《靈寶領教濟度金書》Vol. 189

This passage from the Lingbao Lingjiao Jidu Jinshu details the ceremonial procedures for establishing a ritual space, specifically focusing on the protective incantations (Weiling Zhou) recited in the five directions: east, south, west, north, and center. Each directional chant invokes the deities of that realm to guard the sacred space, dispel malevolent forces, and maintain purity.

The eastern incantation summons the divine beings of the Nine Qi (nine primordial energies) of the Azure Heaven, specifically the Open Bright Youth named Xuanqing. The chant describes how this deity purges impurities, subdues demons, and aids practitioners in ascending to immortality. The "Red Script Jade Text" mentioned here refers to an important Daoist talismanic scripture.

The southern chant corresponds to the Three Qi of the Cinnabar Heaven, invoking the Open Bright Spirit Youth named Huafang. This deity commands the fire-army, capable of vanquishing demons and shielding the ritual space from disturbances. The "flowing bell" denotes a ritual bell, while "Kuigang" refers to the Northern Dipper deities.

The western incantation calls upon the divine sovereign of the Seven Qi of the White Heaven, known as the White Emperor. This deity stabilizes the mind, safeguards the body, and severs the roots of evil influences. The "Three Luminaries" signify the sun, moon, and stars, and the "Purple Court" represents the celestial abode of immortals.

The northern chant aligns with the Five Qi of the Mysterious Heaven, summoning the Black Spirit Venerable God named Cengwei. Clad in immortal robes and leading celestial troops, this deity executes malevolent entities. "Huoluo" refers to a powerful demon-slaying sword, and the "Eight Majesties" denote the divine guardians of the eight directions.

The central incantation invokes the deity of the One Qi of the Yellow Heaven, who harmonizes the Yin-Yang forces of heaven and earth and governs the Mysterious True Dao. The "Three Luminaries" again symbolize the sun, moon, and stars, while "riding the void and floating aloft" depicts the imagery of ascension.

These chants are employed in Daoist Zhaijiao (purification rituals) and Keyi (liturgical rites) to sanctify the ritual space and ensure its undisturbed progression. Each direction corresponds to specific energies, deities, and protective functions, embodying the Daoist cosmological concepts of the "Five Directions" and the "resonance between heaven and humanity."

This scripture describes the opening scene and devotional content of a Daoist zhaijiao (grand purification ritual). It begins by depicting the sacred celestial phenomena: the planet Saturn (Zhenxing) radiates light illuminating the nine heavens, while a divine being named "Enlightened Youth" (a Daoist immortal child) manifests, referred to as "Celestial Jade" (meaning heavenly gem). It then describes how the primordial Qi (Yuanqi) of heaven and earth burns like yang essence, transforming into crimson mist that illuminates the mortal world and envelops the participating Daoist priests.

Following this is an exorcism incantation claiming to destroy hundreds of evil influences and eliminate countless malevolent spirits. It mentions the "Central Mountain Divine Incantation" (an ancient charm originating from the Zhongshan region) possessing universal spiritual power. Five numinous beasts (Wuling) guard the four directions, and through such rituals, practitioners can ascend to immortality. At this point, twenty-four ritual drumbeats (a specific rhythmic pattern in Daoist ceremonies) are sounded to summon the deities.

The next section involves invoking the deities: the priests call upon the highest Daoist gods, the "Supreme Three Heavens" (the Three Pure Ones: Yuqing, Shangqing, and Taiqing) and deities like the Most High Lord Lao (Taishang Laojun). Simultaneously, they mobilize the "Three-Five Merit Officials" (guardian spirits cultivated through internal practice), along with thirty-six protector generals including the Left and Right Envoy Officials and the Incense-Courier Dragon Cavalry. These deities are all to attend in full ceremonial attire to jointly open the mystical altar.

The presiding priest declares his devout establishment of the altar to practice the Dao, presenting a memorial (a formal petition to celestial beings) containing the devotional wishes. He prays for the true Qi and auspicious radiance of Lingbao (the supreme Daoist energy) from the ten directions (the entire cosmic space) to descend and flow into himself, purifying both the interior and exterior of the ritual space. He aspires for the heavens to be free of defiled energies and the earth cleansed of demonic dust, with the tinkling of jade (symbolizing purity) resonating through the ten directions, preventing myriad demonic obstructions from intruding.

