《靈寶領教濟度金書》Vol. 188

This scripture records the liturgical procedure (Keyi) of the Lingbao tradition for conducting disaster-averting and blessing rituals. Transmitted by Ning Quanzhen (a renowned Southern Song dynasty Daoist master) and compiled by Lin Lingzhen.

The ceremony begins with masters reverently paying homage to ancestral masters while maintaining focused concentration. They then recite the "Guardian Spirit Incantation" (Weiling Zhou) - a protective mantra summoning deities from the four directions: Mengzhang Shenjun of the East wields halberds in defense, Jianbing Shenjun of the West subdues demons, Zhiming Shenjun of the South expels malevolent forces, and Huangzhong Shenjun of the Center oversees the entire operation. These deities purify the ritual space and dispel impure energies (Qi).

The text describes the sacred manifestations within the ritual arena: golden boys and jade maidens scatter flowers amidst swirling mists, moonlight coalesces into radiant hues, and sunlight reflects divine brilliance. The Palace of Blossoming Pearls (Ruizhu Gong, a Daoist celestial realm) reveals profound Daoist mysteries as numerous deities assemble to oversee the ceremony. The congregation responds in unison with the phrase "Union with the Dao" (Yu Dao He Zhen).

The formal ritual then commences: striking the ritual drum twenty-four times (symbolizing the twenty-four solar terms), the master invokes the divine power of the Three Pure Ones (Sanqing - Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun), along with various guardian deities including functionaries, messengers, golden boys and jade maidens - thirty-six protector generals in total. With solemnity, the master announces the establishment of the altar (Jiaotan) for conducting blessings and averting disasters on behalf of devotees, praying for the descent of celestial righteous energy upon the ritual platform.

The deity-invitation segment follows: sequentially summoning Daoism's highest divinities - the Three Pure Ones, the Jade Emperor (Yuhuang Dadi), the Purple Tenuity Emperor (Ziwei Dadi), the Earth Mother (Houtu Niangniang), along with celestial immortals of sun, moon and stars, and all transcendent beings from the three realms (heaven, earth and water) and four domains. They are earnestly entreated to compassionately descend and witness the ceremony.

Note: The "Three Libation Offerings" (San Xian Jijiu) refers to the fundamental rite of presenting wine three times, while "humble petitioner" (Xiao Zhao) serves as the master's self-deprecating address. Through strict ritual protocols, incantations and visualization (Cunxiang - envisioning deities), the entire ceremony achieves its purpose of divine-human communion.

I have heard that when the cosmos first began its operations, the most primordial energy (Zuqi, Ancestral Qi) coalesced from formlessness, and the principles of all things unfolded accordingly, with spiritual radiance manifesting in tangible forms. The divine light circulates ceaselessly, weaving the warp and weft of heaven and earth; the teachings of sages resonate like harmonious zithers, nurturing the transformations of Yin-Yang. The supreme Dao manifests downward, clearly revealing the mystery of "the unity of the Three Powers (heaven, earth, and humanity)"; by embracing this perfectly centered and upright principle, one can illuminate the wonder of "attaining the One to become pure." The great Dao turns like a potter's wheel, activating the nine celestial orbits to herald spring, its radiance illuminating the eight directions without ever knowing night.

Now there is a devout disciple (the fasting master) who wholeheartedly takes refuge in the Daoist teachings, beseeching the mysterious Daoist gate to dispel calamities and resolve difficulties. His sincerity has already moved the lunar palace immortals, whose grace descends upon the altar like starlight. He offers the simplest of sacrificial offerings (humble vegetables), with devotion like sunflowers turning toward the sun, reverently preparing the pure ritual to welcome the descent of the deities. May the immortal's feathered canopies (ceremonial regalia) descend amid auspicious clouds, with rainbow banners fluttering in the purple primordial energy. From the realm of mysterious emptiness comes the clear sound of ceremonial instruments, while crimson banners cluster around the procession against the azure sky. All celestial beings arrive together, with transcendents from the Three Realms in attendance, responding to the sincere prayers and surely not overlooking any heartfelt supplication. With utmost reverence, I bow deeply to the Supreme Purity.

