《靈寶領教濟度金書》Vol. 146

The 146th volume of the Lingbao Lingjiao Jidu Jinshu records a complete Daoist zhaijiao (purification ritual) liturgy. This ritual was transmitted by the Dongwei Gaoshi (eminent master of profound cultivation) Jiuku Zhenren (Perfected Savior of Suffering) Ning Quanzhen, and compiled by the Lingbao Tongxuan Hongjiao Shuinan Xiansheng (Master Water-South of Lingbao's Profound Teachings) Lin Lingzhen.

At the ceremony's commencement, the presiding high-ranking fashi (ritual master) offered incense and knelt in reverence, solemnly declaring: "This disciple trembles with awe, prostrating before the Celestial Worthy (highest Daoist deity). It is said golden talismans shine to shower dharma rain, while jade characters radiate to summon numinous winds. Today we establish this zhaijiao for the patron, seeking repentance for transgressions, supplication for grace, longevity extension, and auspicious fortune."

Concerned the patron might face hidden calamities or sudden misfortunes, the master invoked the "Great Method of the Pivotal Dao's Returning Path," proclaiming the Lingbao Three Radiances Jade Talismans (magical fu scripts). He entreated the exalted perfected beings and supreme sages (high-ranking Daoist deities) to command all local gods—city deities, earth spirits, and life administrators throughout the ten directions and three realms (cosmic totality)—to enact the Heavenly Emperor's decree in dispelling misfortunes. Thus the patron would be liberated from myriad disasters, daily life blessed with auspicious protection, and personal/public affairs smoothly accomplished.

The fu declaration followed: "By decree of the Three Heavens (Daoist Sanqing realms), we summon all numinous beings. May jade talismans safeguard household peace and universal harmony. Those who disobey shall suffer Fengdu's (Daoist underworld) eternal punishments; sincere petitioners shall receive boundless blessings." The incantation concluded with the standard formula: "Swiftly, swiftly, in accordance with Lingbao's divine talisman ordinances."

The assembly chanted in unison to conclude: "The Sage's virtue endures through liturgy, / Cultivation brings lasting fortune and longevity. / Life extended through jade slips inscribed, / Petitions offered on golden scrolls. / Sins erased from Northern Office (Daoist hell), / Life-register ascended to Southern Chang (Daoist paradise). / Present existence blessed with joy, / Afterlife ascending to celestial halls." This gatha encapsulates zhaijiao's efficacy: eliminating karmic obstacles, prolonging life, and delivering departed souls.

This passage describes several key elements of Daoist Zhaijiao (purification ritual) ceremonies and their accompanying prayers.

The basic ceremonial sequence involves burning Fulu (talismans and registers) - sacred documents used to communicate with deities - reciting various scriptures, and performing the ritual dance steps known as "Pacing the Void." Participants maintain a reverent and devout mindset while completing the "Three Refuges" ceremony: taking refuge in the Three Treasures of Dao (the ultimate truth), Jing (scriptures), and Shi (master teachers).

In the Three Refuges section, devotees first express their refuge in the "Treasure of Dao," praying that all beings may sincerely turn toward the Dao. Next comes refuge in the "Treasure of Scriptures," with wishes for all to comprehend the true meaning of the classics. Finally, refuge in the "Treasure of Masters" expresses the hope that all may embark on the spiritual path without obstacles.

The formal prayer text follows, with the presiding Daoist priest (referred to as "your servant") offering incense while presenting the petition. The text enumerates the sacred titles of numerous Daoist deities, including 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 Dao and De (Daode Tianzun). Also invoked are the Three Officials (Sanguan Dadi) - the Heaven Official, Earth Official, and Water Official - along with Zhengyi (Orthodox Unity) patriarch Zhang Daoling (the True Lord of Tranquil Response and Manifest Protection).

The prayer recounts how since Daoism's founding, these deities have disseminated teachings through scriptures and talismans, serving as a "compassionate ferry in the sea of suffering" and "a bright lamp in the darkness." The current ritual follows proper Daoist liturgy (Keyi) to recite scriptures and pray for blessings regarding the patron's specific concerns, with hopes for their fulfillment.

The passage concludes by depicting the scene of congregational scripture chanting: following the standards of the Three Registers (important Daoist texts) and adhering to the liturgical precepts of the Seven Perfected Ones, participants solemnly and harmoniously chant the scriptures as spiritual winds arise. The entire ceremony maintains both sacred solemnity and rhythmic beauty.