The scripture then details the devotional content: offering blessings for the emperor, nobles, local officials, teaching masters, fellow practitioners in mountain retreats, family members, and all living beings. Through the incense-burning ceremony, merits are dedicated to all sentient beings, beseeching the Great Dao of Lingbao to forgive past and present transgressions, sparing them from falling into the three wretched paths (hell, hungry ghosts, and animal realms—the three miserable cycles of rebirth), and liberating them from the five sufferings, eight calamities, and nine adversities (various human tribulations). Finally, the priest prays for his own successful cultivation, wishing to ascend in broad daylight and serve the Dao Lord in the realm of emptiness (the transcendent dimension beyond the material world), eternally dwelling in the Seven Treasures Palace (the celestial palace of the highest heaven).

The ritual concludes with "paying homage to the ten directions" and "seated repentance," where all participants wholeheartedly submit to the Great Dao, entrusting their body, mind, and life to the Supreme Lingbao, the Ultimate Truth of Natural Dao (the highest object of Daoist faith).

The Supreme Divine Being of the Ten Directions and Infinite Realms, the Most Sacred Lingbao Heavenly Venerable, today conducts the purification ritual (Zhaijiao) with incense offering and repentance. We have heard that the Great Dao manifests through the Three Caverns (Dongzhen, Dongxuan, Dongshen scriptures), revealing celestial phoenix-seal texts in the Violet Void paradise; its teachings spread throughout the ten directions, with dragon-script treasures shining since the dawn of primordial chaos. Now we reverently prepare the Mystic Altar ceremony, gazing upward toward the sacred cinnabar steps of divine abodes.

We lament how our beings are entangled by the Three Karmas (of body, speech, and mind) and our true nature polluted by Six Dusts (form, sound, scent, taste, touch, and mental constructs). Though graced by the Heavenly Venerable's compassionate teachings, hoping for widespread blessings like nourishing rain, we deeply fear celestial thunderous retribution. Sincerely we pray for spring breeze-like transformation to soften divine wrath. May the movements of Three Luminaries (sun, moon, stars) be harmonized to bless all realms near and far; may the golden scriptures of Seven Luminaries (sun, moon and five planets) rotate to shower heaven and earth with auspicious signs. With utmost devotion we kowtow, paying homage to the Supreme Three Treasures (Dao, Scriptures, and Master).

Three hymns express cultivation truths: Take Dharma-joy as companion, regard scriptures as treasures; uphold precepts to restrain sensory desires, recite the Dao to abandon attachments. In simplicity, upright Qi endures; in tranquility, spiritual clarity (Shen) abides. Thus even celestial demons will reverently protect, granting boundless blessings across lifetimes.

The second hymn describes cultivation achievements: Family prosperity stems from flourishing Dao practice, as heaven and humanity unite in pursuing Mahayana liberation. Establishing fields of merit through awakened intention, the Dharma-wheel turns spontaneously. Seven generations of ancestors ascend to celestial realms, while practitioners ultimately achieve daylight ascension.

The third hymn reveals Dao's mystic power: The Great Dao permeates emptiness, where sincere devotion receives response. Through cultivation transforming mundane substance, one attains the indestructible diamond immortal form. Transcending sufferings of Three Realms (desire, form, and formless realms), liberated from Five Torments of hell (knife-mountains, sword-forests etc.), ultimately returning to the Supreme Scriptures in silent reverence.

Then follow threefold prostrations: Devout homage to the Infinite Great Dao, the Thirty-Six Sacred Scriptures (complete Daoist canon), and the Mystic Central Great Master (referring to Laozi). After restating ceremonial positions, the presiding priest and assembly solemnly invoke: The Celestial Venerable of Primordial Beginning (Yuanshi Tianzun), the Dao Lord of Supreme Majesty (Taishang Daojun), the Supreme Elder Lord (Taishang Laojun), along with solar, lunar and stellar deities, Five Phase star lords, Twenty-Eight Lunar Mansions, celestial river constellations, the Five Ancient Sovereigns (Wufang Wulao) and the Great Sages of Three Heavens (Sanqing realm deities) to descend upon the altar.

