《靈寶領教濟度金書》Vol. 171

This is a record of the liturgical procedures for a Daoist "Three Officials Offering Ritual" (Sanguan Jiao). The Three Officials refer to the Celestial Official, Earthly Official, and Water Official—three deities who govern human fortunes and misfortunes. The ceremony begins with priests performing the "Pacing the Void" (Buxu), a solemn ritual dance, while lighting incense and reciting the "Guardian Spirit Incantation" (Weiling Zhou) to purify the sacred space.

The incantation roughly translates as: "May the Five Planets (represented by their respective stellar lords) illuminate the four directions—Mercury dispelling calamities, Jupiter bestowing blessings, Mars removing disasters, Venus averting warfare, and Saturn stabilizing households and nations." It then declares the priest's name is registered in immortal records, granting the ability to ride clouds and mists while traversing the ten directions to summon divine assistance. The chant concludes with "uniting with the Dao in perfect truth" (Yu Dao He Zhen), signifying complete harmony with the supreme Way.

The ritual master then strikes the ceremonial drum twenty-four times (symbolizing the twenty-four solar terms) to summon the highest Daoist deities—the "Three Supreme Qi of Mysterious Primordial Beginning" (Wushang Santian Xuanyuan Shi Sanqi), namely the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), Celestial Worthy of Numinous Treasure (Lingbao Tianzun), and Celestial Worthy of Dao and Virtue (Daode Tianzun). Simultaneously, they invoke internally cultivated guardian spirits (Gongcao) and celestial attendants including the Golden Lad of Incense Service and Jade Maiden of Message Conveyance.

With solemn reverence, the master announces: "We now establish this altar to venerate the Great Emperors of the Three Officials, beseeching the pure Dao-Qi from the Jade Clarity Realm (Yuqing Jing) and numinous treasure's radiant light to descend, rendering this sacred space immaculate within and without, impervious to demonic influences." The ceremony formally invites the Three Great Emperors: the Upper Prime Blessing-Bestowing Celestial Official, Middle Prime Sin-Pardoning Earthly Official, and Lower Prime Calamity-Resolving Water Official to descend upon the altar.

Through rigorous liturgical sequences employing incantations, ritual drums, and visualization (Cunxiang) of deities, the ceremony constructs sacred space facilitating human-divine communication. Key terms include: "Three-Five Guardian Spirits" (Sanwu Gongcao) referring to internally cultivated protective deities, "tinkling jade" (Linlang) denoting the harmonious sounds of ritual instruments, and "Three Primes" (Sanyuan) as the collective name for the Heaven-Earth-Water Official Emperors.

This scripture describes the celestial bureaucratic system under the Daoist "Three Primes" (Shangyuan, Zhongyuan, Xiayuan) framework, which governs the cosmic principles of Yin-Yang, water-fire, life-death, and karmic records. The nine great palaces - including the Purple Tenuity Palace of Upper Prime, Clear Numen Palace of Middle Prime, and Azure Splendor Palace of Lower Prime - each contain three bureaus (left, center, right), forming twenty-seven departments that oversee one hundred twenty offices of immortal officials. These divine institutions monitor human morality, recording deeds of good and evil while administering life spans and karmic retribution.

The text mentions the "Radiant Great Imperial Lord" presiding over this vast spiritual bureaucracy. Through golden talismans and jade ordinances (ritual Daoist implements), they maintain cosmic order, regulate Yin-Yang transformations, and encompass all phenomena of creation. Whether manifest in the visible Yang world or concealed in the hidden Yin realms, all things fall within their purview.

The latter portion constitutes a Zhaijiao (purification ritual) invocation text. Devotees (referred to as "disciple so-and-so") prepare through ritual bathing, fasting, and sincere worship according to Daoist funerary and preparatory rites, arranging incense, candles, and offerings to reverentially invite the deities to descend upon the ritual altar. Phrases like "cloud chariots smoothly advancing" and "phoenix carriages lingering" metaphorically depict the majestic procession of divine envoys, expressing the devotees' devout anticipation.

The "Initial Offering in Deity Invitation" refers to the ceremonial first presentation of offerings - a crucial step in Daoist liturgy marking the formal commencement of communication with the divine. The entire ritual embodies the Daoist concept of "cosmic resonance between heaven and humanity," where prescribed ceremonial forms facilitate interaction between the mortal and celestial realms.

