《靈寶領教濟度金書》Vol. 162

The Lingbao Lingjiao Jidu Jinshu (Golden Book of Lingbao Salvation Rituals), Volume 162, records the liturgical (Keyi) procedures for the "Yellow Register Retreat" (Huanglu Zhai)—a purification ritual (Zhaijiao) for the salvation of the deceased—compiled by Master Lin Lingzhen of the Southern Song Dynasty. This passage meticulously details the midday ritual sequence and incantations performed by Daoist priests.

The ceremony begins with the priests performing "Pacing the Void" (Buxu), a ritual dance mimicking celestial steps, while burning incense and chanting. Following protocol, they pay homage to the patriarchs through visualization (Cunxiang) of their divine forms. Next, they recite the "Guardian Spirit Incantation" (Weiling Zhou) to protect the altar, sing hymns in praise of the Emperor of the Great Void (a high Daoist deity), and visualize the Five Thearchs descending to inspect merits and bestow talismans (Fulu). The Three Officials (Heavenly, Earthly, and Water Officials) are also invoked.

The altar purification follows: Divine generals are dispatched to guard the four gates and expel malevolent forces; the priests shake the "Flaming Golden Bells" (a ritual instrument) and cast fiery orbs to cleanse impurities. Clad in sacred texts (Jinshu), the priests refine their Qi until their faces glow like auspicious mushrooms (zhi). Their spirits merge with the Mysterious Void, and their intent penetrates the Three Passes (key energy gates in Neidan practice). At this stage, the priests visualize themselves riding dragons and phoenixes, commanding qilins and luan birds, with constellations guarding their dwellings and no demon daring to intrude. The rite concludes with the benediction: "May the Dao’s Qi endure eternally, all immortals rest in peace, and we unite with the Dao in truth."

The priests then strike the ritual drum twenty-four times, initiating the "Kindling the Incense Burner" (Falu) ceremony. They invoke the Three Primordial Qi (Xuan, Yuan, and Shi) from the Supreme Three Heavens and the Supreme Lord of the Dao, summoning thirty-two divine attendants—including the Three-Five Merit Officers, Left and Right Envoys, Golden Incense-Bearing Youths, Jade Maidens Scattering Blossoms, and the Five Thearchs’ Duty Talismans—to assist in the ritual.

With solemnity, the chief priest declares the opening of the Mysterious Altar (Xuantan), calling upon the local earth gods (Tudi) and guardians (Zhen Guan) to aid the ceremony. He states the purpose of the midday ritual: to beseech the Jade Pure Dao-Qi and the Numinous Treasure’s radiant light to descend, purifying the altar and ensuring no defilement or demonic interference. May this sincerity swiftly reach the exalted Jade Emperor’s celestial court.

Finally, the priests and all officiants devoutly petition the descent of the Supreme Ultimate Great Dao, the Primordial Heavenly Worthy of Numinous Treasure, the Supreme Lord of the Dao, the Supreme Elder Lord, the Jade Emperor, the Ten Directions’ Sage Assemblies, the Thirty-Two Heavenly Thearchs, the Jade Void Emperor, the Eastern Florescence Thearch, the Southern Immortal Elder, the Queen Mother of the West, the Northern Mysterious Capital, and the Golden Tower of the Jade Capital. This passage fully captures the sacred gravity of the deity-invocation segment in Daoist liturgy.

This scripture describes the sacred setting and devotional content of a Zhaijiao (purification ritual) conducted by the Lingbao (Numinous Treasure) school, one of Daoism's major traditions.

The opening section enumerates the honorific titles of Daoist deities: the Lingbao Supreme True Illuminated Sovereign Dao Lord residing in the Purple Tenuity Upper Palace of Seven-Jeweled Jasper Terraces; the Great Master of Mysterious Centrality who guards the Thirty-Six Sections of Sacred Scriptures; immortal officials including Chief Ministers, Chief Chancellors, Chief Protectors, and Chief Mentors; as well as twenty-four Perfected Ones of the Taiping revelation, the Sovereign Perfected Lord of Western Citadel, the Great Unity Perfected Being, the Mao Lords of Eastern Peak who oversee fates, and the Two Perfected Ones of Determination and Life Preservation. These divine beings hail from sacred grotto-heavens and famous mountains, representing all realized spirits across the Three Realms (celestial, terrestrial, and aquatic).