Now we respectfully invite all transcendents of the Three Realms to descend to the jiao altar (Daoist ritual space). We trust that all deities have sensed this invitation—please arrange your ceremonial procession to jointly welcome the celestial emperor's carriage. When the phoenix chariots (immortal vehicles) descend and cranes lead the way, all transcendents of the Three Realms will perform the ritual obeisance according to protocol. After completing the ceremonial greetings, may all deities ascend to their seats at the jiao banquet. The presiding priest offers incense and performs the rites, commencing the first libation.

The presiding priest devoutly addresses the Three Pure Ones (highest Daoist deities), the perfected beings of the ten directions, the emperors of mysterious emptiness, the celestial officials of numinous grottoes, and all true spirits governing the Three Realms inside and outside: The radiance of Lingbao Tianzun illuminates universally, with auspicious signs appearing on earth beneath the azure heavens; the virtuous influence of the Mysterious Origin Dao Ancestor flows forth, as celestial palaces manifest auspicious responses in purple-golden towers. The seven sections of scriptures propagate profound mysteries in the crimson valley, while the eight celestial weavings shine brightly at the vermilion pass. The supreme Dao opens the Three Luminaries (sun, moon, stars) to illuminate all directions, with the Salvation Scriptures harmonizing hundreds of deities in joint protection. Only by returning to spiritual nature and regulating primordial Qi can one preserve the foundation for life's growth. How sublime is this mysterious true Dao—the majestic great Dao itself is the origin.

This fasting master received form through the configuration of the Four Symbols (Lesser Yang, Greater Yang, Lesser Yin, Greater Yin) and was born through the refinement of the Three Primes (heaven, earth, water) energies. Though dwelling in the mundane world making plans for self and family, fortunately he has not become entirely bound by worldly concerns; yet involvement in secular affairs inevitably accumulates dust on his original spirit (Danyuan, elixir origin). Perhaps ancestral karmic creditors remain unresolved, or perhaps...

This scripture depicts an elaborate Daoist Zhaijiao (purification ritual) ceremony, conveying three main layers of meaning:

First, it describes the ritual master's sincere repentance and prayers for divine blessings. The master purifies a thatched hut (penglu), reverently unrolls the sacred texts (ruiji), and erects an ornate altar (baozhai). The ceremonial space is adorned with ten exquisite ornaments (shihua), while jade-encrusted ritual implements (yao) are arrayed in dazzling display. Prostrating in repentance for nameless transgressions (wuming zhijiu), the master kowtows to beseech the gods for the grace of rebirth (youzao zhien), hoping to bathe in the compassionate gaze of the divine.

Next comes the majestic sacrificial scene. A jade-inlaid banquet table (qiongyan) is prepared with pearl-embellished vessels (zhuyi), as emerald wine cups (cuijia) glint with golden light when the celestial feast commences. Heavenly music (junyue) resounds while dancers perform amidst floating celestial blossoms (feifan). At this moment, myriad spirits begin their sacred dance as the assembled saints rejoice. The ritual master prays that the deities might heed these humble mortal supplications and descend to manifest their blessings.

Finally, formal petitions are made to the Three Pure Ones (Sanqing - the supreme Daoist deities: Yuqing, Shangqing, and Taiqing) and all celestial beings of the ten directions. The text mentions how the Celestial Worthy of Great Unity (Taiyi) concentrates vital essence (jingqi), conjuring mysterious clouds across the azure heavens (bihan) to shower grace like nourishing rain upon all living beings. The Eight Mighty Generals (bawei) subdue evil forces, while the Five Directional Sacred Beasts (wuling) drive away demons. Through such devout rituals, the master seeks to dispel the three calamities and nine misfortunes (sanzai jiunan), welcoming a hundred blessings and a thousand auspicious signs.

Recurrent terms like "ruiji" (Daoist scriptures), "qiongyan" (celestial banquet), and "junyue" (heavenly music) embody the sacred nature of Daoist liturgy. The ceremony creates a sacred space for divine communication through physical purification, ritual space consecration, musical performance, and choreographed movement—a multidimensional approach to bridging the human and spiritual realms.

This scripture describes how humans easily lose their original nature in the worldly existence, drowning in the ocean of desires and straying from the true path. Specifically:

After birth, before one's destiny is determined, people are like tossed upon the waves of desire, unable to find the dharma boat to ferry them across; they float and sink in the torrents of passion, with no one to steer them toward the shore of the Dao. The harmony of heaven and earth is disrupted by the "Three Pengs" (in Daoism, three malevolent spirits that cause internal disturbances), while human hearts are entangled by the "Two Imps" (representing illness). Internally, they lose loyalty and filial piety; externally, they lack caution and integrity, deviating from the practice of the true path.