This scripture is a memorial text used in Daoist Zhaijiao (purification rituals), where the priest (referring to himself as "your servant") reverently petitions the deities. The content consists of two main parts:

First, it addresses the Three Great Emperor-Officials (Tian'guan, Diguan, and Shuiguan, the three sovereign deities) and the Nine Immortal Bureaus (the nine celestial offices governing yin-yang affairs in Daoism). The priest describes these deities as awe-inspiring and majestic—the Celestial Official oversees the heavenly realms, the Earth Official monitors the human world, and the Water Official supervises aquatic domains, while the nine immortal bureaus respectively administer affairs like fire, water, and mortal registers. They are impartial as clear mirrors, capable of both stern judgment like scorching sun or harsh frost, and compassionate mercy like gentle breezes or clearing skies.

Next, the priest confesses on behalf of the disciple, stating that the disciple has been fortunate to encounter this rare opportunity to behold precious Daoist scriptures (referring to sacred texts like the Rui Ji and Zhi Tu). Resolved to break free from the suffering of samsara through the Nine Precepts and Two Talismans (a set of ethical guidelines and ritual implements), the disciple now establishes a pure altar to seek divine grace through the Huanglu Zhai ritual (a salvation rite for the deceased). By diligently cultivating virtue, they hope to dissolve past transgressions. Life is fleeting—forty-nine years of faults require timely reflection, and three hundred sixty days pass in the blink of an eye. The disciple implores the deities to pardon all offenses, great and small, so they may maintain spiritual purity and forever escape the sea of suffering.

The "Secondary Offering" section reiterates the invitation to the deities, emphasizing the Three Officials as divine overseers and the Nine Heavens' immortals as arbiters of moral judgment. The Purple Tenuity Enclosure (Ziwei Yuan, a celestial realm) represents the supreme state of formless purity where deities govern worldly affairs.

References to the "Three Torments and Five Sufferings" denote the three wretched paths (hell, hungry ghosts, and beasts) and the five hardships of human existence (birth, aging, sickness, death, and worldly attachments), while the "compassionate ferry" symbolizes Daoism's salvific mercy. The entire memorial embodies the Daoist religious practice of repentance and salvation through ritual purification.

This scripture is a petitionary document (shuwen) used in Daoist zhaijiao (purification rituals) to convey devotees' sincere repentance and prayers for salvation. Here is a modern interpretation:

In the boundless expanse of the netherworld (huangyu liaokuo zhi xu), the deities wield authority over the cycles of life and death (quan ti heishuo), governing the ultimate destination where all beings return. Like the Valley of Dawn (yanggu) receiving celestial mandate, the ledgers of merit and demerit (zhumo tuji) maintained by the gods record with perfect clarity—rewarding good and punishing evil as distinctly as vermilion contrasts with ink.

During the Three Primes festivals (Daoism's sanhui days), assemblies of sages impartially review human virtues and transgressions. Though mortal fortunes may fluctuate, karmic retribution never errs. Once one stumbles into transgression, the Ninefold Netherworld's chill pierces to the marrow—without divine intervention, how could one escape the abyss of suffering?

Now a devout disciple (name omitted) prostrates before heaven and earth, taking refuge in the Three Treasures of Daoist practice (the Dao, scriptures, and teachers). Seeking blessings through repentance, they commit body, mind, and life essence to the righteous path, praying to dissolve karmic debts from past existences. With utmost sincerity, they implore the deities' grace: May you, as parents to the people and ministers to sovereigns, demonstrate the compassion of dragon precepts (Daoist commandments) and bestow the blessings of phoenix talismans (fulu).

May their name be inscribed in the registers of immortality (zhenji), clearing present-life grievances; may their virtuous deeds be engraved in celestial records (qingbian), establishing future blessings. May departed souls attain liberation (miedu), spared from hell's torments (kunao), forever freed from samsara—achieving Dao-fruits in future existences while extending virtue in this life.

May their spirit remain ever-renewed like the sun and moon within the gourd (a Neidan metaphor), treading the red dust yet untainted by worldly turmoil. May their vitality endure like golden flowers and jade trees, enjoying the Five Blessings of longevity (health, wealth, virtue, and peaceful death), illuminating seven generations with the Three Blossoms (Jing, Qi, Shen). Further prayers extend to universal harmony: thriving endeavors, deliverance from disasters symbolized by water prisons and sword forests (representing hell's torments), transforming the underworld into spring terraces and icy dungeons into radiant halls—that all beings may realize wuwei (the supreme Daoist state) and transcend worldly attachments (youlou).

