《靈寶領教濟度金書》Vol. 193

This is a liturgical procedure for the Concluding Ritual (San Tan) from Daoist purification ceremonies (Zhaijiao), transmitted by the Southern Song dynasty master Ning Quanzhen and compiled by Lin Lingzhen. It details the complete steps for dissolving the altar after performing the Qiyao Zhai (a ritual venerating the sun, moon, and five planets).

First, the ritual master must enter the altar space according to prescribed protocols, silently invoking his spiritual lineage while maintaining proper mindfulness. He then recites the "Wei Ling Zhou" (Guardian Spirit Incantation), a Daoist protective chant for purifying sacred space. Its essence invokes: the Five Planets (Venus, Jupiter, Mars, Mercury, Saturn) illuminating the five directions—Mercury dispelling calamities, Jupiter bestowing blessings, Mars removing misfortunes, Venus averting warfare, and Saturn stabilizing the four quarters to bring prosperity to nation and home. The master's name being recorded in the celestial jade registers, he rides the clear winds through the void, freely traversing the realms of light and darkness while journeying through the ten directions. Five-colored auspicious clouds form a celestial canopy as he summons deities to ride the immortal winds, commanding countless spirit-officials to guard the sacred presence, ultimately merging with the supreme Dao.

Next, the master strikes the ritual drum twenty-four times (in Daoist belief, twenty-four drumbeats reach the celestial court), followed by the "Fa Lu" (Kindling the Brazier) ceremony—a crucial segment for invoking divine presence. He petitions the Three Pure Ones (Sanqing) of the supreme three heavens: Yuanshi, Xuan Yuan, and Shi Qi, along with the Supreme Elder Lord (Taishang Laojun), while summoning his body's protective deities. These include the Three-Five Merit Officials (duty officers of the day), Left and Right Messenger Officials, Incense-Bearing Couriers, Golden Boys Serving Incense, Jade Maidens Scattering Flowers, and the Five Emperor Direct Emissaries (messengers of the five directional emperors)—thirty-six deities for each group. All appear in solemn array wearing official headdresses with dangling tassels, collectively opening the ritual space to report to celestial and earthly deities, including the local earth spirits.

The master declares the purpose of this concluding ceremony, earnestly inviting the Supreme Dao-Qi (the highest spiritual energy) of the Ten Directions and the auspicious radiance of Lingbao to descend, empowering him so his petitions may swiftly reach the Three Pure Ones and the Jade Emperor's celestial throne.

Finally, the master and all participating officers offer incense together, dedicating the merit to: the Son of Heaven and nobility, local officials, Dharma-transmitting masters, fellow practitioners in mountain retreats, nine generations of kin, all people under heaven, and every living being. Through taking refuge in the supreme natural Dao of Lingbao's absolute truth, they seek absolution for karmic transgressions across past and present lives. The entire ritual embodies the Daoist religious ideal of universal salvation and the widespread bestowal of spiritual grace.

This scripture describes the process of repentance and supplication in Daoist Zhaijiao (purification ritual) ceremonies, containing several core elements:

Practitioners first confess their karmic transgressions from past and present lives, seeking liberation from the Three Evil Realms (hell, hungry ghosts, and animal rebirth), Five Sufferings (birth, aging, sickness, death, etc.), and various calamities known as the Eight Hindrances and Nine Misfortunes. They pray to cultivate the True Dao (Zhen Dao), achieve ascension in broad daylight, traverse the void in flight, serve the Sovereign of the Great Dao (referring to the highest deities), and attain eternal union with the Dao.

During the ritual, devotees reverently bow and confess before the Limitless Great Dao of the Ten Directions (the supreme Dao-nature pervading all realms) and the Celestial Worthy of Numinous Treasure (Lingbao Tianzun, one of the Three Pure Ones). Recognizing how worldly defilements have obscured their true nature, they seek through solemn Zhaijiao ceremonies—with the pardon of the Four Judicial Departments (divine offices overseeing karmic reckoning)—to dissolve obstructions and reveal their authentic essence.

The text then enumerates the hierarchy of invoked deities: the Three Pure Ones (Yuanshi Tianzun, Supreme Lord Dao, and Supreme Elder Lord), deities of the sun, moon, and stars, the Five Phases (Wuxing) constellations, Twenty-Eight Lunar Mansions, and all responsive numinous beings across the Three Realms (heaven, earth, and humanity). Practitioners humbly compare themselves to insignificant mosquitoes yet nurture aspirations as grand as the roc's wingspread. Valuing each moment of diligent cultivation, they hope accumulated merit will dissolve past transgressions and welcome future blessings.

Finally, the text clarifies this as a formal petition document ("ciwen") presented during the Grand Qi Yao (Seven Luminaries) Retreat—an elaborate fasting ritual centered on worship of the sun, moon, and five planets. The presiding ritual master leads the assembly in offering these petitions to the pantheon through specific ceremonial protocols.

