《靈寶領教濟度金書》Vol. 160

This scripture records the complete liturgy of the "Gratitude Offering Ceremony" (Xie'en Jiao Yi), a key ritual performed by the Lingbao (Numinous Treasure) school of Daoism. Before commencing, the presiding high priest (Zhufa Gaogong) first engages in visualization (Cunxiang) of ancestral masters, maintaining focused spiritual awareness.

The ceremony begins with chanting the "Pacing the Void and Burning Incense Hymn" (Bu Xu Shao Xiang Song), a standard liturgical hymn in Daoist rituals. This is followed by reciting the "Guardian Spirit Incantation" (Wei Ling Zhou), invoking the powers of the Five Planets (Mercury, Jupiter, Mars, Venus, and Saturn) to dispel calamities: Mercury retreats disasters, Jupiter brings prosperity, Mars eliminates misfortunes, Venus averts warfare, and Saturn stabilizes the four directions, ensuring the flourishing of family and nation. The priest inscribes his name in the celestial jade register (Yuce), gaining the ability to ascend into the heavens and roam the ten directions.

Next comes "Striking the Dharma Drum Twenty-Four Times" (Ming Fa Gu Ershisi Tong), a drumming ritual to summon divine beings. This is followed by "Opening the Incense Burner" (Fa Lu), reverently inviting the supreme Daoist deity—the "Most High Lord Lao of the Three Primordial Qi of the Supreme Three Heavens" (Wushang Santian Xuanyuan Shi Sanqi Taishang Laojun)—to descend. Simultaneously, the priest summons his inner guardian spirits: the Three-Five Merit Officers (Sanwu Gongcao), Left and Right Messengers, Golden Incense-Bearing Youths, Jade Maidens Scattering Flowers, and thirty-two other divine attendants to assist in the ritual.

The priest then reports to the local earth god (Tudi Shen), explaining the purpose of the upcoming purification offering (Zhaijiao) and praying for the descent of the "Jade Clarity Dao Qi" (Yuqing Dao Qi), the highest form of primordial energy, to purify the altar and dispel all disturbances. Finally, the highest Daoist deities—Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), Most High Lord of the Great Dao (Taishang Dadaojun), and the Jade Emperor (Yuhuang Shangdi)—are respectfully invited to the altar. The presiding priest leads all participating Daoist clergy in solemnly presenting their petitions (Shang Qi) to the deities.

Through meticulous liturgical procedures (Keyi), the ritual harnesses the powers of the Five Planets, guardian spirits, and supreme deities to achieve its dual purpose of dispelling calamities, invoking blessings, and uniting with the Dao. The "Yellow Register Great Offering" (Huanglu Dazhai) mentioned in the ceremony is a major Daoist rite conducted to deliver the deceased and pray for blessings while averting disasters.

This scripture is a ritual invocation used in Daoist Zhaijiao (purification rituals) to welcome divine beings. It describes the creation of the cosmos, the exalted status of humanity, and the sincere invitation for deities to descend to the ceremonial space.

When the universe first emerged (during the "Red Bright Opening"), order was established like a giant turtle supporting heaven and earth ("stirring the primordial chaos at the Tortoise Pole"). The supreme deities of Qingwei Heaven ("ruling through Qingwei") unfolded the primordial void within the cosmic crucible ("expanding the chaotic abyss at Hongjun"), operating the profound mechanisms of Yin-Yang ("wielding the workings of celestial meridians and earthly parallels"), and setting the laws of round heaven and square earth ("planting the keys to turbid squares and clear circles"). In the upper realms spanning five hundred million celestial layers ("above spanning five hundred million"), sun, moon and stars move in harmony; while across the three thousand vast lands below ("below extending three thousand"), mountains, rivers and vegetation flourish.

Humans are the most spiritually endowed among all beings ("only humans are noble, called the most numinous of creatures"), with concentrated lunar-solar essences within their bodies ("cinnabar valleys congealing essence"), capable of ascending radiant mists to commune with heaven ("rising on bright mists to receive celestial radiance"). The numinous Qi (vital energy) nurtured in the mysterious vault ("the mysterious vault gestating purity") shines across the sky like a reclining moon ("coupling with the reclining moon to traverse the void"). All this is governed by the supreme Mystic Ultimate True Lord ("Mystic Ultimate True Lord"), under the sovereignty of the Void Non-being Primordial Sage ("Primordial Sage of Void Non-being").

The presiding Daoist priest declares his fortune in relying on past virtuous karma ("fortunately drawing from accumulated causes"), riding the protective shade of true Dao ("reverently mounting true shelter"), aspiring to propagate heavenly principles ("modeling heaven to expand the Dao"), and vowing to offer steadfast sincerity hard as metal and stone ("hoping to exhaust the devotion of metal and stone"). Now the ritual patron ("offerant so-and-so") sincerely takes refuge in the Purple Empyrean ("taking refuge in the Purple Han"), entreating the deities of the Mystic Void ("pleading before the Mystic Void"), having already through the Yellow Register ritual ("Yellow Register") made celestial light flow like wind ("wind moving through the Yellow Register"), praying to eradicate earthly plagues ("cleansing away terrestrial pestilence"), hoping for blessings gathering like clouds ("anticipating cloud-clusters of great blessings").