Though we (your servants) practice meditation (si zhen yanzuo) to uphold the teachings, we inevitably transgress against the 180 precepts (Daoist commandments) or violate some among the 12,000 disciplinary codes. Reflecting deeply fills us with trepidation—we humbly seek divine forbearance. Without diligent cultivation of the Nine-Cycle Elixir method (Daoist practice), how could we avoid the Three Calamities (war, pestilence, famine)?

In final reverence we address: The Three Officials (Heavenly, Earthly, and Water Officials), Nine Palaces' immortals, all departmental officers (Daoist celestial bureaucracy), and countless holy assemblies. Though our millet offerings may lack fragrance, and plum blossoms poorly convey ant-like sincerity; perhaps our rustic words (churao) may ascend, and wild celery tributes (caoqin) faintly express gratitude. Before your awe-inspiring majesty, we bare our utmost devotion.

(Submitted with solemn reverence by [title and name of officiant])

This passage from the Daoist scripture Lingbao Lingjiao Jidu Jinshu details the solemn ritual for sending off deities and the accompanying prayers for blessings. Let me elucidate it section by section:

As night deepens in stillness (the jade water clock's sound fades), the Milky Way slowly turns (the celestial river's shadow shifts). The ceremonial guards put away their ornate ritual implements (resting the phoenix-emblazoned precious objects), while the curling incense smoke gradually dissipates (the ethereal fumes vanish from the phoenix-shaped censers). The immortals prepare to return to the celestial realms in their cloud-drawn carriages adorned with kingfisher feathers (jade-canopied cloud dragons), holding their mystic staffs of the obscure void (ready to return with their darkling staves); the moon goddess drives her chariot (pearl-adorned banners and lunar steeds) as the host of immortals form their procession (preparing the vast celestial carriages). Ten thousand immortals spread their wings to escort the divine chariot (myriad transcendents winging the procession), while numerous sages flank the divine carriage as it ascends radiantly (hosts of saints supporting the shaft to rise in splendor). The chief officiant, filled with utmost devotion (this humble servant's gaze fixed in reverence), finds no means to follow the divine procession (no steps to climb in yearning), so he entrusts his sincere heart to golden-orchid oaths (his crimson devotion poured out in golden pledges), committing his prayers to paper to be transmitted by the wind-fire courier (his presumptuous words entrusted to the encircling grass through the wind-fire postal relay).

Next follow the Twelve Great Vows: First, may Heaven and Earth be clear and bright; second, may atmospheric energies be pure; third, may sages enjoy longevity; fourth, may teachings spread widely; fifth, may sweet dew descend from Heaven; sixth, may auspicious signs appear on Earth; seventh, may the four seasons follow their proper order; eighth, may all creatures flourish; ninth, may every household practice filial piety; tenth, may the nation abound in worthy talents; eleventh, may the merits of purification rituals (zhaijiao) spread far; twelfth, may auspiciousness increase daily.

During the spirit-invoking incense burning, petitions are made to the incense officials, messengers, and guardian deities like the Dragon-Tiger Lords (attendant incense spirit officials), that the altar space may spontaneously produce golden elixirs and jade blossoms (generating golden fluids, cinnabar greens, and numinous mushrooms), attracting the assembly of perfected beings (hundred spirits and true ones gathering together). May the chief officiant attain the Dao through his studies (grant that this servant may learn the Dao and attain it), achieve immortality through his quest (seek transcendence and obtain it), may all ritual participants receive blessings (those observing purification gain fortune), and may both visible and invisible realms share in this grace (the manifest and hidden all receiving grace). May jade maidens and immortal youths from the ten directions guard the orchid-scented smoke (attending the orchid incense), swiftly conveying these petitions to the Supreme Ultimate Great Dao and the Three Primes' Three Officials (transmitting this servant's declarations directly to the imperial presence).

