《靈寶領教濟度金書》Vol. 181

This chapter from the Lingbao Lingjiao Jidu Jinshu documents the ritual procedures for evening Daoist liturgy. Compiled by Southern Song dynasty Daoist master Lin Lingzhen, it preserves the complete zhaijiao (purification ritual) keyi (liturgy).

The ceremony begins with incense burning, as participants bow to ancestral masters according to prescribed protocols while maintaining meditative focus. Next comes the recitation of the Weiling Zhou (protective incantation), which extols the auspicious qi (vital energy) flowing from the Five Planets (Metal, Wood, Water, Fire, Earth) and describes how Yuanshi Tianzun (the supreme Daoist deity) gathers all divinities, facilitating the harmonious interaction of celestial and terrestrial energies. Through the power of jade talismans and precious ritual implements, the incantation subdues hidden realms, dispels malevolent forces, and invokes the retreat of ten thousand demons. It prays for the circulation of righteous energy, the piercing of darkness by divine light, and the descent of myriad deities to benefit all beings through the Dao's truth.

The ritual master then strikes the ceremonial drum twenty-four times (symbolizing the twenty-four solar terms) to initiate the "falu" (incense burner opening) ceremony. Invocations summon the primordial Three Qi (Xuan, Yuan, and Shi) from the Supreme Three Heavens and the exalted deity Supreme Five Numinous Elder Lord, while simultaneously awakening the master's internal guardian spirits (gongcao), golden boys and jade maidens. Local deities like earth gods are also invited, formally announcing the commencement of incense offerings and prayer rituals for devotees.

The master petitions for the infusion of Taishang Daozu's (the supreme Dao ancestor) numinous energy and auspicious light into his person, ensuring swift transmission of prayers to the celestial court. Reverent invitations then extend to the highest Daoist pantheon: the Sanqing (Three Pure Ones including Yuanshi Tianzun, Taishang Dadaojun, and the Jade Emperor), the Siyu (Four Sovereigns), directional deities of the four quarters, and all celestial beings of the sun, moon and stars.

Through meticulous procedures, specific incantations, and ritual implements, the ceremony constructs a bridge between human and divine realms, embodying Daoism's core ideal of universal salvation. All deity names retain their original titles, while the ritual master humbly refers to himself as "your minor servant-official" (xiaozhao chen).

This scripture depicts a Daoist zhaijiao (purification ritual) ceremony where the master submits a memorial to the celestial deities. The passage comprises three main sections:

First, it enumerates the hierarchy of Daoist deities, including the Flying Celestial Kings of the Ten Directions, the Great Sages of Longevity, and the Perfected Ones of Marvelous Practice from the boundless realms, along with auxiliary spirits like scripture-transmitting masters and scripture-attendant youths. These deities collectively govern affairs across the Three Realms (the realms of desire, form, and formlessness) and respond to all earthly petitions.

Next, it explains the cosmological principles: The Primordial Qi (Xiantian Yiqi) flows to generate all things, while the Celestial Worthy of Primordial Beginning governs the celestial movements from the Qingwei Heaven. The cosmos formed during the Chiming kalpa (a unit of time in Daoist cosmology), with celestial scriptures established in the upper realms and earthly patterns operating below. The heavenly deities bestow blessings like the spring sun nurturing all beings, while sweet dew moistens even the Nine Netherworlds, allowing all Three Realms to share divine grace. This sacred power resembles a compassionate ferry in the sea of suffering or a bright lamp in darkness.

Finally, it describes the ritual procedures of the devout patron: Strictly observing esoteric liturgical norms, the patron establishes a three-tiered jade altar, sounding golden bells and jade chimes to resonate with the nine celestial layers. Offerings include embroidered silks and golden jade tokens, with petitions transmitted through the Divine Tiger-Leopard Pass (a mythical gateway to the heavens). The patron beseeches the Purple Tenuity Emperor (deity of the North Star) for mercy, praying for auspicious clouds on propitious days and the illumination of nine-colored divine light. They entreat the heavens to dispel calamities and bestow the Five Blessings (longevity, wealth, health, virtue, and peaceful death), that all realms may share springlike blessings.