Respectfully we invite the honored deities to ride your jade carriages and feathered canopies ("jade wheels and feathered canopies"), holding jade-green talismans as you descend from afar ("receiving emerald tablets for distant arrival"), mounting green chariots and cinnabar litters ("green carriages and vermilion palanquins"), surrounded by pearl-adorned banners as you grace this place ("embraced by pearl streamers to preside here"). May the cloud-dragons from eight directions ("cloud-dragons of the eight poles") and moon-steeds from ten realms of splendor ("moon-steeds of ten splendors") all descend to this ritual arena, not disregarding our humble sincerity ("not neglecting our virtuous devotion").

Then begins the formal deity-invitation ("Inviting the Sacred Ones"): We reverently summon all perfected beings of the Three Realms and assembled sages of the ritual banquet to arrange the immortal ranks ("ordering the immortal ranks"), jointly welcoming the imperial carriage ("the Imperial Chariot"). When the phoenix-carriages of the Nine Honored Ones arrive ("the phoenix carriages reaching here"), all assembled perfected beings perform the ritual obeisance according to protocol ("making ceremonial courtesies"). After the obeisances, the deities are invited to ascend the ritual seats, where the patron offers incense and bows ("the patron presenting incense and making offerings").

During the Initial Offering ("First Offering"), the presiding priest again declares his ritual position ("reiterating the ritual position"), devoutly addressing the Three Pure Ones ("Supreme Sages of the Three Pure"), perfected beings of the Ten Directions ("High Perfected of the Ten Directions"), celestial emperors and empresses ("Imperial Consorts of the Mystic Vault"), and immortal perfected of all grotto-heavens.

This scripture describes the ceremonial scene and devotional content of a Daoist Yellow Register Zhaijiao (a major ritual for salvation of souls and dispelling misfortunes).

The presiding high priest (jiaoguan) addresses the deities: The great Dao penetrates the mysterious origin, governing the purest Qi (vital energy) of the supreme void; the teachings of Lingbao illuminate the true essence of all things. The deities descend upon the altar, bearing the radiance of heaven and earth, operating the fundamental principles of the cosmos in endless transformation. They command wind, rain, thunder, and lightning to manifest creation's wonders, distribute clouds, mist, frost, and dew to spread nurturing grace, responding to all sincere petitions.

The priest confesses his inadequate cultivation: Though maintaining precepts (the "nine thoughts of treading on ice" signifies extreme caution), his mind remains polluted by the six dusts (form, sound, scent, taste, touch, and mental objects), failing to comprehend the true meaning of practice (the "mystery of jujube and pear" symbolizes cultivation's essence). Deluded by the five aggregates (form, sensation, perception, mental formations, and consciousness), his transgressions multiply like brambles. Delusional thoughts surge like stormy waves (the "three Peng" refers to the Three Corpses deities, "two demons" to illness spirits), proving difficult to restrain.

Thus the solemn ritual is performed: Memorials are presented to the Five Directional Heavenly Emperors, with confessions to the Three Officials (heaven, earth, and water). Through the nine cycles of repentance in the Yellow Register liturgy, three mystical documents are prepared according to esoteric protocols. On the altar, phoenix bells and jade chimes harmonize, while white crane ritual implements resound, beseeching divine blessings.

The devotional vows include: May karmic obstacles melt like ice, and hindrances scatter with the wind; may daily activities bring longevity, and meditation practice yield physical-spiritual harmony (wuti ankang); may Dharma sounds ring clear as moonlit chimes, with auspicious clouds accompanying celestial music; may the altar remain dignified with emerald canopies waving amid immortal melodies; may floral offerings emit fragrance to sincerely move the deities.

The ceremony concludes with secondary offerings (yaxian), expressing utmost devotion. The text manifests the core Daoist ritual principle of "moving heaven through sincerity" - through solemn liturgy and wholehearted supplication, achieving disaster relief, blessing invocation, and communion between humans and deities.

With utmost sincerity, I (your humble servant, so-and-so) reverently address the exalted deities once more:

I present this petition to the supreme Three Pure Ones (Sanqing - the highest triad of Jade Pure, Upper Pure, and Great Pure) and all sacred beings, to the celestial emperors and empresses, immortal sages, and deities of all sacred grotto-heavens and blessed lands, as well as all divinities presiding over this Zhaijiao (purification ritual). Though you dwell in the highest heavens, your omniscient vision perceives mortal suffering; while fortune and misfortune appear heaven-sent, they truly stem from one's own cultivation. Though separated by eighty-four thousand miles, your divine gaze never wavers from the human realm.