The text then depicts the wondrous cosmic creation: when the Three Vehicles (spiritual attainments) revolve, the Mysterious Emptiness of Qingwei Heaven opens; when the Seven Sections of scriptures radiate brilliance, the Flying Mystery of the Red Luminary era manifests. Jade characters float across azure skies while golden texts flicker amidst purple sunlight. Carved jade dragons soar, illuminating celestial patterns; woven golden phoenixes dance, revealing sagely virtue. The Dao (Way) was revealed before the Dragon Han kalpa (cosmic cycle), while teachings spread after the Era of Partridge Songs. After forty thousand kalpas, crimson texts illuminated humanity; the five-thousand-character Classic of Dao and De (Tao Te Ching) brought purple qi from the west. These constitute the supreme treasures of true sanctity, the solemn scriptures of divine immortals that order heaven and earth, harmonize yin-yang, bring light to mortals, and infuse primordial chaos with compassion—truly the great work of creation.

Turning to the patron's aspirations: shaped by yin-yang qi and nurtured by five-directional energies, the ritual patron gratefully acknowledges heaven's shelter, earth's support, and the sun-moon's illumination. This temporary body assembled from earth, water, fire, and wind chases after fleeting illusions like dreams and bubbles. A hundred years pass swiftly—who can steer the boat of transcendence? The cycle of three lifetimes continues endlessly—how to prepare the chariot for the journey ahead? Thus the patron sincerely repents, hoping to "mend the roof before rain comes, prepare furs before winter chill" (proverbial preparation). Gazing toward the sacred canon of the Eastern Florescence Emperor and aspiring to the merits of Northern Yu's Divine Lord, they uphold the Nine Precepts for self-cultivation and Six Palaces for life protection. Reverently unrolling precious scriptures and solemnly contemplating divine talismans (fulu), they pray to cultivate blessings in this life and radiate auspicious signs hereafter, seeking the Dao's shelter beneath mysterious clouds upon their spiritual return.

Finally, the ritual setting is described: on the three-tiered lunar terrace, following preparatory purification principles; upon the ninefold cloud-altar, observing ordination protocols. Divine grace shines brightly as reverent hearts tremble like ants—petitions inscribed on green bamboo slips with cinnabar brushes, bows performed with tiger-like solemnity. These devotional words now ascend to the celestial court.

Concluding the recitation, the presiding Daoist priests affirm: "These petitions express profound sincerity. We arrange ourselves like egrets in procession, paying homage at the Dragon Court. We behold the Purple Tenuity Enclosure's parting clouds, witness the approaching jade-green banners, and receive the luminous radiance shining from above."

This scripture describes a grand Zhaijiao (purification ritual) conducted at noon in the Daoist tradition. The skies cleared as sunlight bathed the earth, revealing auspicious signs: azure phoenixes danced among the clouds while crimson cranes soared, accompanied by the celestial music of fenghuang-shaped ritual chimes and jade flutes echoing through the air.

The Daoist priests, holding incense, made three ceremonial offerings:

The first offering was presented to the "Supreme Treasure of Ultimate Truth" (the highest principle of Dao), praying that the emperor might emulate the virtuous ancient sage-kings Huangdi, Yao, and Shun—spreading benevolent governance, ensuring national peace, cultivating wise officials, and securing enduring prosperity for the realm.

The second offering honored the "Supreme Treasure of Sacred Scriptures" (Daoist classics), invoking blessings for the ritual's patron. May their Daoist practice deepen, their blessings flourish, their lineage thrive, and their descendants embody the purity and nobility of orchids and fragrant herbs.

During the third offering, the incense smoke rose straight to the Nine Heavens, dedicated to the "Supreme Treasure of Divine Masters" (Daoist patriarchs). The prayer beseeched that all beings might return to the true path, ultimately attaining immortality and merging with the Dao (achieving unity with the ultimate truth).

Throughout the ceremony, the priests demonstrated utmost reverence through full-body prostrations, paying homage to the "Three Supreme Pure Ones" (the highest Daoist deities). Through such solemn rites, they sought to establish resonance between humanity and heaven, inviting celestial grace to descend and bestow blessings upon both family and nation.

This scripture describes a Daoist purification ritual (Zhaijiao) where the master priest devoutly pays homage to the deities while seeking spiritual merit. Humbly referring to himself as "lowly as wild grass and willow," the priest acknowledges his humble status yet expresses gratitude for encountering this flourishing era of Daoist practice. Kneeling before the Three Supreme Venerables (Yuanshi Tianzun, Taishang Daojun, and Taishang Laojun) along with other perfected saints, he seeks to dedicate the ritual's merits to his teachers, family, and friends.

The text mentions sacred Daoist scriptures and talismans (Fulu) such as the "Nine Radiance Phoenix Registers" and "Eightfold Assembly Simurgh Texts." Though dwelling in the mundane world, the priest maintains his devotion to the Dao, aspiring to eliminate various karmic obstacles—including disturbances caused by the "Six Thieves" (sensory distractions from eyes, ears, nose, tongue, body, and mind) and afflictions arising from the "Five Desires." It further recounts transgressions against loyalty, trust, benevolence, and righteousness, as well as violations of moral principles, all recorded in the ledgers of the "Five Emperor Bureaus"—Daoist institutions overseeing human virtue and vice.