The chariot-returning hymn describes deities riding five-colored cloud carriages (returning chariots of five-hued clouds), ascending to the strains of nine-section celestial music (soaring to the nine movement hymns), instantly shooting up to the distant heavens (suddenly rushing skyward afar), while the altar remains fragrant with incense (the ritual platform rich with aroma). The profound grace spreads throughout the cosmos (mystic grace permeating the universe), blessings reaching all mountains and rivers (fortune and emolument filling every land), evoking longing for the immortals' carefree state in the Great Canopy Heaven (roaming freely in the highest Da Luo heaven).

The final ritual of thanking the Three Officials expounds the principle of life's cycles: The essential nature transcends past and present (nature knows no antiquity or modernity), revolving with the celestial Dao; physical forms come and go (forms have arrivals and departures), human life being full of changes. Only by awakening to true nature (still waters churning in the sea of enlightenment) can one transcend the fog of karmic obstructions (former karma's mountains shrouding the spiritual source). Our fleeting hundred years weave their own karmic patterns (the swift-flowing century spinning its own karmic loom), while the long night of the underworld requires divine light for guidance (the endless ninefold darkness needing the net of grievances to accompany it). Life and death are unpredictable (kan and li in a single morning), the cycle of rebirth full of sorrow (desolation through myriad ages); if we don't cultivate blessings in advance (if not for this life's preparatory prayers), how can we ensure happiness in future existences (how then secure freedom from care in lives to come)? Therefore the disciple prepares through cultivation (now the preparatory cultivation disciple).

With utmost sincerity and reverence, I kneel to express the earnestness of my heart before Heaven. Reflecting that this physical form is but a temporary vessel in this world, though fortunate to have attained human birth, my true nature remains obscured—who can cleanse the future transgressions I may commit? With no one to extend a helping hand, I can only turn inward in urgent supplication.

I gaze upward at the dragon talismans and phoenix seals (Daoist protective charms) that bestow blessings and longevity, which serve as immortal bridges to ferry souls across; I treasure the phoenix-bound scriptures and dragon-inscribed registers (Daoist sacred texts), standing firm as pillars safeguarding auspiciousness. May I be spared from perpetual downfall across lifetimes, and may each generation attain eternal joy. In quiet contemplation, all this relies upon the sovereign judgment of Heaven—thus I exhaust my devotion in prayer, expressing reverent surrender.

I beseech the Celestial Emperor to witness and show mercy, sowing seeds of goodness that they may endure, severing roots of evil that they may perish forever. May I align with Heaven’s will to transcend the cycles of rebirth, swiftly arriving at the vast celestial paradise (the Daoist idealized realm of immortals); may my spirit ascend without descending into the shadowy underworld, wandering in utmost mystery and feasting joyfully in the emerald-canopied paradise (a Daoist celestial abode). I lift my gaze to Your compassion and bow low with my sincerity.

(Reciting) "Boundless Blessings of the Celestial Worthy" (a Daoist divine epithet).

Next, I approach the sacred altar of the Celestial Official to offer incense and kneel in worship. Now, with reverence, I light precious incense to venerate the High Lord of the Upper Primordial, the Purple Tenuity Emperor of Blessings from the Mystic Metropolis and Purple Tenuity Palace (the Daoist deity governing blessings). Humbly, I pray that the sagely and luminous Emperor, presiding over the celestial ministries, may extend grace to all Dao practitioners and common folk. If in life they were tainted by corrupt habits or violated the sixty majestic precepts of the Upper Primordial Celestial Official, their souls, upon returning to the Great Yin, would face judgment by the thirty-six celestial bureaus. Yet if they bear the precept talismans, their suffering may be spared.

Now, the preordained disciple [Name], in accordance with the golden codes and jade statutes (key Daoist precepts), receives deliverance. Following the mystic oral teachings, they practice in advance, establishing the precious fasting rite (Daoist ritual of purification) to repent and plead before the Jade Pool Celestial Palace (a heavenly court). I surrender to the High Lord of the Upper Primordial, the Purple Tenuity Emperor of Blessings, praying that in emulating the Dao’s leniency toward faults, the Great Dao’s compassion may be revealed. May the roots of blessings in this life stand firm and unshaken, and may the foundation of future blessings endure unbroken for millennia. May there be no fear of underworld summons, but hope for celestial ascension. May transgressions dissolve and judgments cease. With sincere hearts, the assembly offers this hymn of praise:

The Celestial Official sits in majesty within the Mystic Metropolis, wielding the authority to bestow blessings and govern all transformations. Above, he holds the scales to enforce celestial law; below, he upholds principles to establish heavenly decrees. Transgressions cease, and the records of three lifetimes’ evils are erased; through deliverance, immortal names are inscribed for eternity. May Your compassion extend the work of creation, that body and spirit may forever depart the Three Wretched Paths (the realms of hell, hungry ghosts, and beasts).

