《靈寶領教濟度金書》Vol. 163

The Lingbao Lingjiao Jidu Jinshu (Precious Scripture of Salvation According to the Numinous Treasure Tradition) documents the zhaijiao (purification rituals) and keyi (liturgical practices) of the Lingbao school, one of Daoism's major lineages. This excerpt details part of the evening ceremony from the "Yellow Register Preemptive Purification Rite" – a zhai ritual performed for the living to invoke blessings and avert calamities.

The ceremony begins with priests performing the "Pacing the Void" (buxu) – chanting while moving in prescribed patterns – as they light incense to honor the deities. With reverent bows to ancestral masters, participants focus their shen (spirit) through proper meditation. The "Guardian Numen Incantation" is then recited, visualizing divine radiance and auspicious qi (vital energy) enveloping the altar: the pure light of the Winnowing Basket and Dipper constellations (two of the twenty-eight lunar mansions) illuminates celestial palaces; golden primordial qi fills the ritual space, transforming night into day; sacred Mount Hua glows with iridescence as crimson phoenixes circle, dispersing demons amid auspicious clouds. All celestial beings assemble before the Divine Sovereign, merging with the supreme Dao.

Twenty-four drumbeats (symbolizing connection with the Three Realms) precede the "Kindling the Brazier" rite: the priest summons thirty-two inner guardian spirits – including the Three-Five Merit Officers (celestial administrators), Golden Lad and Jade Maiden, and emissaries of the Five Directional Thearchs – instructing them to don ceremonial attire and convey the rite's purpose through heavenly bureaucracy. They beseech the numinous radiance of the Jade Clarity Realm (highest heaven) to purify the altar, cleansing heaven and earth while warding off malevolent forces. As jade pendants chime, the ten directions fall silent, allowing sincere devotion to reach the Supreme Ultimate Dao and the Jade Emperor's throne.

Concluding the sequence, the presiding priest, self-identifying as "this unworthy minister," leads all ritual participants in solemn supplication to Daoism's highest deities: the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, supreme Daoist divinity), Lord Lao the Most High (Taishang Laojun), the Jade Emperor, thearchs of the four directions, and the thirty-six celestial sovereigns. This passage exemplifies the Daoist zhaijiao process – constructing sacred space through visualization, incantation, and divine summons to facilitate communion with the numinous.

This scripture depicts the solemn scene of a Daoist zhaijiao (ritual ceremony), which consists of three main parts:

First, it enumerates the pantheon of deities participating in the ritual. The Great Master of Mysterious Midst (a principal Daoist deity) leads high-ranking celestial officials including the Prime Minister and Chief Counselor, accompanied by the Twenty-Four Perfected Ones, the Sovereign Lord of Western Citadel (a key figure in the Queen Mother of the West tradition), the Great Unity Perfected Being (the Big Dipper deity), and Lord Mao (founder of the Maoshan lineage). These divine beings descend from various sacred grotto-heavens across the Three Realms (heaven, earth, and water realms) to witness the ceremony.

Next, it portrays the magnificent vision of the deities' descent. Riding their Eight Luminosities Jade Chariots through jade forests and commanding Ten Splendors Processions across the nine heavens, the scene unfolds with poetic descriptions like "emerald veils stretching infinitely" and "azure mists towering majestically." Auspicious signs such as vermilion phoenixes and blue-green oxen encircle the assembly, illuminating the majestic presence of the "Three Treasures of Non-Being" (Dao, scriptures, and masters) and the "Primordial Lord of Chaos" (Heavenly Worthy of Primordial Beginning).

The text then shifts to the petitioner's supplication. Having purified body and mind through ablutions and prostrations, the ritual sponsor seeks through this Golden Register Ceremony (a rite for redeeming the deceased) to dissolve karmic transgressions and avoid posthumous thunderous retribution. The "two talismans and nine precepts" mentioned refer to specific fu (talismans) and ethical codes used for soul salvation. The petitioner establishes a maple-wood altar with peach-wood tablets, conducting preparatory rites according to the Lingbao Salvation Scripture liturgy.

