《靈寶領教濟度金書》Vol. 153

The ritual procedure for the evening ceremony on the second day unfolds as follows:

First, paying homage to the patriarchs according to tradition while focusing one's intent. The guardian deities protecting the altar descend, with the golden-armored divine generals (Jinzhen) manifesting from the void. The warriors of the Divine Tiger Battalion stand in orderly formation as the Jade Emperor, radiant in celestial splendor, commands the assembly of heavenly deities. The Nine Luminaries (Jiuchen) adjust their chariots, while countless demonic entities are bound and subdued. A faint glow emerges from the depths of the Nine Darknesses as divine majesty suppresses all malevolent forces. Flowing golden flames sweep through the four directions, dispelling every calamity. Sacred radiance illuminates the night sky, shining as brightly as the planet Venus (Chang Geng). The Dao operates unimpeded in its vastness, while the ten directions maintain solemn purity, safeguarding beings through tribulations and preserving the harmonious state of cosmic perfection (Yuan Heng Li Zhen).

The ritual master then strikes the ceremonial drum twenty-four times, symbolizing communication between heaven and earth. When opening the incense burner, they recite: "From the supreme Three Pure Realms (Wushang Santian), where the Primordial Three Qi give birth to the Supreme Lord of Dao, we invoke our body's guardian deities—including the Three-Five Merit Officers, Left and Right Emissaries, Incense-Bearing Golden Youths, Flower-Scattering Jade Maidens, and the Five Emperors' Direct Messengers—thirty-two divine beings in total. These solemnly attired deities report to the Mystic Altar's Celestial Emperor: We now summon the local earth deities and city gods (Liyu Zhen Guan) to assist with haste."

The master declares the ceremony's purpose: "Tonight we ascend the altar to perform these rites, beseeching the Dao-Qi from the Jade Pure Realm and the divine light of the Lingbao tradition to descend and flow through us. May the altar's interior and exterior be purified, the heavens cleansed of foul vapors, and the earth severed from demonic dust. With jade pendants chiming, the ten directions stand in solemn purity. Let no demonic obstruction interfere, that our sincere hearts may reach directly before the supreme Jade Emperor's divine presence."

Finally, all officiants reverently petition: "We practitioners performing the Yellow Register Retreat (Zhaijiao for salvation of the deceased) sincerely entreat the Primordial Heavenly Worthy, the Jade Dawn Great Lord of Dao (Lingbao Heavenly Worthy), the Supreme Lord of Virtue (Mysterious Origin Elder Lord), the Ten Directions' Lingbao Heavenly Worthies, the Jade Emperor, the Thirty-Two Heavenly Emperors, the Eastern Florescence Emperor, the Southern Pole Long Life Emperor, and all perfected sages who have attained the Dao for their divine protection."

This scripture depicts the solemn moment in Daoist purification rituals (Zhaijiao) when the ritual master presents memorials to the celestial deities. The content unfolds in three main sections:

First, it enumerates the pantheon of celestial beings being venerated—including stellar deities like the Northern Dipper and Southern Star Lords, the Flying Celestial Kings of the Ten Directions' boundless realms, the Great Sages of Longevity, and the Thirty-Six Divine Guardians of the scriptures. Each deity maintains cosmic order through their distinct responsibilities.

Next, it portrays the sacred celestial realm: immortal palaces bathed in violet auroras, alchemical terraces where dragons and tigers intertwine, and mystic valleys where the sun and moon traverse. The Three Pure Ones (Sanqing)—Jade Pure, Upper Pure, and Supreme Pure, the highest Daoist deities—ride auspicious clouds while the quintessential energies of the Five Phases (Wuxing) pay homage to the Primordial Beginning, revealing the ineffable supreme Dao realm. The ritual master humbly acknowledges receiving Dao's grace to stand among the immortals, pledging to faithfully convey human supplications.

Finally, it details the ritual proceedings: within the meticulously arranged altar space (symbolizing cosmic directions through the Xun-Qian chamber and Kun-Gen palace), stellar lamps shimmer as ritual implements resonate. Through phoenix-flute and dragon-chime music amid swirling incense offerings, the sacred presence is invited to descend, dispelling calamities for devotees while praying for heavenly blessings to permeate all realms. With utmost devotion through the "triple surrender" of body, spirit, and life, the master elevates congregants' prayers to the celestial court.

Note: The term "twirling incense" refers to specific Daoist hand gestures for holding incense sticks. "Three Realms" denotes heaven, earth, and humanity, while "Five Qi" corresponds to the cultivation system of visceral energies. The entire ceremony embodies Daoism's cosmology of "heaven-human resonance" and its religious ethos of "delivering all beings."

