《靈寶領教濟度金書》Vol. 145

This scripture records the complete procedure of the "Altar-Dispersing Ceremony" (the ritual for dismantling the altar after a Taoist service) as practiced by the Lingbao (Numinous Treasure) school of Daoism. The ceremony begins with the priests performing "Pacing the Void" (a ritual involving specific footsteps and chanting), lighting incense, and reciting hymns. Following protocol, all participants bow to the patriarchs, calm their minds in meditation, then chant the "Guardian Spirit Incantation" to purify the altar space.

The incantation describes an auspicious scene where the Five Planets (Wood, Fire, Earth, Metal, and Water) radiate harmonious Qi, the Celestial Worthy of Primordial Beginning (one of Daoism’s highest deities) summons the divine host, and the energies of heaven and earth merge. The priest wields a jade tally (a sacred token) and a precious scepter (a ritual instrument), emitting whistling sounds to mobilize subtle and profound forces, while using sacred flames to dispel malevolent influences. The incantation declares that all demons are subdued, calamities dissolve, and the righteous Qi of the Dao fills the cosmos. Divine light illuminates the darkness, countless perfected immortals descend upon auspicious winds, bestowing blessings upon all beings in the divine land, uniting them with the Great Dao.

Next, the priest strikes the ritual drum twenty-four times (symbolizing the twenty-four solar terms), invoking the primordial Qi of the Three Pure Ones (Jade Pure, Upper Pure, and Supreme Pure) and deities such as the Supreme Lord of the Dao. Simultaneously, the priest summons the thirty-two guardian generals from within—including the Golden Boy and Jade Maiden—commanding them to stand in solemn readiness and open the mystical altar. The priest then requests the local Earth God (a deity governing the land) to swiftly arrive and assist, declaring that the altar-dispersing ceremony is being conducted on behalf of the patron (the sponsor of the ritual).

The priest prays for the primordial Dao-Qi from the Jade Pure Realm and the radiant light of the Lingbao tradition to descend and flow into their being, ensuring that the altar remains pure inside and out, free from all defilement and baleful influences. The sacred ritual instruments resonate with clear tones, the ten directions of the universe stand in solemn stillness, and no demon dares intrude. The priest’s sincerity ascends directly to the celestial court, hoping that their petitions swiftly reach the exalted presence of the Jade Emperor (the supreme deity of the Daoist pantheon).

Finally, all participating priests and ritual officers announce their ranks and titles, burning incense to dedicate the merit generated by the ceremony. They offer blessings for the emperor, nobles, local officials, teachers, fellow practitioners, the patron and their ancestors across nine generations, living and deceased relatives, and all sentient beings under heaven. They beseech the Ten Directions’ Celestial Worthy of Numinous Treasure to absolve all beings of past and present transgressions, sparing them from the Three Wretched Paths (hell, hungry ghosts, and animals) and the Five Cycles of Rebirth (heavenly, human, animal, hungry ghost, and hell realms), delivering them from the Ten Sufferings and Eight Calamities.

This scripture passage describes the repentance segment within Daoist zhaijiao (purification rituals), where practitioners seek to eliminate karmic obstacles and achieve union with the Dao through sincere contrition. The content unfolds in three main sections:

Practitioners first express their devotion to the Limitless Great Dao of the Ten Directions (the supreme object of Daoist veneration) and the Most High Lingbao Heavenly Worthy, repenting on behalf of all participating priests and sentient beings. The confessed transgressions fall into three categories: physical violations of precepts, mental restlessness with scattered thoughts, and verbal deception misleading others. They implore that these immeasurable offenses may be cleansed through repentance.

The text then articulates spiritual aspirations: practitioners hope to attain the state of "physical transcendence to supreme immortality," merging with true deities and entering the condition of natural wuwei (non-action), where one's nature and life become harmonized with the profound mystery of the Dao. The phrase "merging with the silent cavern of truth" refers to returning to the quiescent origin of the Dao, while "mysterious communion with non-action" signifies achieving the supreme state of unity with the Dao.

The concluding section presents the formal protocol for addressing the celestial worthies. With utmost humility, the priests announce their petitions to the Three Pure Ones (Yuanshi Tianzun, Taishang Daojun, and Taishang Laojun), the Thirty-Six Sacred Scriptures (collective term for Daoist classics), and deities of the Three Realms (Desire Realm, Form Realm, and Formless Realm). Comparing themselves to "wild horses" (symbolizing unsettled minds) and "vinegar flies" (tiny insects representing insignificance), they nonetheless acknowledge receiving the Dao's grace through precious texts like the Jade Strategy Scriptures and Cinnabar Registers (documents recording immortal ranks). Though still novice cultivators, they vow to propagate the teachings of the Three Caverns (Dongzhen, Dongxuan, Dongshen scriptures) for the universal salvation of all beings.

This passage is a formal declaration (xuanci) from a Daoist purification ritual (zhaijiao), describing the ceremonial process conducted by Daoist priests for the patron (zhai zhu) who sponsors the service, along with its devotional aspirations.

First, the priests purify themselves through ablutions, still their minds, and establish a sacred altar (xuantan) in the Forbidden Purple Sanctuary according to the standards of the Ten Scriptures (Shi Bu Jing) and the ritual protocols of the Three Registers (sanlu). The altar is resplendently adorned, with jade vessels producing crystalline tones, while silk offerings and jade discs express profound devotion. Commencing on a specified date, the priests conduct days and nights of zhaijiao rituals for the patron, including incense offerings, ceremonial processions, repentance rites, and scripture recitations. These acts beseech blessings from the Three Luminaries (sun, moon, and stars) and confess transgressions before the Ten Splendors (celestial beings of the ten directions).

During the ceremony, the priests reverently invoke the descent of divine beings, praying for their radiant grace to shine upon all. Upon the ritual's successful completion, both hosts and guests rejoice together in celestial harmony. Rainbow-hued banners guide the deities back to the heavenly realms, while jade-adorned divine officials return in procession to their immortal palaces. With the ritual accomplished and blessings received, merits are to be recognized and rewarded accordingly.

The priests specifically petition the Supreme Dharma King (highest divinity) and the Most Sacred Sages to bear witness, while expressing gratitude to the Three Caverns' celestial armies (Daoist guardian deities), the Ten Polarities' numinous immortals, the Lingbao celestial officials, the talismanic divine officers, the City God temple deities, and the local earth gods for their protection of the altar. Following liturgical (keyi) protocols, they respectfully present memorial documents, requesting promotions for these deities based on their merits.

The passage concludes with ten devotional vows: May the altar spontaneously produce golden nectar (elixir of immortality) and cinnabar-hued spirit fungi, with a hundred divine beings gathering before this incense-laden sanctuary. May seekers of the Dao attain realization, aspirants to immortality achieve transcendence, and the patron receive boundless blessings, with grace extending to both the realms of yin and yang. May celestial youths and jade maidens from the ten directions guard the incense smoke, swiftly conveying all prayers to the supreme Jade Emperor's divine presence.

This text fully embodies the sacred atmosphere and meticulous procedures of Daoist zhaijiao rituals, reflecting the religious ideal of communion between humanity and the divine.