In conclusion, the Daoist priests recite cyan memorials (petitions to celestial courts) while harmonizing the Five Qi (energies of the Five Phases) within their bodies, attaining mental clarity likened to orderly egret formations. The ceremony culminates under the intersecting radiance of sun and moon - symbolized by the Golden Crow (sun) and Jade Rabbit (moon) - representing the sacred moment of heaven-human resonance.

As twilight gradually descended, the evening air grew pure and clear, as if one could hear the harmonious calls of phoenixes and luan birds resonating with celestial music from the heavens. The roaring of dragons and tigers echoed through this sacred land, their voices as crystalline as jade. Thousands of lotus lanterns flickered like fireflies, while countless orchid candles blazed brilliantly. Fragrant blossoms scattered in all directions, and banners hung from the ten directions of the cosmos. The entire universe bathed in eternal spring light—where heaven and earth knew no darkness—as sincere prayers arose from the heart, beseeching boundless compassion to pervade all realms.

At this hour of sunset, the practitioners began their ritual of the Dao. First, they lit the initial incense stick, praying that its smoke might ascend directly to the Nine Heavens as an offering to the supreme Treasure of the Dao (the essence of the Dao itself). With body and mind surrendered in devotion, they prostrated themselves before the Three Supreme Venerables (the Jade Pure, Upper Pure, and Grand Pure Celestial Worthies). May this merit be dedicated to His Imperial Majesty, that his sacred lifespan be as enduring as Mount Song and Hua, his blessings as deep as the vast ocean. May the Son of Heaven's chariot traverse the skies like the six dragons, ruling with effortless grace (wuwei); may his eight steeds gallop across the land, their jade pendants chiming, his realm as peaceful as the age of Emperor Yao. May all barbarian tribes revere the splendor of Chinese civilization, and all nations seek harmony through jade and silk. May virtuous governance illuminate the palace, filial piety warm the Central Plains, achievements be inscribed upon the Cloud Terrace, imperial harmony resound like sacred music, majestic virtue spread to distant frontiers, and the dynasty's foundation stand unshaken.

Next, they lit the second incense stick, its smoke offered to the supreme Treasure of the Scriptures (the Daoist sacred texts). Again they bowed with utmost reverence, dedicating the merit to the ritual master (Zhaizhu), wishing him clarity like the moon after a cleansing storm, auspiciousness like eight cinnamon trees blooming in unison, and leisurely days accompanied by zither and books. May his wisdom stand firm like divining stalks, his spring days restful on bamboo mats. May his family flourish like orchids in the Xie clan's courtyard or fragrant herbs along Zhou-dynasty streams. May jade heirlooms preserve the family's honor, and chests brimming with gold and jade herald prosperous descendants.

Finally, the third incense stick was lit, offered to the supreme Treasure of the Masters (the Daoist patriarchs). They prayed that upon attaining the Dao, all physical constraints would dissolve into unity with the Great Dao. Amidst the curling incense smoke, the ceremony reached its culmination as all participants realized their aspiration to merge with the Dao in perfect harmony.

This scripture describes an elaborate Daoist purification ritual (Zhaijiao). The ritual master leads devotees in reverent worship of the deities, expressing compassion toward all beings in heaven and earth.

At the ceremony's commencement, all present prostrate before the supreme Three Pure Ones (Sanqing) — the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Celestial Worthy of the Dao and Its Virtue (Taishang Daojun), and the Celestial Worthy of the Numinous Treasure (Taishang Laojun) — praying for their merits to permeate the cosmos. They vow that all living creatures, whether fish in water, birds in flight, or tiny insects, may find joy amidst auspicious clouds and bask in sunlight. May springtime grace mountain forests without hunters' disturbances; may benevolence (De) spread across wilderness, ending the tragedy of hunting traps. Let the sound of axes fade, wildfires disappear, venomous snakes hide, and locust plagues cease — allowing all beings to flourish according to their natural tendencies.

Next, the master burns incense to worship celestial deities: the Jade Emperor (Yuhuang Dadi), guardian spirits of the Thirty-Six Sacred Scriptures (essential Daoist texts), and Celestial Master Zhang Daoling (Tianshi Zhang Daoling). Humbly comparing himself to a cicada's fragile wing or an insignificant minnow, he acknowledges receiving grace in this enlightened age. Though yearning for mountain reclusion, he cherishes time and resolves to cultivate the Dao. Trembling before divine majesty, he pledges to uphold Daoist truth.