This scripture records the prayer content of a Daoist Zhaijiao (purification ritual), which consists of three main sections:

First, the Daoist priests offer incense to the Supreme Three Pure Ones (Sanqing, the highest deities in Daoism) while making vows, dedicating the merit to the emperor. They pray for the emperor's wisdom to surpass the legendary Three Sovereigns and Five Emperors, his benevolence to shine like sunlight upon the earth, and his majestic influence to spread across all directions. They beseech that the imperial ancestors may ascend to the Jade Capital paradise, the royal lineage prosper for generations, and the court be filled with both civil and military talents.

Next, the ritual proceeds to the "second incense offering" segment. The rising incense smoke reaches the celestial realms to venerate the Supreme Scripture Treasure (Daoist classics). All participants devoutly bow in worship, dedicating the merit to the Zhaizhu (ritual sponsor). They pray for the sponsor's household to enjoy peace, their ancestors to ascend to the Jade Void paradise, their descendants to carry forward the family traditions, and the entire family to live in harmony and joy.

The final section is the "third incense offering," where incense is presented to venerate the Supreme Master Treasure (Daoist patriarchs). They invoke the deities of Northern Fengdu (the Daoist underworld) to dispel inauspicious influences, while celestial demon kings oversee the salvation rites. The merit is dedicated universally to deliver souls trapped in the Three Paths (hell realm, hungry ghost realm, and animal realm), that they may escape darkness to behold the light, and eradicate the roots of evil karma.

The entire passage demonstrates the characteristic Daoist ritual functions of saving souls and praying for blessings while averting disasters. Through incense offerings and prayers, it establishes communication with the divine, embodying the cultivation ideal of "uniting with the Dao in truth." The ritual particularly emphasizes the threefold dedication of merit to the imperial court, the ritual sponsor, and the deceased souls, revealing Daoism's religious sentiment of delivering all beings through compassionate action.

This scripture describes a Daoist purification ritual (Zhaijiao), comprising several key elements:

The text begins by explaining how spiritual practice enables transcendence of the cycle of life and death, granting eternal peace in the Great Peace era (Taiping). The incense-burning ceremony now commences, with devotees reverently taking refuge in their masters and perfected saints, aspiring to ultimately merge with the Great Dao.

The ritual sequence unfolds: confessions offered to all directions, three invocations with hymns, three ceremonial bows, followed by reaffirmation of the practitioner's religious status. The presiding Daoist priest, humbly referring to himself as "your servant," respectfully invokes the highest Daoist deities: Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), Great Lord of the Dao (Taishang Daojun), Most High Lord Lao (Taishang Laojun), the Jade Emperor (Yuhuang Dadi), along with the Thirty-Six Sacred Scriptures and the Great Master of Mysterious Centrality.

The priest acknowledges his own spiritual immaturity while expressing gratitude for this rare opportunity. He describes the Dao's teachings as flowing dark clouds and an illuminating sun, admitting his shallow cultivation yet demonstrating sincere devotion to studying classics like the Dragon Script of Eight Gatherings and Phoenix Tablets of Nine Lights. He expresses shame for his inadequate practice and admiration for the achievements of past sages.

The text then introduces the chief patron of the ceremony, who participates with utmost sincerity, gathering numerous priests to worship the Celestial Emperor. Through this ritual, they seek purification from worldly defilements and eternal blessings for their households. Concerns are raised about how people often become entangled by the six roots (sensory faculties) and indulge the six emotions, drowning in seas of desire. Such behavior leads to the recording of transgressions by the Three Officials (heaven, earth and water), or invites misfortunes from ancestral karma, grave geomancy issues, or unresolved grievances.

The ceremony concludes with prayers for divine pardon through this sacred ritual - may calamities across the Three Realms (desire, form and formlessness) be eradicated, and may sacred blessings descend like the majestic edicts of phoenixes.

This scripture depicts the successful completion of a Daoist zhaijiao ritual (purification ceremony for blessings and disaster relief). Through the ceremonial submission of petitions to the deities, participants seek absolution from sins, reconciliation of grievances, mental tranquility, and household prosperity.

The text portrays auspicious omens: morning clouds illuminating doors and windows, moonlight bathing courtyards, storehouses growing abundant, and fields stretching like clouds to the horizon. Prayers are offered to ward off thieves, safeguard family members of all ages, and ensure communal safety. Further blessings are invoked for radiant sun, moon, and stars; auspicious clouds and sweet dew descending; mountains and forests free from demonic disturbances; peaceful borders without warfare—all fostering universal flourishing.

Concluding the ritual, the presiding priest (minister) reports its completion to the Jade Emperor (one of Daoism's supreme deities), praying for the ritual sponsor's merit accumulation and the salvation of departed souls. Immortal attendants guard the incense smoke, ensuring petitions ascend directly to the celestial court.

The passage exemplifies the essence of Daoist salvation rituals—bridging heaven and humanity through sacred ceremonies to relieve the living from misfortunes, liberate the deceased, and pray for universal harmony. Technical terms like "returning to the incense burner" (fulu) and "leaving the altar" (chutang) mark the ceremony's concluding procedures, signifying its perfect fulfillment.