This scripture depicts a grand Daoist zhaijiao (ritual purification ceremony) in three main sections:

The first section portrays the sacred ceremonial scene: Dharma rain descends between heaven and earth to nourish all beings, phoenixes play celestial music in the ninefold heavens, while golden luan birds and cranes dance across the eight directions. Both immortals and mortals immerse themselves in joyous celebration. Through this merit-generating ritual, the patron (zhaizhu) seeks divine protection, with Dao Qi (the fundamental energy of Daoist cultivation) filling body and mind to preserve eternal youth. The scripture further blesses the patron with familial harmony, enduring happiness and longevity, freedom from disputes, attainment of noble status like dragons and phoenixes, and salvation for nine generations of ancestors.

The second section, "Eulogy of Primordial Destiny," recounts the origin of Daoist scriptures: During cosmic creation, the Celestial Sovereign (Tianzhen Huangren) inscribed cavern chapters and spiritual talismans using cloud seal script. These sacred texts possess miraculous power to heal illnesses, liberate departed souls, and assist practitioners in ascending to immortal realms.

The third section details ritual procedures: Daoist priests recite scriptures according to jade-tome regulations (qiongke yuji), praying for cosmic purity and disaster prevention. Through scripture-recitation merits, the patron hopes to eliminate karmic obstacles, reveal true nature (authentic Dao-nature), and maintain physical-spiritual purity. It concludes with the "Seated Meditation Eulogy" liturgy, requiring participants to hold jade tablets while calmly sitting and chanting the Mystic Essence Opening Incantation to enter unity-with-Dao realization.

Note: The "thirty-six xun" refers to thirty years (one xun being ten days; thirty-six xun equals 360 days symbolizing a year, here extended to thirty years). "Sun-viewing Terrace" denotes Mount Tai's sunrise peak, while "cloudy oceans" refer to celestial mountain-islands—both representing Daoist immortality imagery.

This scripture passage is drawn from the important Daoist text Lingbao Lingjiao Jidu Jinshu (Golden Book of Numinous Treasure Salvation Rituals), primarily describing the state of transcending cyclic existence through scripture recitation practice, along with liturgical content for invoking divine blessings.

The opening uses the lotus as a symbol of transcendence: "Who can fathom this profound and mysterious realm? Once treading the path of Mahayana (the highest spiritual attainment), one transcends temporal constraints. Neither clinging to birth nor fearing extinction, true liberation requires relying on the lotus' pure nature to cross beyond the Three Realms (Desire Realm, Form Realm, and Formless Realm). With compassionate heart dissolving worldly entanglements, possessing the supreme virtue (De) of perfected beings (zhenren), one may become an immortal through successive lifetimes."

The scripture then details the ritual for scripture invocation: "With utmost reverence we beseech the Supreme Dao (Wuji Dadao), the exalted deities of the Three Pure Realms (Jade Pure, Upper Pure, and Great Pure), the perfected beings of the Ten Directions, and all sacred beings throughout the Three Realms to bear witness. Hearing how the Great Dao's primordial Qi (vital energy) governs the mysterious state preceding heaven and earth's formation; how the teachings divide into seven sections (referring to Lingbao scripture classifications) weaving through cosmos like warp and weft. The true cosmic breath circulates through Qingwei Heaven, transforming as nourishing rain upon the yellow mundane world."

The text describes the efficacy of scripture recitation: "It dispels celestial calamities, averts terrestrial disasters, fulfills yang virtues and verifies yin merits, bringing manifold auspicious blessings. All who sincerely take refuge shall receive the molding of creation. Inheriting the Primordial Qi Mother (cosmic origin), they ascend beyond post-heaven forms to realize the true Dao."

The liturgical section explains: "When reciting scriptures for practitioners, maintain mental clarity and purify the Five Emotions (joy, anger, sorrow, pleasure, desire). Open the purple-sun jade casket containing treasured classics, proclaiming to the four extremes; unfold the azure-falling golden truth's canons, establishing covenants throughout the ten heavenly directions. When the scripture practice reaches completion, it withstands demonic trials (spiritual obstacles), moving celestial grace above while relieving mortal suffering below."

The concluding blessings state: "May practitioners' Dao realm expand and virtue (De) increase daily with unceasing auspiciousness. May seven generations of ancestors ascend through purple heavens (celestial realm), with both luminous and shadowy realms receiving illumination. May households be clear as autumn moons, courtyards mild as spring breezes. Further may darkness regain radiance, bitter cold glow with warmth—all beings roaming in celestial harmony, all creation nourished by earth's virtue (De), making the eight directions realms of longevity and the nine provinces domains of blessedness."

