《靈寶領教濟度金書》Vol. 150

The 150th volume of the Lingbao Lingjiao Jidu Jinshu documents the Yellow Register (Huanglu) Zhaijiao liturgy for redeeming the deceased, transmitted by the reclusive adept Ning Quanzhen (honored as the "Enlightened Master Who Saves from Suffering") and compiled by Lin Lingzhen, the "Water-South Master Who Propagates the Mysteries of Lingbao." Below is the ritual procedure for the first evening ceremony:

The ceremony begins with the "Pacing the Void" (Buxu) ritual, where Daoist priests perform specific choreographed steps while chanting, accompanied by incense offerings. All participants bow to the founding masters while maintaining meditative concentration. This is followed by reciting the "Guardian Spirits Incantation" (Weiling Zhou) to protect the altar: "The radiance of divine spirits illuminates all, pure energies circulate, stars shine as peacefully as orchids; golden divine light envelops this altar, turning night into day and reversing time's flow; auspicious phoenixes circle, dispersing evil forces, each step treading on propitious clouds; celestial beings gather before the Heavenly Emperor, merging completely with the Great Dao."

Next, twenty-four drumbeats are struck, symbolizing communication with the Three Realms (heaven, earth, and underworld). The "Activating the Furnace" (Falu) ritual then commences, where priests invoke: "The supremely exalted Three Pure Ones (Yuqing, Shangqing, and Taiqing) and the Supreme Dao Lord, we summon our inner guardian spirits—including the Three-Five Merit Officers (Sangong Gongcao), left and right envoy officials, incense-attending golden boys, flower-scattering jade maidens, and thirty-two divine emissaries from the Five Directions' Imperial Envoys—requesting them to solemnly array themselves, open this sacred altar, and swiftly notify all local earth deities to assist."

At this point, the purpose of tonight's court ceremony is declared: "We pray the Dao's qi from the Jade Pure Realm and the wondrous light of the Numinous Treasure Celestial Worthy may descend upon all participants, purifying the altar's interior and exterior until no impurity remains between heaven and earth. May the exquisite Dharma-sound resonate through the ten directions, repelling all demonic interference. May our sincere devotion swiftly reach the exalted presence of the Jade Emperor."

Finally, the presiding priest leads all ceremonial officers in reverent supplication: "We practitioners of the Great Yellow Register Zhaijiao, with utmost sincerity, bow before the Three Pure Excellencies (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun), the Jade Dawn Great Dao Lord, the Primal Chaos Mysterious Origin Ancient Lord, and all celestial emperors—including the perfected sages of the ten directions, the thirty-two heavenly emperors, the Eastern Florescence Emperor Lord, and the Southern Pole Long-Life Great Emperor."

This scripture describes the scene of invoking deities during a Daoist Zhaijiao (grand purification ritual). The ritual masters first reverently enumerate the titles of numerous high-ranking divine beings, including:

The Northern True High Ministers, Celestial Chancellors, Guardians and Preceptors; the rulers of sun, moon and stars; the supreme deities of the Ten Directions and Infinite Realms; the Flying Celestial Kings; the Great Sages of Longevity; salvation-oriented Perfected Ones like the Lord Who Delivers Humanity; and the Great Masters of Mystery who preside over the Thirty-Six Divisions of Daoist scriptures. Also invoked are the Jade Youths and Maidens attending the scriptures, the Virtuous Deity of the Year, the Earth Gods, and all responsive spirits throughout the Three Realms.

The masters declare they have perceived the celestial patterns (Tiangang) and earthly principles (Diji) radiating their brilliance through the interaction of Yin and Yang energies ("green silk Yin weft and Yang warp") in the Azure Heaven. Above, the Purple Pivot (Zishu) governs celestial administration; below, the Yellow Primordial (Huanghun) generates the source of life. The text employs sacred documents like the Purple Phoenix Edict and Azure Dragon Register as metaphors for the profound Daoist teachings, describing how Yin (mysterious frost) and Yang (purple mist) energies intermingle within the practitioner's body (in the chambers of Infant and Maiden, the abodes of Feminine and Masculine), all originating from the creative power of the Celestial Worthy of Primordial Beginning.

The masters profess their devout safeguarding of the teachings and unwavering commitment to delivering sentient beings. Before the radiant throne and jade steps brimming with Ancestral Qi (primordial energy), they dare not neglect the supplications of devotees. Following liturgical procedures (Keyi), they prepare solemn offerings: silk embroidered with jade phoenixes, brocade adorned with golden dragons; lighting orchid-scented lamps with golden branches; gathering the essences of sun and moon ("crow and hare"); and waving ceremonial banners depicting phoenixes and coiling dragons. The scene shimmers with incense smoke, beaded curtains reflecting crimson clouds, and jade tripods emitting vermilion vapors that illuminate heaven and earth like daylight.

The moon-shaped chime (Yueqing) and cloud-patterned bell resonate with the Eight Pure Mystic Tones, while rainbow banners and aurora canopies reveal the Three Numinous Void Realms. On behalf of the ritual patron (Zhaizhu), the masters beseech the deities: to confess transgressions, invite blessings and longevity, dispel calamities—hoping divine grace may permeate all beings and teachings spread throughout human and celestial realms. Through cultivation at the gates of Yin and Yang (Kun-Qian, Ding-Jia), they gather ten thousand Qi to venerate the Primordial Beginning, revitalizing the Five Visceral Spirits to guard the Northern Dipper. The ritual concludes with the initial incense offering, praying the fragrant smoke may ascend directly to the Nine Heavens to nourish all deities.

