《靈寶領教濟度金書》Vol. 17

This scripture documents the "Ritual for Opening the Blessing Curtain" (开启祝幕仪) from Daoist liturgy (Keyi), transmitted by Ning Quanzhen (the Eminent Master of Subtle Cavern and Perfected Who Illuminates Salvation from Suffering) and compiled by Lin Lingzhen (Master Shuinan of Profound Teaching through Numinous Treasure). It represents a universal ritual for supplication and salvation (Zhaijiao) within Daoist ceremonies.

The ritual begins with the master offering incense. The text describes how the universe emerged from primordial chaos (一元肇运), with the celestial and terrestrial axes operating to generate all things. The teachings of the Three Caverns (三洞经教, the comprehensive canon of Daoist scriptures) reveal the Dao of Yin-Yang transformation, governing all creation according to this cosmological principle.

With reverent devotion, the master burns incense to honor the deities. Nine specially named incenses are offered: the Incense of Dao, Incense of De (Virtue), Incense of Wuwei (Non-Action), Incense of Wuwei Purity, Incense of Natural Purity, Incense of Marvelous Cavern Truth, Incense of Numinous Treasure Wisdom, Incense Transcending the Three Realms, and Incense of the Three Luminaries' Truth. These fragrances permeate the celestial palaces (琼楼玉京) and pervade the entire Dharma realm.

The text then enumerates the revered Daoist deities, including: the Celestial Worthy of Primordial Beginning (元始天尊, highest of the Three Pure Ones), the Celestial Worthy of Numinous Treasure (灵宝天尊, second of the Three Pure Ones), the Celestial Worthy of Dao and De (道德天尊, also known as Lord Lao, third of the Three Pure Ones), the Jade Emperor, the Great Emperor of Purple Tenuity, and the Earth Queen Houtu (后土皇地祇, deity of the earth). Also invoked are deities of celestial bodies like the Solar Lord of the Sun Palace (日宫太阳帝君), Lunar Sovereign of the Moon Palace (月宫太阴皇君), the Twenty-Eight Lunar Mansions, and the Three Officials (三官大帝: Heaven, Earth, and Water Officials).

Special veneration is given to important transmission patriarchs, including the Great Master of Mysterious Center (玄中大法师, representing Lord Lao's teaching aspect), the Celestial Master of Universal Law Zhang Daoling (都天大法天师), and the lineage masters who transmitted the Numinous Treasure scriptures. Together these divine beings form the vast Daoist pantheon systematically invoked during the ritual.

This passage describes the deity-invocation segment of a grand Zhaijiao (purification ritual) ceremony recorded in the Daoist scripture Lingbao Lingjiao Jidu Jinshu. During the ritual, the Daoist priest burns incense and submits memorials (written petitions) to reverently invite deities from the Three Realms to descend upon the altar.

The text first enumerates the numerous deities being summoned: the Four Sacred True Lords of the North Pole (four guardian deities under the Purple Tenuity Emperor), the Three Origin True Lords (the Three Officials governing heaven, earth, and water), divine marshals like the Lingguan (protector generals), and celestial beings such as the Ten Directions' Limitless Flying Celestial Kings. Also invited are the Five Sacred Mountains' Emperors, immortal perfected beings from the Grotto Heavens and Blissful Realms (Daoist paradises), along with underworld deities like the Fengdu Great Emperor (ruler of the underworld) and earthly gods such as City Gods and Land Deities. The priest lights special "Jade Radiance Scattering Light, Nine Qi Condensed Mist" spiritual incense, hoping its smoke will reach the celestial court through the Golden Incense-Bearing Youth and Jade Message Maid (immortal attendants responsible for communication).

The passage then explains the ritual's purpose: conducting this Zhaijiao (blessing ceremony) for specific petitions of devotees, preparing to establish that night's "Three Realms Pure Offering" (an altar serving the heavens, earth, and water realms). The priest describes the envisioned sacred scene: immortals descending in cloud-borne carriages and rosy-hued chariots (divine vehicles), accompanied by emerald canopies and pearl banners (magnificent processional regalia), with myriad perfected beings from the Three Realms jointly witnessing this solemn ceremony.

When the ritual formally commences, the Ten Directions' Numinous Treasure Heavenly Lords are first invited to sprinkle sacred water for altar purification, while incantations are recited to dispel malign influences. The priest then offers incense before the Divine Office of Ritual Supervision, memorializing: "Now the devotee [name] sincerely turns toward the Dao, strictly observing purification precepts..." affirming the believer's devotion. Through burning incense, scripture recitation, and memorial submission, the entire ceremony constructs a sacred space for human-divine communication.

This passage depicts the scene of offering sacrifices to deities during a Daoist zhaijiao (grand ritual ceremony). With utmost reverence, the Daoist priest prepares pure offerings, concerned that ordinary mortal food may be unworthy of the celestial immortals' dignity. Thus, they beseech the deities to miraculously transform these offerings into divine delicacies like dragon's liver and phoenix marrow. The altar overflows with gold and jade vessels, resplendent as a banquet in the jade palaces of immortals, hoping to attract the descent of divine beings.

During the ritual, the priest burns talismans inscribed with the "Sixty-Four Hexagrams True Script" while chanting incantations that depict sacred visions: crimson clouds radiate brilliance as the Three Luminaries (sun, moon, and stars) shine in unison; the Flowing Gold Fire Bells (ritual instruments) dispel impurities while celestial soldiers and generals stand in solemn formation. The chant further describes paradisiacal scenery—azure skies reverberating with immortal music, mountains and rivers glowing with splendor, the Nine Heavens' guardians warding off evil influences, divine lingzhi mushrooms growing spontaneously, exotic flowers from the immortal city of Langyuan, and fragrant celestial fruits originating from the Jade Capital (Daoism's highest heaven). Layer upon layer of jade wine cups adorn the altar, their radiance mingling with rosy clouds as violet mists carrying rare fragrances drift through doors and windows.