The patron of this ritual (so-and-so) now offers sincere devotion, hoping through this Zhaijiao to manifest the profound merit of universal salvation, washing away the obscuring darkness of transgressions. We implore your boundless compassion to perfect this through the power of Dao and De (Virtue). May the Five Directional Thearchs and Four Departments record virtuous deeds in the Southern Pole's Book of Longevity, while the Three Officials (heavenly, earthly, and water) and Nine Bureaus erase transgressions from Fengdu's (the Daoist underworld) northern registers. May we be forever freed from karmic entanglements and severed from calamitous afflictions.

May pure virtue grow like the clear breeze and bright moon, while auspicious clouds and stars dispel countless misfortunes. May dwellings overflow with harmony and joy, spirits remain golden-pure in eternal youth, and footsteps light as jade bring longevity. Let all ailments scatter like clouds and ninefold disasters melt like ice. May life flow in tranquil ease, blessed lands brim with auspicious Qi (vital energy), body and mind find peaceful stability, and fortune prosper in due season.

We pray for cultivation achievements (three passes cleared, five chambers filled), for inheriting ancestral virtue and flourishing lineage. May we attain the glory of Yu Gong's four-horse chariot and the splendor of Xun's eight dragon descendants - gathering all auspicious signs. These heartfelt petitions rest entirely upon your divine guidance.

Though limited in ability, I perform these rites with reverent care, fearing any ritual lapse might offend celestial majesty. May heaven's mirror reflect our sincerity with merciful protection. May earth know tranquility, hearts and spirits remain purified, sun and moon course their proper paths, winds and rains come seasonably, all beings flourish, and mountains and rivers stand firm.

This scripture outlines the essential liturgy for concluding a Daoist Zhaijiao (grand purification ritual), comprising three core components: the closing invocation, twelve sacred vows, and the furnace-returning ceremony.

The closing invocation depicts auspicious omens: universal peace prevails, harvests abound, locusts vanish completely. Phoenixes sing in imperial courts while grass grows in prison yards (symbolizing the cessation of punishments). The seasons follow their proper course—spring's nurturing and autumn's reaping each occurring in due time. Dragons, immortals, humans, and spirits alike attain carefree liberation, with even the smallest creatures receiving spiritual transformation. The presiding priest (identified as "this unworthy minister") with utmost sincerity reports the ritual's successful completion to the Three Pure Ones (Daoism's supreme deities: Jade Pure, Upper Pure, and Grand Pure) and the celestial host of Ten Polar Perfected Lords.

The scene then shifts to the ritual space: in the deep stillness of night, river waters clear beneath pale moonlight as the Big Dipper turns. Orchid-scented smoke curls from incense burners while altar lamps dim. The divine entourage prepares its celestial return—banners unfurl amid chariots and steeds like rolling clouds. The priest expresses poignant reluctance to part from the divine presence, aspiring to attain the state of "emerging from being to enter non-being" (transcending dualities) and returning to primordial unity.

The twelve sacred vows form the ritual's core aspirations: First, may heaven and earth remain luminous; second, may atmospheric energies stay pure; third, may the sage-ruler enjoy longevity; fourth, may transformative teachings spread widely; fifth, may celestial dew descend; sixth, may terrestrial auspices appear; seventh, may the four seasons follow order; eighth, may all creatures flourish; ninth, may families dwell in harmony; tenth, may the nation prosper; eleventh, may the ritual's merits universally benefit; twelfth, may auspicious signs multiply daily.

During the concluding furnace-returning ceremony, the priest petitions guardian deities like the Incense Official Messengers and Dragon-Tiger Lords to spontaneously generate alchemical treasures—golden elixir (Jinye) and numinous mushrooms—within the ritual space, attracting the assembly of hundred spirits. Prayers extend for cultivators to attain immortality, for ritual patrons to receive blessings, and for all beings in the netherworld to share this grace. Finally, amid swirling incense, jade maidens and immortal youths bear these petitions to the Jade Emperor's divine presence.

The entire text manifests Daoism's religious practice of celestial-human communication through ritual, blending visions of an ideal cosmos with concrete cultivation goals and societal concerns.

The Lingbao Lingjiao Jidu Jinshu (Precious Scripture of Lingbao Salvation) stands as a pivotal text of the Lingbao tradition in Daoism, primarily documenting the Keyi (liturgy) rituals for delivering deceased souls. Spanning 160 volumes, it meticulously outlines the complete ceremonial procedures for salvation rites, including altar arrangement, scripture recitation, and food offerings.

Central to this text is the concept of "Jidu" (salvation of souls), emphasizing that through specific Zhaijiao (purification rituals), practitioners can bridge the realms of Yin and Yang, aiding wandering spirits to escape suffering. The ritual master must strictly follow established protocols to set up the altar (a sacred space for Daoist ceremonies), prepare ritual implements (such as spirit banners and Fulu [talismans and registers]), and conduct scripture chanting, talisman burning, and food offerings at designated times.

The scripture further details graded rituals tailored to different categories of deceased souls—such as the newly departed, long-lost spirits, or wronged ghosts—each requiring specialized salvation methods. The master must select appropriate scriptures and incantations based on the specific circumstances of the soul to achieve optimal salvific efficacy.