At sunset, the master leads the assembly in the incense-offering rite. The first spiral of rising smoke ascends directly to the Nine Heavens as an offering to the Supreme Truth of the Dao (the most profound Daoist wisdom). All participants devote body, mind, and vital essence in surrender to the Great Dao, performing reverent prostrations.

This scripture is a prayer text used in Daoist zhaijiao (purification rituals), expressing blessings across three dimensions:

First, it invokes the Three Pure Ones (Sanqing, the supreme Daoist deities: Jade Pure, Upper Pure, and Great Pure), praying for national stability and imperial prosperity. The phrase "silver river's flowing moisture" metaphorically depicts enduring state fortune like the Milky Way, while "golden mirror's clarity" symbolizes enlightened governance. It wishes the emperor radiance like the three luminaries (sun, moon, stars), with blessings extending to all regions, heralded by auspicious signs like white qilin and crimson wild geese as omens of universal peace.

Next, it seeks blessings for the patron's (ritual sponsor's) family, praying their ancestors' spirits escape the underworld (northern Mt. Fengdu) and ascend to immortal realms (southern Cinnabar Heaven). May the patron comprehend the truth of the "valley spirit" (Daoist term for the mysterious Dao essence) and open the "celestial aperture" (neidan term for mystical connection with the Dao), ultimately attaining the carefree longevity of wuwei (non-action). "Still water" symbolizes purified mind, while "gourd heaven" represents celestial paradise.

Finally, it extends universal grace, wishing all beings—central plains dwellers and border tribes, birds and beasts alike—may share the Dao's beneficence. May celestial movements (three luminaries) follow order, seasons harmonize, and harvests abound. The vivid phrase "Dao wind caressing" depicts the Dao nurturing all things like spring breeze.

Recurrent phrases like "burning incense" and "twirling incense" highlight essential ritual actions where ascending smoke communicates with celestial realms. "Taking refuge in the Three Treasures" affirms devotion to the Dao, scriptures, and masters—the foundation of Daoist practice.

This scripture passage depicts a grand Zhaijiao (purification ritual) ceremony of the Lingbao tradition in Daoism, presenting three distinct layers of meaning:

First, it portrays an ideal realm of cosmic harmony where all beings coexist peacefully: Under the sun's radiance, flora and fauna thrive naturally in mountain forests, while creatures of water, land, and air each find their proper place. Ghosts and deities of the underworld fulfill their duties conscientiously, and aquatic officials maintain order in their domains. All life achieves transcendence within this luminosity, with their names recorded in celestial registers. Punishments in the Three Wretched Realms (hell, hungry ghosts, and animals) are temporarily suspended, and the cyclical workings of the Five Paths of Rebirth (heavenly, human, animal, hungry ghost, and hell realms) cease momentarily. Humans, spirits, dragons, and immortals alike gather before a millet-sized jewel to receive teachings; even the tiniest insects ascend to the emerald mists of paradise to hear the sacred scriptures. All sentient beings progress together toward the shore of enlightenment.

The text then presents the ritual invocations: The presiding Daoist priest (this humble minister) and participating adepts reverently petition the highest deities of the Daoist pantheon. These include the Three Pure Ones (Yuanshi Tianzun, Taishang Dadao Jun, Xuanyuan Lao Jun), the Jade Emperor, the Ten Directions' Lingbao Heavenly Worthies, the Thirty-Two Heavenly Sovereigns, along with celestial bodies like the sun, moon, and stars, and divine beings such as the Flying Celestial Kings. Special mention is made of these deities' custodianship over the "Three Caverns' Jade Compendium" (the complete Daoist canon) and "Nine Purity Golden Registers" (heavenly secret texts), possessing the power to eliminate calamities and deliver salvation.