The closing thrice-repeated vows state: "May all beings deeply enter the Dharma gate with sincere refuge; may all beings eliminate transgressions and cultivate goodness; may all beings forever abandon attachments and constantly return to the true path." This is followed by liturgical procedures including repentance rites, Pacing the Void (circumambulation ritual), purification sprinkling, and the Three Refuges (taking refuge in Dao, scriptures, and masters).

This scripture is a divine invocation text used in Daoist Zhaijiao (purification rituals), primarily describing the process of obtaining divine absolution and blessings through sincere repentance.

The opening section enumerates the highest deities in the Daoist pantheon: the Three Pure Ones (Sanqing) — Yuanshi Tianzun (the Celestial Worthy of Primordial Beginning, the supreme deity of Daoism), Yuchen Dadaojun (Lingbao Tianzun), and Xuanyuan Laojun (Daode Tianzun). It also includes the Three Officials (Sanguan Dadi) — the Heavenly Official (bestowing blessings), the Earthly Official (granting absolution), and the Water Official (relieving misfortunes). The text further lists various divine beings, from ancestral masters and perfected beings to local deities like City Gods (Chenghuang) and Earth Gods (Tudi), expressing reverence and inviting them to descend upon the ritual altar.

The phrase "Three Treasures reveal their forms" refers to the manifestation of the Dao, the scriptures (Jing), and the masters (Shi), while "Ten Celestial Flowers assist the cosmic order" symbolizes the cyclical movement of the Ten Heavenly Stems. Through the "hundredfold prostrations" of repentance rites, conducted according to the Lingbao Zhai (a major Daoist ritual tradition), solemn ceremonies are performed using ritual implements such as incense, flowers, and banners. The text beseeches that the ritual sponsor (the one hosting the ceremony) may "repent and have sins eradicated, perform good deeds and accumulate blessings"—that is, eliminate karmic obstructions through repentance and accumulate merit through virtuous actions.

Finally, the scripture once again invokes the Three Pure Ones, the Three Officials, the founding patriarch of Zhengyi (Orthodox Unity) tradition (Celestial Master Zhang Daoling), and all divine beings, acknowledging that ordinary people accumulate transgressions due to ignorance. Only through utmost sincerity in repentance can they receive the compassion of the exalted sages, who then bestow blessings and dispel calamities. The entire text embodies the Daoist cultivation principle of "repentance and calamity resolution," emphasizing the purification of body and mind through structured rituals and communion with the divine.

This passage describes the ritual procedures for repentance and blessing-seeking in Daoist zhaijiao (purification rituals). Practitioners, with utmost reverence and sincerity, perform specific ceremonial movements and recitations to confess transgressions and seek blessings.

At the ritual's commencement, participants straighten their attire (she qi), hold their breath (bingxi), adjust their sleeves (suoren), and perform bows with solemn vocal tones (shu yin). With their entire being devoted to the respectful posture of worship (shen dan chao li zhi gong), they purify themselves through three cultivation methods (san ye: bodily, verbal, and mental karma), while reciting the most devout praises (kou qing ju yang zhi jing).

During repentance, one must relinquish all six emotions (liu qing: joy, anger, sorrow, happiness, love, and aversion), confess accumulated transgressions (zui hua, "flowers of sin"), and pray for future blessings (fu guo, "fruits of merit"). They vow that henceforth all affairs may proceed auspiciously, regarding worldly troubles as light as goose down, enduring trials like bamboo (jun referring to bamboo) withstands the seasons, thereby eliminating all calamities (tian qian yang).

They pray to maintain eternal vitality like the phoenix tree and bamboo (cang chun), merging their spirit with the warm sunlight (rong ai ri zhi he), each step treading upon auspicious winds (bu wu kuai xiang zhi yun). May all seasons be filled with joy (si shi gu wu), and generations receive divine support (wu shi fu yao).

The ritual concludes by devoutly reciting the sacred name "Xiao Qian Mie Zui Tianzun" (Heavenly Worthy Who Eliminates Transgressions and Extinguishes Sins), praising the ritual's inconceivable merits. The phrase "xiang lai" marks the conclusion of this ceremonial segment. This content originates from Volume 146 of the Lingbao Lingjiao Jidu Jinshu (Golden Book of Lingbao Salvation Through Teaching), an important liturgical text of the Lingbao school in Daoism.