Finally, the priest offers incense and petitions the True Lords of the Descending Saints from the Three Heavens (Qingwei Tian, Yuyu Tian, and Dachi Tian), expressing on behalf of the ritual sponsor (zhai master) their sincere devotion: having strictly observed fasting and purification rites while preparing immaculate offerings, they humbly beg the deities to recognize mortal sincerity. Acknowledging the vast gulf between the Five Turbidities (kalpa turbidity, view turbidity, and other defilements) of the earthly realm and the pure realms of the Nine Heavens, they implore divine compassion to specially petition the Three Pure Ones (Jade Pure, Upper Pure, and Great Pure—the supreme triad), the Seven Imperial Stars (Big Dipper deities), and all sacred beings throughout the Three Realms and Ten Directions to descend upon this ritual assembly.

Note: The term "biao yu" refers to deities descending via wind and clouds; "xian zhang" denotes Daoist ritual protocols; "san hua" represents the Three Treasures (Jing, Qi, Shen); while "wan zhen" signifies the myriad immortals. Through burning talismans, chanting incantations, and offering incense, the ceremony constructs sacred space to welcome divine presence.

This passage depicts the sacred scene of a grand Zhaijiao (Daoist purification ritual) ceremony. The ritual master burns incense and offers prayers, reverently inviting various celestial beings to descend upon the altar.

As the Sanhuang Neiwen (Inner Scripture of the Three Sovereigns, an important Daoist classic) is chanted amidst burning offerings, auspicious clouds swirl across the heavens while the starry river shines brilliantly. The immortals arrive in magnificent conveyances: phoenix-drawn chariots from the Three Heavens and dragon-carriages of the Nine Emperors, adorned with precious banners and jeweled canopies, pulled by golden luan birds and jade phoenixes. Jade boys and maidens wear rainbow-hued garments, while the Five Directional Thearchs and Nine Heavenly Immortals don ceremonial robes embroidered with dragon and tiger motifs, crowned with cloud-patterned headdresses, riding upon celestial winds. They all descend along the Yellow Path (the heavenly thoroughfare), surrounded by auspicious Qi (vital energy).

The assembled immortals from Qingdu (the Celestial Capital), the perfected beings from Zifu (the Purple Mansion, abode of immortals), and all sacred beings between heaven and earth attend this grand gathering. Celestial music resounds through the air as heavenly scriptures echo across the realms. The vast expanse of the Ninefold Heavens stretches infinitely, while the Eight Luminaries (Daoist term for celestial phenomena like sun, moon and stars) shine with dazzling brilliance. The deities come to bear witness at the altar, bestowing blessings, dispelling calamities, and spreading divine grace to all mountains, rivers and living beings.

The celestial palace is then described: golden towers and jade chambers wreathed in purple mist, divine trees in the jade groves glowing with azure radiance. The Three Pure Essences (Jing, Qi, and Shen) coalesce while the Nine Spirits (referring to the body's nine orifices) merge harmoniously. Azure dragons shimmer upon the seven-layered cloud steps, while phoenixes circle above the nine-tiered moon platforms. Feather-adorned fans and luan-phoenix banners flutter in the jade courtyard as the Primordial Fanqi (the cosmic source energy) circulates through the Great Void.

Finally, the purpose of this Zhaijiao is explained: constructing an altar for a specific individual, modeled after the standards of Xuandu Baojie (the Supreme Celestial Realm) and Yujing Divine Mountain (the abode of the Celestial Worthy of Primordial Beginning). Through the ritual, the mundane is transformed into the sacred - rainbow banners align along dragon-carved steps while celestial canopies revolve above lion thrones. The immortals descend upon jade-green treasure palanquins as clear, transcendent music plays. Behind beaded curtains of exquisite craftsmanship, offerings are made to the Saints of Emptiness; within brilliantly embroidered canopies, the Lords of Marvelous Being are welcomed. The ritual masters perform their duties with utmost reverence, seeking to purify body and mind while conveying mortal supplications to the heavenly realms.

This passage depicts the solemn scene of presenting memorials (shangbiao) to deities during a Daoist purification ritual (zhaijiao). The Daoist priests, filled with reverential awe and mindful not to offend celestial majesty, prepare their memorial documents to petition the divine realm.

As the memorials are read aloud, the priests trust that the deities will discern all with perfect clarity, hoping the heavens will accept their sincere supplications. With utmost reverence, they roll up beaded curtains and neatly part emerald-green drapes, performing full prostrations to receive sacred edicts from the divine.

The sacred altar scene unfolds magnificently: jade hooks suspend curtains of kingfisher beads radiating light like sun and moon, while golden steps are guarded by suanni (mythical lion-dragons) as wind and clouds converge. Divine luminescence encircles the space where deities manifest, creating an atmosphere of sublime solemnity.

The priests stand in perfect bamboo-shoot formation, devoting their utmost service to the Celestial Emperor. They strictly follow the protocols of the Danji (Elixir Scriptures) and conduct rituals according to Xuanke (Mysterious Gate) liturgy (keyi). Every participant approaches the sacred altar with perfect sincerity, embodying the profound reverence of Daoist practice.

This text vividly portrays the ceremonial grandeur of Daoist zhaijiao rituals, demonstrating practitioners' pious devotion to deities and their meticulous adherence to sacred protocols.