Finally, the passage explains the purpose of this "Lingbao Natural Great Purification": The ritual patron (a certain devotee) purifies body and mind through fasting, sincerely repents transgressions, and seeks deliverance from misfortunes. The ceremony simultaneously offers blessings for the emperor and disaster relief for common people, obtaining divine forgiveness and protection through collective repentance. The entire text embodies Daoism's religious ideal of universal salvation and the sacred nature of Zhaijiao rituals.

This passage is a prayer text from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, consisting primarily of two parts: confession of transgressions and vows for blessings.

It begins by describing how humans are born through the endowment of primordial Qi (vital energy) in the cycle of reincarnation, yet easily lose their true nature amid worldly distractions. The refined essence of the Five Numinous Energies (the spiritual forces of the Five Phases—Wood, Fire, Earth, Metal, Water) is disrupted by daily actions, violating the natural order of Heaven, Earth, and Yin-Yang, and offending deities while harming living beings. People fail to restrain their conduct or uphold precepts in cultivation, resulting in transgressions recorded on the Black Registers (records of sins) in the Mysterious Tribunal (a Daoist underworld institution). This leads to karmic grievances, litigation, and encounters with misfortune and calamity. Only by relying on the grace of Heaven can these be resolved. The prayer beseeches the Golden Palace (celestial court) and Jade Capital (Daoist celestial realm) to bestow Dragon Talismans (divine charms) and Crane Pardons (heavenly decrees of amnesty), so that ancestral souls may attain liberation in the Crimson Fire Courtyard (a place for refining and redeeming the deceased), while the supplicant’s own life and nature may be safeguarded in the Azure Glory Registers (immortal records of longevity).

Following this are ten great vows:

• May the Great Dao spread throughout the world.
• May all beings awaken to the Dao.
• May souls in the Nine Darknesses (the deepest hells) be liberated.
• May orphaned spirits receive deliverance and rebirth.
• May the world enjoy peace and abundant harvests.
• May rulers and subjects, parents and children, each uphold their proper roles.
• May grievances be resolved and harmony prevail.
• May fetuses and all forms of life survive and thrive.
• May illnesses be swiftly cured.
• May the impoverished be clothed and fed.

These vows encompass the workings of the Dao, social order, and compassionate care for life.

Finally, during the closing ritual (Fulu), the prayer invokes guardian deities such as the Incense Officers, Dragon-Tiger Lords, and others, requesting that the sacred space spontaneously manifest auspicious signs—Golden Nectar (divine elixir water) and Immortal Mushrooms (celestial herbs). May practitioners attain the Dao and achieve immortality, may the patrons (those sponsoring the ritual) receive boundless blessings, and may celestial youths and jade maidens from all directions protect the incense offerings, swiftly conveying the prayers to the heavenly court.

This passage describes the exalted title of the supreme Daoist deity "The Most High God of the Golden Palace of Seven Jewels, the Limitless Great Dao of Emptiness and Spontaneity" (commonly known as the Jade Emperor). The "Golden Palace" refers to the divine abode of immortals, while "Seven Jewels" symbolizes sacred perfection. These words form the opening invocation in Daoist Zhaijiao (purification rituals), announcing the commencement of ceremonial proceedings to the highest celestial authority.

The "Processional Hymn" (Chutang Song) is a liturgical chant performed by the Daoist master (Fashi) when leading the congregation from the meditation chamber to the ritual altar. The "Gratitude to Masters" section expresses reverence toward ancestral teachers who transmitted the Daoist methods, embodying the tradition of "honoring teachers and venerating the Dao" central to Daoist practice. This entire sequence belongs to Chapter 181 of the Lingbao Lingjiao Jidu Jinshu (Precious Scripture of Numinous Treasure for Salvation and Deliverance), a major liturgical compendium primarily documenting rituals for salvation of souls and universal deliverance.

Such liturgical texts are chanted by the high priest (Gaogong Fashi) during ceremonies for salvation, blessings, and other religious services. Following precise ritual protocols, these sacred words serve as a medium between heaven and humanity, fulfilling the religious purpose of universal salvation.