This scripture is a prayer text used in Daoist Zhaijiao (purification rituals), expressing devout devotion to the supreme deities and making sacred vows. The recurring phrase "devoting body, spirit, and life" signifies complete surrender to the Dao, offering one's physical form, spiritual essence, and mortal existence to the Great Way.

During the ritual, Daoist priests first pay homage to the "Three Supreme Venerables" (referring to the highest Daoist deities, the Three Pure Ones), praying that the emperor may attain the wisdom of ancient sage-kings like Fuxi and the Yellow Emperor, bringing peace to the realm. They beseech blessings for national stability, the imperial family's well-being, and harmony throughout the court. Through incense offerings, the fragrant smoke ascends to the celestial realms as an offering to the supreme Daoist scriptures and treasures.

Subsequent prayers are made for the patron (the ritual's sponsor), wishing their lineage enduring blessings and virtuous renown. The priests invoke ancestral spirits to ride phoenixes to the western paradise (Xilang refers to the immortal realms of the west), while descendants may soar like swans toward bright futures. Simultaneously, they perform salvation rites for wandering souls in the underworld ("cold court's lingering spirits" and "nocturnal vale's phantoms" denote the lost souls of the netherworld), praying these beings may receive illumination and liberation from infernal suffering.

The ceremony concludes with another incense offering to the "Supreme True Teachers and Treasures" (referencing Daoism's lineage of enlightened masters), expressing the ultimate aspiration to "merge with the Dao in truth" and attain the state where form and spirit achieve sublime perfection. References to "Shangqing" (one of the Three Pure Realms) and "Purple Void" (the highest celestial sphere) symbolize the practitioner's ultimate goal of carefree spiritual liberation through Daoist cultivation.

This scripture depicts a Daoist purification ritual (zhaijiao) and its prayers, containing three main dimensions of meaning:

First, it describes the practitioner's cultivation method of concentrating the spirit and harmonizing yin-yang. The phrase "condensing purple qi (Ziqi, representing primordial energy) to return the numinous to the azure heavens (Biluo, the Daoist celestial realm)" refers to gathering innate vital energy to elevate consciousness to heavenly states. "Vermilion fire flying mysteriously" alludes to the Neidan (internal alchemy) principle of making heart-fire descend and kidney-water rise. Through incense offerings and prostrations, the practitioner expresses devotion to the highest Daoist deities like the Three Pure Ones (Sanqing: Yuanshi Tianzun, Taishang Dadao Jun, and Taishang Laojun).

Next, it meticulously records the ritual procedure, including standardized protocols like "three invocations with three bows" and "reaffirming ritual positions." The chief officiant humbly addresses himself as "this unworthy minister" when making supplications to the Thirty-Six Sacred Scriptures and the celestial bureaucracy of the Three Realms (heaven, earth, and water). References to "jade tablets carved with azure dragons" and "gold-embroidered phoenix robes" describe the high-grade ritual implements used in such ceremonies.

Finally, it expresses repentance and petitions. The practitioner confesses having "trodden thin ice with shame," reflecting on failures in observing the "Twelve Thousand Precepts" and "One Hundred Eighty Ritual Norms." The ritual aims to "cleanse past calamities" and "welcome future blessings." Special mention of the difficulty cultivating "fire dates and pears" (Daoist celestial fruits) symbolizes the arduous path of cultivation, while "laboring anxiously in the burning house" metaphorically depicts worldly existence as a blazing dwelling. Ultimately, the prayer seeks erasure from the "Black Tribunal's" (Daoist underworld) registers and removal from the "green bamboo slips" (records of transgressions) to obtain divine absolution.

This passage is a prayer text and vow declaration from the Lingbao Lingjiao Jidu Jinshu (Precious Book of Numinous Treasure Salvation Through Teaching and Deliverance) in Daoist liturgy. The content consists of three main sections:

The first section depicts auspicious omens for blessings: Purple clouds of good fortune arrive, while azure skies bestow blessings. Lush courtyard grasses dispel worldly cares, and crimson blossoms on steps bring joy. Orchids and osmanthus shine with radiant light, while water plants and duckweed emit delicate fragrances. Noble steeds come and go before grand halls, and dragon motifs shimmer on springtime towers. Through the civilizing influence of poetry and texts, ritual propriety flourishes, as we beseech Heaven for abundant grace. May heaven and earth remain tranquil, mountains and rivers peaceful, with twin-eared grain stalks appearing as auspicious signs, and all worthy talents serving the imperial court.

Next follows the Ten Great Vows: First, may the Great Dao spread widely and all under heaven return to virtue (De). Second, may all sentient beings awaken to the Dao. Third, may souls in the Nine Netherworlds attain liberation. Fourth, may wandering ghosts and lonely spirits receive deliverance. Fifth, may the world know peace with abundant harvests. Sixth, may rulers and subjects, parents and children each fulfill their proper roles. Seventh, may grievances be resolved and harmony prevail. Eighth, may all fetuses and unhatched eggs thrive. Ninth, may illnesses and injuries heal swiftly. Tenth, may the destitute enjoy ample clothing and food.

The concluding section describes the "Returning to the Brazier" ritual (a key element in Daoist purification ceremonies [Zhaijiao]), invoking divine messengers like the Incense Official Envoys and Dragon-Tiger Lords. May the ceremonial altar spontaneously produce golden elixirs (Jinye), cinnabar-blue essences, and numinous mushrooms - causing all celestial beings to gather before this sacred incense. May cultivators attain the Dao and achieve immortality, may the ritual sponsors receive blessings, and may both yin and yang realms partake of this grace. May jade maidens and immortal youths escort these prayers, swiftly delivering all vows and petitions to the supreme Jade Emperor's divine presence.