This passage depicts the grand ritual setting and devotional aspirations of a Daoist Zhaijiao (purification ritual). Following the liturgical procedures outlined in the Scripture of the Twenty-Four Lingbao Offices, the priests have arranged one hundred eighty sacred ritual implements. Under moonlight, they perform three ceremonial dances with phoenix-embroidered silks, while nine times the wind-chime-like tones of celestial music accompany offerings of dragon-shaped jade tablets symbolizing utmost reverence.

The altar shines with silver lamps as precious censers release fragrant clouds of a hundred blended incenses. Since the [specific date] commencement, the priests have conducted this multi-day ritual on behalf of the patron, strictly observing Keyi (liturgical protocols) through preparatory rites like the "Night Vigil" (Suqi), beseeching the compassion of the Supreme Three Pure Ones (Sanqing) and the assembled sages of the ten directions.

Special invocations summon the celestial officials from the Three Caverns (Dongzhen/Dongxuan/Dongshen) and the Three Treasures' divine retinue to safeguard the ritual space from all disturbances. The priests focus on achieving unobstructed energy flow through their hundred meridians and harmonious balance of the Five Phases' Qi (Wuxing) within, ensuring their sincerity reaches the celestial courts. At dawn, they will continue with the "Processional Rites" (Xingdao) of scripture recitation and prostration.

The ceremony culminates in the Twelve Great Vows: First, may Heaven and Earth remain luminous; second, may atmospheric energies stay pure; third, may sages enjoy longevity; fourth, may teachings spread widely; fifth, may celestial dew descend; sixth, may earthly auspicious signs appear; seventh, may the seasons follow their proper order; eighth, may all beings flourish; ninth, may every household practice filial piety; tenth, may the nation abound in virtuous talents; eleventh, may this ritual's merits benefit all; twelfth, may auspicious manifestations increase daily. The ritual concludes through focused visualization (Cunxiang) of the deities and the final incense offering.

This scripture depicts a Daoist ritual (Zhaijiao) scene where deities descend to the sacred space. During the ceremony, the Incense Officer Envoys (Xiangguan Shizhe), along with protective deities like the Dragon-Tiger Lords (Longhu Jun) and numerous divine attendants (Shixiang Zhulingguan), descend to the ritual arena. Their presence spontaneously generates celestial medicines—the Golden Elixir (Jinye) and Jade-Blue Mushrooms (Danbi Zhiying)—attracting hundreds of numinous beings (Bailing Zhongzhen) to gather around the incense burner.

Through such rituals, practitioners seek these blessings: Dao students attain realization, immortality seekers achieve transcendence, reaching the profound states of "Three Flowers Gathering at the Crown" (Sanhua Juding, the coalescence of Jing, Qi, and Shen) and "Five Qi Returning to the Origin" (Wuqi Chaoyuan, the harmonization of energies from the five viscera). They pray for protection from malevolent forces, personal radiance, and blessings for all participants, benefiting both the physical and spiritual realms.

The text mentions celestial youths and jade maidens from the Ten Directions will come to serve. Amidst the curling incense smoke, all petitions swiftly ascend to the celestial court, reaching the highest deities—the Ultimate Dao of Non-Polarity (Zhihen Wuji Dadao), the Three Pure Ones (Sanqing Shangshang), and the Jade Emperor of the Vast Heaven (Haotian Yuhuang Shangdi). The ceremony concludes with the "Processional Hymn" (Chutang Song), guiding the deities back to their abodes (Liu Mu) while offering gratitude to ancestral masters (Xie Shi).

This passage originates from Volume 189 of the Lingbao Lingjiao Jidu Jinshu, a pivotal liturgical text of the Song Dynasty Lingbao tradition, which meticulously documents various ritual procedures. The mentioned "Golden Elixir" and "Jade-Blue Mushrooms" represent treasured alchemical substances, while "Three Flowers Gathering at the Crown" and "Five Qi Returning to the Origin" denote advanced stages in Neidan (internal alchemy) cultivation.