People chase fame and profit, allowing moral principles to collapse. They neither seek to eliminate the "Three Delusions" (greed, anger, and ignorance) nor fear the retribution of gods and spirits. Some incur sins by violating the precepts of the Five Directional Emperors, while others accumulate transgressions by offending the examinations of the Three Officials (Heaven, Earth, and Water). These karmic debts may persist for seven lifetimes or form grievances spanning three generations—all obstacles to cultivation that easily invite calamities.

The scripture implores the divine to spread warm teachings like a gentle breeze and shake human hearts with thunderous voices. It beseeches the gods to witness the sincerity of beings seeking refuge and bestow vast grace, to observe their devout repentance and widely grant absolution. May countless virtuous deeds flourish like rivers, and may a thousand misfortunes dissipate like clouds.

When cultivation bears fruit, the Four Symbols and Eight Trigrams (symbolizing the transformations of Yin-Yang) within the body will shine like mystical pearls in the spirit, while the Eight Solar Terms and Four Seasons will gleam like white jade in one's steps. This depicts the ideal state attained by practitioners: like feasting joyfully on a high terrace in spring or reveling in splendid halls in summer; the fragrance of orchids and irises passing down poetic traditions, while the luxuriance of pines and cypresses continues literary heritage. With harmonious lutes and zithers, the household prospers daily; the heavens open the realm of longevity, and divine blessings grace the halls.

Finally, it prays: May heaven and earth be clear and bright, the sun and moon pure and radiant; may agriculture flourish and the frontiers remain peaceful. May the imperial court receive auspicious phoenix tidings, while the common folk hear no sorrowful cries of wild geese. May all beings return to the fold, and all life find peace and joy. The conclusion consists of ritual phrases where Daoist priests reverently address the Three Pure Ones (Jade Pure, Upper Pure, and Supreme Pure—the highest deities), the Ten Directions' exalted perfected beings, and the gods of the grotto heavens and blessed lands.

All celestial officials (immortal officials who have attained the Dao in Taoism) and true spirits (enlightened deities) governing the three realms (heaven, earth, and the underworld) await the compassionate grace of the heavens.

Though I know the highest reverence requires no ornate words, I dare not neglect proper ritual decorum, expressing but a fraction of sincerity in the simplest manner. We, your humble servants, stand in reverence like mandarin ducks and herons, gazing upward at the sacred procession drawn by dragon-and-phoenix chariots (divine beasts). Fortune and misfortune are determined by one’s own actions, and we have exhausted our loyalty; in considering the people’s plight, even the woodcutter’s counsel is not disregarded.

Now, the incense in the burner nears its end, and the blended smoke of a hundred fragrances slowly disperses. The celestial melodies of sheng pipes fade into the ethereal distance, while radiant clouds illuminate the heavenly path; the chime stones carried by the wind cease their divine music, and the path of the sacred procession brims with the vitality of spring. The dragon chariots (vehicles of the gods) return unhurriedly to the heavens, and the phoenix palanquins (divine carriages) depart with effortless grace. The host of celestial beings withdraw to their respective stations, and the myriad sages retire in succession.

The divine dragons vanish into clear waters, and the heavenly steeds (mythical horses of the moon) tread silently into the vast distance. We mortals remain in the mundane world, having just witnessed the departure of the sacred procession, and can only gaze at the fading divine radiance—unable to follow the glorious retinue. With boundless longing and reverence, we kneel once more in solemn farewell.

(Then follows the concluding rites of the sacred send-off:)

Recitation of the "Hymn of Sacred Farewell"

Restoration of the incense burner

Burning of spirit money (ritual offerings to deities in Taoist ceremonies)

This passage is drawn from Volume 188 of the Lingbao Lingjiao Jidu Jinshu (Golden Book of Salvation According to the Numinous Treasure Tradition), documenting the solemn ritual of escorting the deities back to their celestial abodes at the conclusion of a major Taoist ceremony. Through imagery of incense, music, and divine chariots, it depicts the sacred moment of transition between the divine and the mortal realms.