Finally, the priest petitions on behalf of the ritual patron, hoping that through sincere incense offerings, they may establish foundations of blessed reward and dispel spiritual obscurations. May the "celestial essence and earthly quintessence" (Tianjing Dicui) fill their body and mind, ultimately achieving the cultivation state of "uniting with the Dao in truth." Technical terms include the "Three Fields" (Dantian, the body's upper, middle, and lower energy centers) and "Five Qi" (the vital energies of the five organs), both central to Daoist internal alchemy (Neidan) practice.

The Lingbao Lingjiao Jidu Jinshu (Precious Scripture for Salvation through Numinous Treasure Teachings) contains this liturgical text used in Daoist purification rituals (zhaijiao), presenting twelve sacred vows to the deities. Here is a modern interpretation of these devotional aspirations:

The first vow prays that the Dao (the Way), the supreme truth of Daoism, may maintain its serene and empty nature while widely opening the gates of spiritual instruction, allowing even the stubborn to receive its grace. Through diligent cultivation, practitioners may abide eternally with heaven and earth, free from sorrow.

The second vow invokes the celestial qì (vital energy) to remain pure and luminous, enveloping all creation with harmonious seasons and peaceful transitions. May nations be stable, people prosperous, and universal tranquility prevail so all living beings receive divine protection, ensuring heaven and earth endure without decline.

The third vow beseeches the earth to remain steadfast in supporting all existence—may lands never sink nor seas overflow. Territories shall know peace, all people thrive in life and death, crops flourish abundantly, and every creature receive the earth's nurturing sustenance.

The fourth vow petitions the sun and moon to shine perpetually without eclipses, their radiant brilliance eternally illuminating the cosmos to dispel darkness. May their light safeguard worldly stability, dynasties prosper, and all beings be bathed in luminous grace.

The fifth vow calls upon the stars to glow in concert with the sun and moon, their shimmering light ("like swaying candle flames" as described by the classical phrase "turning candles") shining clearly ("brightly mirrored") across the ten directions of the universe.

(Due to length constraints, only the first five vows are explicated here. The remaining seven continue this structure, respectively praying for: 6) seasonal harmony; 7) timely winds and rains; 8) enlightened rulers; 9) public welfare; 10) Daoist cultivation success; 11) salvation of departed souls; 12) universal deliverance. These liturgical texts embody the Daoist cosmology of "heaven-earth-humanity" triune harmony and the religion's soteriological ideals of universal salvation.)

This passage is a blessing liturgy from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, containing twelve auspicious vows and a ritual conclusion. The twelve vows are as follows:

First vow: May all under heaven be peaceful, the nation stable, free from calamities, the four seas united, and the world prosperous.

Second vow: May the four seasons follow their proper course, climates harmonize without pestilence, the world be at peace, the five grains abundant, the nation wealthy and its people joyful.

Third vow: May auspicious clouds gather and clear Qi permeate, where immortals and mortals dwell together, the true Dao spreads widely to benefit all beings, the nation flourishes, people live in contentment, and lifespans are extended.

Fourth vow: May winds and rains come timely to nourish all things, state reserves be plentiful, and the people's livelihoods prosperous.

Fifth vow: May the Five Sacred Mountains (Wuyue) stand firm and majestic as celestial palaces, safeguarding the nation's enduring fortune, with all beings paying homage.

Sixth vow: May rivers and seas expand boundlessly, embracing all creatures, nourishing life, where heaven and humanity rejoice together, with lifespans enduring as bedrock.

Seventh vow: May imperial rule be enlightened, the four directions peaceful without warfare, heaven and humankind sing in harmony, auspicious signs descend, teachings spread widely, and the people rejoice eternally.

Eighth vow: May all living beings, whether born or yet unborn, grow safely, partake of heaven-earth's primordial Qi, where plants and fruit trees survive winter unharmed, and all things receive salvation to flourish vibrantly.

The ritual conclusion depicts the altar scene: Amidst curling incense smoke, celestial officials, divine messengers, and deities like the Dragon-Tiger Lords descend upon the altar, enabling practitioners to obtain the Golden Elixir (Jinye Danbi) and numinous herbs (Zhiying) here, where perfected immortals convene. May cultivators attain the Dao and ascend as immortals, the ritual master (Zhaizhu) receive blessings, and both yin and yang realms be graced. May jade maidens and immortal youths from the ten directions guard the incense smoke, swiftly conveying sincere prayers to the supreme Jade Emperor (Yuhuang Shangdi).

The concluding "Chutang Song" marks this passage's position in the complete text (Volume 162).