace, with divine assistance to educate all beings. May the Daoist teachings flourish and the imperial court know harmony.

Finally, we burn incense in devotion, expressing our profound faith in the Great Dao. This text fully manifests the sacred scene of Daoist salvation rituals, containing both lofty praise for the perfected beings and the disciples' deep affection in remembering their master.

This scripture records the evening liturgy (Zhaijiao) procedures in Daoist ritual practice (Keyi), comprising two main components: incense offerings for blessings and salvation of departed souls.

The ceremony begins with three incense offerings. Daoist priests ascend the ritual platform to chant scriptures and perform ritual walking. With each offering, similar invocations are recited. They pray that the incense smoke may rise directly to the celestial realm to honor the "Supremely Authentic Scriptures and Treasures" (the profound truths of Daoist classics), expressing devout reverence for the "Venerable Masters and Great Sages of Ultimate Authenticity" (Daoist deities). The prayers include aspirations for national prosperity and peace: virtuous governance by officials, a world free from war, harmonious livelihoods for the people, fields untouched by locust plagues, and villages filled with the tranquil sounds of chickens and dogs—a symbol of rural serenity. Each incense offering concludes by reiterating the core concept of "uniting with the Dao" (becoming one with the great Way).

The second part focuses on the salvation of departed souls. The priests collectively recite the Supreme Cavern Mystery Numinous Treasure Immeasurable Supreme Scripture, specifically seeking repentance and absolution for deceased disciples of the Three Caverns (Daoist practitioners). They beseech the celestial officials (Xuan Cao, the underworld bureaucracy) of the Wuji (Infinite) realm—the highest Daoist heaven—to pardon the faults of the deceased and elevate their souls to a state of purity. Special emphasis is placed on chanting the "Praises of the Seven Perfected" (hymns honoring seven realized Daoist sages) and maintaining meditative focus while reciting the scriptures.

Through burning incense, scripture recitation, and invocations, the ritual expresses reverence for Daoist deities while fulfilling the religious functions of soul salvation, disaster prevention, and blessing-seeking. The repeated refrain of "uniting with the Dao" highlights Daoism's ultimate ideal of merging with the great Way.

This scripture is the Jiejing of the Infinite Salvation Heavenly Worthy used by the Lingbao tradition of Daoism in salvation rituals. It describes the process by which a ritual master leads devotees in reciting scriptures to absolve sins and liberate the deceased. Here is the modern interpretation:

The ritual master first reverently pays homage to the Three Treasures (Dao, scriptures, and master) and the Heavenly Worthies of the Ten Directions, declaring the intention to lead devotees in reciting the Supreme Lingbao Infinite Salvation Scripture of the Highest Grade. This is specifically done to eliminate the accumulated sins of past lives for deceased disciples of the Three Caverns (Shangqing, Lingbao, and Sanhuang traditions), while also liberating all wandering souls in the celestial realms, granting them purity and fulfillment. The master prays for the heavenly gates to open and bestow blessings, using the sacred "phoenix script" (a form of Daoist divine writing) to pardon past transgressions—like clouds dispersing and rain ceasing—while invoking the vast dragon-like grace that resonates like thunder.

Next, the master invokes the presence of the Infinite Flying Celestial Kings (heavenly protectors) and the Great Sage of Longevity, Lord of Infinite Salvation, beseeching them to descend as instructed by the Celestial Worthy of Primordial Beginning during the Fuli Dharma Assembly. The master requests that emissaries be sent to the ritual altar to receive the fulu (Daoist divine edicts) and convey them to the relevant deities, thereby opening the path to immortality for the departed souls. The master solemnly declares the intention to burn simplified petitions (documents addressed to the divine) in accordance with ritual protocols.

The scripture references the Seven Perfected Praises (hymns honoring seven realized adepts), emphasizing that the supreme Dao transcends the Three Realms (Desire, Form, and Formlessness) and that the salvational power of the scripture gathers myriad perfected beings (wan zhen) to collectively verify merits. Leading devotees to ascend the altar and chant, the master not only seeks to absolve the sins of specific deceased individuals across multiple lifetimes but also prays for the pardon of all their transgressions in the lower infinite realms (hell), liberating all souls below to ascend together.

Finally, the ritual concludes with the Pingzuo Hymn, where participants settle their minds in stillness. After completing the scripture recitation, they once again bow to the Three Treasures and the exalted perfected beings. The entire ceremony embodies the Daoist spirit of "universal salvation" (pudu zhong sheng), using sacred incantations and liturgy (keyi) to connect the Three Realms and assist souls in attaining liberation.

This scripture documents a Daoist zhaijiao (purification ritual) for the salvation of deceased souls. The ritual master leads the assembly in reciting the Scripture on Salvation (Duren Jing), repenting on behalf of departed disciples of the Three Caverns (high-level Daoist practitioners) while universally delivering souls from the underworld.