Finally, representing the ritual patron, the master kowtows to heaven seeking absolution and longevity. He reflects on common human transgressions: pointing irreverently at stars, disrespecting celestial phenomena; cursing wind and rain, defying divine power; rashly discussing thunder or comets. He reminds devotees to maintain reverence in daily life, preserving pious devotion to the sacred at all times.

The passage exemplifies Daoism's "reverence for life" ecological philosophy, emphasizing harmony between humanity and nature, while demonstrating the religious practice of seeking repentance and blessings through purification rituals.

This passage is a prayer text and ritual from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, primarily containing confessions of transgressions, supplications for divine protection, and ten grand vows. Here is a modern interpretation:

In daily life, if one violates Daoist precepts (such as the 180 dignified observances or 1,200 commandments) and fails to perform morning repentance on important occasions (like the Yuanla Festival), transgressions will be recorded in the underworld’s ledgers (Black Registers). Now, we pray for the Celestial Gate (Changhe Gate) to open, allowing heavenly pardon to descend, and seek refuge in the Pure Land of Fuli (an ideal Daoist realm).

We beseech all celestial beings (the immortal sages of the Nine Bureaus and Four Offices, and the deities of the Nine Netherworlds and Six Caverns) to erase these transgressions with vermillion ink, transferring our names from the Black Registers to the immortal records of Danling. We ask for divine light to guide our cultivation and for spiritual dew to nourish body and mind. May the Hua Pool (the mouth) remain pure, and the Mystic Frost (symbolizing elixirs) dissolve in the Dantian (the Crescent Furnace); may the Celestial Valley (the crown of the head) glow with radiance, enveloped in purple mist like dawn’s light. May practitioners remain as unfading golden flowers and ever-renewed jade trees, transcending the cycles of life and death (kalpas), eternally abiding in luminous realms, shielded from calamities (like the Nine-Six eclipses), and blessed with peace and prosperity.

The ten grand vows follow:

1. May the Dao spread widely across the world.

2. May all beings awaken to the Dao.

3. May souls in hell attain liberation.

4. May wandering spirits receive salvation.

5. May the world enjoy peace and abundant harvests.

6. May rulers and subjects, parents and children, each fulfill their roles.

7. May harmony prevail, and enmities be resolved.

8. May unborn children and unhatched eggs thrive.

9. May the sick swiftly recover.

10. May the impoverished be clothed and fed.

The ritual concludes with the practice of "preserving the spirit" and incense-burning: We invoke the Incense Officer Messengers, the Left and Right Dragon-Tiger Lords (guardian deities), and other divine officials, praying that the cultivation space spontaneously generates Golden Nectar (immortal medicine), Cinnabar Radiance (celestial light), and Divine Mushrooms (lingzhi), symbolizing the perfection of practice. This scripture embodies the complete Daoist ritual framework for universal salvation, repentance, and blessings.

All the immortal sages and divine spirits gather before this incense burner, enabling this humble practitioner (who refers to oneself as "your servant") to attain enlightenment when seeking the Dao and achieve immortality when pursuing transcendence. All devotees participating in the Zhaijiao (Daoist purification ritual) shall receive blessings, whether they be living beings in the yang world or souls in the nether realm. The immortal youths and jade maidens (celestial attendants) from the ten directions guard the curling incense smoke, swiftly conveying our devout prayers to the supreme heavenly court.

This sacred text is ultimately addressed to the highest deity in Daoism—the Most High Jade Emperor of the Infinite Great Dao and Ultimate Truth (Yu Huang Shangdi, one of the supreme deities in Daoism). The "Chu Tang Song" indicates this is a liturgical hymn recited by priests during Zhaijiao rituals, originating from the 163rd volume of the Lingbao Lingjiao Jidu Jinshu, a major Daoist scripture on ritual purification.

The passage depicts a Daoist ritual setting where priests communicate with deities through incense burning, believing the sacred smoke carries their petitions to the celestial realm. This ceremony embodies the Daoist cosmological principle of "resonance between heaven and humanity," where specific ritual protocols enable mortals to establish connection with divine beings and receive their protection.