The disciple, having completed the obeisance, now approaches the sacred altar of the Earthly Official to offer incense and kneel in worship. With reverence, I burn true incense to venerate... (subsequent content not provided)

This passage describes the ritual contents of the Zhongyuan Festival (15th day of the 7th lunar month) and Xiayuan Festival (15th of the 10th lunar month) in Daoist Zhaijiao (purification rituals). It focuses on how devotees confess transgressions and seek absolution from two deities: the Earth Official and Water Official through specific ceremonies.

The text first addresses the Great Emperor Earth Official, the deity overseeing records of human virtue and vice. It states that if individuals violate the sixty taboos of Zhongyuan Festival during their lifetime, their souls will be scrutinized by forty-two subordinate departments of the Earth Official when passing through Taiyin (the underworld) after death. However, sincere adherence to Fulu (talismans) and precepts can exempt them from suffering. Present-day practitioners, following the regulations of the Golden Precepts (Daoist disciplinary text), establish Zhaijiao rituals to confess before the Earth Official, seeking pardon for current-life transgressions and accumulating merit for future rebirths.

The section on the Great Emperor Water Official (deity governing water realms and disaster relief) similarly explains that violating the sixty taboos of Xiayuan Festival during life leads to posthumous examination by forty-two bureaus under this deity. Through Zhaijiao ceremonies, practitioners petition the Water Official to dissolve current-life sins, enabling auspicious rebirth. Special emphasis is placed on having one's name registered in celestial records, with transgressions melting like frost, ultimately transcending underworld constraints to ascend to heavenly realms.

Both sections conclude with hymns praising the deities - the Earth Official portion extols his boundless grace in absolving sins, while the Water Official section highlights his power to dissolve calamities. Through these rituals, devotees hope to obtain divine forgiveness, aspiring to dwell carefree in the Jade Blossom Palace (celestial abode of immortals) in future existences.

This passage depicts the ritual scene of offering prayers to deities at the conclusion of a Daoist Zhaijiao (grand purification ceremony). The ritual master (disciple), wearing golden talismans (Daoist ritual implements for exorcism) and holding jade registers (Daoist scriptures), seeks to eliminate karmic transgressions and implore divine compassion for salvation.

The master pays homage to the Three Officials (Heavenly Official, Earthly Official, and Water Official) in gratitude, praying for the pervasive flow of Dao-Qi (primordial energy) and the manifestation of spiritual light. The supplications include:

• Recording virtuous deeds and bestowing celestial blessings
• Eradicating evil karma and receiving sacred grace
• Expunging records of transgressions in the underworld (Mysterious Court)
• Attaining blessings in the immortal realm (Cinnabar Bureau)

Specific blessings sought encompass:

• The disciple's spiritual nature transcending worldly attachments (nature soaring beyond the heavens) and attaining purity of heart
• Autumn winds dispersing afflictions (fragrance of dawn) and calamities vanishing completely
• Spring rains nurturing blessings (splendor of spring fields) with continuous fortune
• Exemption from judgment in the dark hells (Black Metropolis)
• Early ascension to carefree existence in the immortal realm (Vermilion Mound)
• Enrollment of names in immortal registers (Mysterious Charts), ending cyclic rebirth
• Recording of merits in celestial records (Cinnabar Registers), eternally enjoying promotion

The assembly concludes by collectively invoking the sacred names of the Three Heavenly Worthies:

• Three Primes Absolving Transgressions Heavenly Worthy (who pardons sins)
• Nine Heavens Bestowing Blessings Heavenly Worthy (who grants auspicious fortune)
• Ten Thousand Blessings Protecting the Body Heavenly Worthy (who safeguards peace)

The closing phrase "inconceivable merit and virtue" serves as a standard liturgical conclusion in Daoist ceremonies, praising the ineffable greatness of divine grace. The entire passage exemplifies the Daoist religious practice of repentance and salvation-seeking through Zhaijiao rituals.