The ceremony begins with the master confessing possible transgressions committed by the deceased during their lifetime: since beginningless kalpas, their indulgence of the six roots (eyes, ears, nose, tongue, body, and mind) and obscuration of the eight consciousnesses (a Buddhist concept referring to mental functions) led to disregard for precepts and moral confusion. Particularly during sacred periods like the Five La (important Daoist fasting days) or Three Primes festivals (major seasonal observances), they violated taboos and failed to complete their cultivation.

Through incense offerings, scripture recitation, and repentance, the ritual then beseeches the Ten Directions' Limitless Supreme Numinous Treasure Celestial Worthy (one of the highest deities) and various immortal officials to pardon the deceased's offenses. The prayers express hope that the departed may comprehend profound mysteries, restore their original luminous nature, return to celestial duties, and ultimately unite with the Dao—eternally transcending the cycle of rebirth.

A special invocation summons the Limitless Flying Celestial Kings of the Netherworld (deities governing the underworld) to dispatch emissaries to the ritual platform. These envoys deliver sacred fu talismans (mystical documents) to open the underworld pathways and elevate souls to the immortal realms. The ceremony concludes by burning memorial petitions (documents addressed to deities) and chanting the "Hymns of the Seven Perfected."

The entire passage exemplifies Daoism's characteristic use of sacred rituals to bridge heaven and earth, emphasizing how repentance and returning to one's true nature are essential for liberation from samsara.

Together with all the officiating priests present at this sacred altar, we ignite precious incense within the censer, renewing our devout offerings with utmost reverence.

We pay homage to the supreme deities of Daoism: the Primordial Heavenly Worthy of the Void and Naturalness (Yuanshi Tianzun, the highest divinity in Daoism), the Supreme Lord of the Infinite Dao (Taishang Daojun), the Supreme Venerable Lord (Taishang Laojun), the Exalted Jade Emperor, along with the great sages of the ten directions who have attained the Dao, the perfected lords, immortal elders, the thirty-two heavenly emperors, the Jade Void Heavenly Emperor, and the Jade Emperor. We also honor the Eastern Flower Emperor (Donghua Dijun), the Southern Pole Immortal Elder (Nanji Xianweng), the Western Numinous Queen Mother (Xiling Wangmu), and the Northern Perfected Mystic Capital (Beizhen Xuandu) — the four directional deities — as well as the perfected lords of the celestial realms: the Jade Capital Golden Tower (Yujing Jinqu), the Seven Treasures Jade Terrace (Qibao Qiongtai), and the Purple Tenuity Upper Palace (Ziwei Shangyuan). Simultaneously, we venerate the thirty-six revered scriptures (essential Daoist texts) of the Mystic Center, the Great Masters of the Mystic Center (transmitters of the teachings), along with celestial officials such as the Chief Ministers, Chief Stewards, Chief Protectors, and Chief Tutors. We also honor the twenty-four perfected beings of the Taiping revelation, the Sovereign Lord of the Western City (Xicheng Zongzhen Wangjun), the Great Primordial Perfected Being (Taiyuan Zhenren), the Eastern Peak High Minister of Destiny Lord Mao (Dongyue Shangqing Siming Maojun), and the two perfected beings of Determination and Life Preservation. Furthermore, we include the immortal sages who attained the Dao within famous mountain grottoes, as well as all celestial officials and perfected spirits across the Three Realms (heaven, earth, and water).

I have heard that the profound chapters of the Lingbao scriptures (a pivotal Daoist textual tradition) can ferry sentient beings beyond suffering, like a compassionate boat crossing the sea of anguish. Their three sections of mysterious principles illuminate the dark path like a lamp of wisdom. Those ethereal hymns imbued with deep meaning resonate through the myriad saints, while crystalline immortal melodies resound across the celestial realms. The teachings of Lingbao erect a great Dharma bridge — no written word lies beyond its power to transform. The Mystic Origin of the Great Dao (Xuan Yuan Dadao) opens pathways to escape delusion; sincere devotion alone can connect one to its truth. Thus its merit is immeasurable, inevitably bringing auspicious signs — so sublime and vast it transcends verbal description.

With utmost sincerity, we rely upon the uplifting grace of these divine beings. Previously, we conducted salvation rites for the departed disciple of the Three Caverns (a Daoist practitioner): establishing memorial tablets for teachers and companions, offering incense, and reciting the Supreme Lingbao Wuliang Duren Shangpin Miaojing (a premier Daoist scripture for salvation). All participants purified their hearts, cleansed distracting thoughts, and performed the ritual to open the Purple Sun Jade Casket (symbolizing Daoist mysteries). Observing fasting and scripture recitation, we adhered to the precepts of the Golden Casket of Alchemical Prohibitions (Daoist ethical codes), adjusting our robes with reverence as we chanted. The clear voices of scripture recitation vibrated through the Ten Heavens (the Daoist cosmological system), while our vows spread widely across the Three Realms. Each participant recited the scripture ten times, manifesting the merit of the Ten Transformations Returning the Spirit (tenfold spiritual refinement). The scripture expounds the teaching of the One Vehicle (supreme doctrine), embodying the truth that all dharmas return to unity.

We dedicate this merit to the departed disciple of the Three Caverns: may his karmic obstructions from this life be dissolved, and past transgressions cleansed. May his merits in studying the Dao be recorded in the Southern Cinnabar paradise (Nandan), while the Northern Verdant realm (Beiyu) washes away the stains hindering his return to perfection. May he attain rebirth through salvation, rise from death to immortality, eternally freed from the wheel of rebirth, forever abiding in the blessings of great peace. Let this grace extend to his descendants, with auspiciousness benefiting his ancestral lineage. We bow with reverence, taking refuge in the Infinite Great Dao.

Thus we proclaim the ritual positions three times (a tripartite liturgical formula).

This passage describes the complete pantheon of deities invoked by the presiding Daoist priest (designated as "Your Servant So-and-So") during the incense-offering ritual (Zhaijiao) in Daoist ceremonies. It reveals the vast hierarchical system of Daoist divinity, structured in several tiers:

At the apex stand the Three Pure Ones (Sanqing): the Primordial Heavenly Worthy of Void and Naturalness (Daoism's supreme deity), the Numinous Treasure Heavenly Worthy of Jade Capital (second of the Three Pure Ones), and the Supreme Elderly Lord as the Virtuous Heavenly Worthy of Chaotic Origin (Laozi). Following them are the Numinous Treasure Heavenly Worthies governing the ten directions, along with assisting deities like the Three Treasures Elders and Three Treasures Imperial Lords.

The middle section enumerates important functional deities: the Five Ancient Lords of the Directions (ruling the five cardinal directions), the Thirty-Two Heavenly Emperors (sovereigns of celestial realms), the Wood Duke and Metal Mother (the immortal couple Dongwanggong and Xiwangmu), the stellar deities of sun, moon and five planets, life-and-death administrators (including deities for lifespan calculation, death registration and rebirth), and the Five Dipper Star Lords (including the Big Dipper deities).

The latter portion includes numerous protector deities, salvation spirits (like the Deathless Salvation Deity), fate administrators (such as Han the Chief Registrar), cultivation guides (notably the Great Master of Mysterious Center), and various immortal officials and messengers. These beings respectively oversee soul protection, Qi nourishment, life extension, disaster relief, scripture transmission and other specialized functions.

The concluding passage contains the priest's self-deprecating remarks, acknowledging his limited cultivation despite being entrusted with conducting the ritual through master-disciple transmission. The reference to "elixir formulas behind the elbow" alludes to Ge Hong's Emergency Formulas (a medical text), metaphorically admitting shallow Daoist attainment, while the "fish in rutted water" employs a Zhuangzi典故 to express inadequacy. The entire text embodies the Daoist ritual concept of "communicating with deities through purification ceremonies," where celestial powers are reverently invited to jointly accomplish the religious practice of universal salvation.

This scripture describes the predicament practitioners face when losing their true nature, and the process of seeking deliverance through repentance and cultivation.

When practitioners become inwardly confused, their aspirations wane and their primordial Qi (vital energy) dissipates. Externally, this manifests as hypocritical speech and conduct, making them unable to face the Shenming (divine beings in Daoist belief) with sincerity and neglect their spiritual practice. In such states, the protective Dharma deities (guardian spirits in Daoist cultivation) will not descend, and divine beings withhold their blessings. Their transgressions have offended the Five Directional Heavenly Emperors (guardian deities of the five directions) and the Three Officials (the celestial officials of Heaven, Earth, and Water who assess human virtue), making it impossible to evade the retribution of the Dao.

Only through sincere repentance to Heaven, strict observance of Zhaijiao Keyi (Daoist purification rituals), and persistent cultivation can practitioners seek divine forgiveness. They must demonstrate that their pursuit of the Dao stems not from fear of death, but from genuine compassion to aid others. They pray that the Emperor of Eastern Florescence (deity overseeing immortal registers) may record their merits, and the Great Emperor of Long Life in the South Pole may bestow immortal status, ultimately transcending worldly existence to become "seed people" (those with innate cultivation potential in Daoism).

The text also expresses grander aspirations: prayers for cosmic harmony with peaceful heavens and earth, radiant sun, moon and stars, balanced Yin-Yang, favorable weather, and auspicious omens; wishes for all beings to thrive in harmony, tranquil mountains and rivers, and spirits dwelling in their proper realms; and the liberation of suffering souls in the netherworld, manifesting the compassionate teachings of Yuanshi Tianzun (one of the highest deities in Daoism).

The passage concludes with the complete ritual sequence: making vows, Fu Lu (concluding furnace ritual), chanting exit hymns, returning to stillness, paying respects to masters, and Hui Xiang (dedicating merits to all beings). These form the complete liturgical procedure recorded in the Lingbao Lingjiao Jidu Jinshu (Golden Book of Numinous Treasure Salvation Rituals).