This passage documents a Daoist zhaijiao (purification ritual), vividly depicting the solemn ceremony and its devotional purposes.

The ritual commences with the chief officiant (known as the zhaizhu or fasting master) leading participants in reverent preparation. After purifying body and mind, they establish an ethereal sacred platform (danbi) before the mystical altar. The ceremonial space is arranged with utmost solemnity: ten ornate decorations flank the entrance, seven symbolic landscapes adorn the altar, feathered canopies shimmer with translucent beauty, fragrant flowers and fans radiate the eight pristine qi (vital energies) of all directions, while ritual music resonates with the harmonic frequencies of ninefold yang qi. Throughout the ceremony, a sacred harmony prevails between celestial beings and mortals, bringing tranquility to heaven and earth.

Commencing on a designated day, the fasting master will conduct continuous rituals spanning several days and nights, aiming to dispel yin pathogenic energies and summon yang harmonizing forces. The purpose is to deliver the practitioner's family from calamities and attract divine blessings. The ceremony petitions celestial protection for its smooth progression, seeking immunity from demonic trials (mokao) during spiritual cultivation, while hoping to receive heavenly blessings from the Purple Palace (celestial court) and earthly auspices from the Yellow Realm.

As midnight approaches, the incense smoke gradually dissipates from the burners, signaling the celestial deities' return to their heavenly abodes. At this sacred moment, the officiant reports the merits of fasting (zhaigong) to the heavens, beseeching protection from the Three Pure Ones (Sanqing - Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun) and the Jade Emperor. With profound humility, the officiant acknowledges potential ritual imperfections and implores divine forgiveness.

The vow-making segment follows, where the officiant visualizes (cunxiang) the deities while offering incense prayers. The ceremony invokes protective spirits including the Incense Official Messengers and the Dragon-Tiger Guardians, petitioning them to bless the altar with spontaneous manifestations of golden elixir (immortality nectar), cinnabar-jade (celestial medicine), and divine mushrooms (lingzhi). The prayers request celestial immortals to assemble before the incense burner, granting spiritual seekers the path to transcendence. All ritual participants are to receive blessings extending across both yin and yang realms. Final petitions ask the Ten Direction Jade Maidens to swiftly convey these devotions to the Supreme Ultimate Dao (ultimate truth), the Three Pure Ones, and the Jade Emperor.

The ceremony concludes with standardized procedures including altar establishment (shejiao), platform ascension, master veneration, and protective incantations (wei ling zhou). The entire ritual culminates in a majestic atmosphere where golden light and emerald mists illuminate the cosmos.

The morning sunlight dispels the darkness, scattering all gloom and obscurity. The Nine Luminaries (referring to the nine stars of the Northern Dipper) tremble across the celestial vault, while the Five Planets (Metal, Wood, Water, Fire, and Earth) cycle in their eternal orbits. Countless perfected immortals resonate with the profound mysteries of nature, manifesting infinite emanations within the deep void. Like a millet-sized pearl (symbolizing the Neidan or internal elixir), the precious orb radiates its brilliance as auspicious signs descend upon the ritual altar. All sentient beings—whether living or deceased—receive divine grace, bathed as if in golden spiritual springs.

The demon kings tremble in fear as cultivators unite their Jing (essence), Qi (vital energy), and Shen (spirit)—the three Dantian (energy centers: upper in the brain, middle in the heart region, and lower below the navel)—into singular harmony, merging with the supreme Dao. At this moment, the ritual drum is struck twenty-four times (a specific count in Daoist liturgy), summoning the three supreme deities from the highest heavens: the Daoist Trinity of Mysterious, Primordial, and Inaugural Qi (the highest divine manifestations), embodied as the Supreme Lord of the Dao and the Supreme Venerable Sovereign.

During the ceremony, the ritual master invokes the guardian spirits cultivated within: the Three-Five Merit Officials (celestial functionaries), Left and Right Envoy Attendants, Incense-Bearing Dragon Riders, Golden Youths Serving Incense, Jade Maidens Scattering Flowers, and the Direct Emissaries of the Five Emperors (messengers of the Five Directional Thearchs)—thirty-six of each. These divine beings, robed in solemn ritual attire, assist in establishing the sacred altar boundary. The master burns incense and performs the Zhaijiao (purification ritual), presenting petitions to the Three Pure Ones (Jade Clarity, Upper Clarity, and Great Clarity—the supreme triad) and the Jade Emperor.

Next comes the invocation of the seven luminaries (sun, moon, and five planets) and their corresponding Daoist lords: the Great Cinnabar Flaming Radiance Lord of the Solar Palace, the Yellow Blossom Pure Luminance Lord of the Lunar Palace, and the five lords representing the Five Directions and Five Phases. Simultaneously, the twenty-eight lunar mansions, 365 degrees of stellar lords, and the Five Ancient Perfected (celestial embodiments of the five planets) are reverently summoned. The scripture ultimately reveals: the Great Dao differentiates into Yin-Yang, manifesting celestial patterns in the heavens while earthly realms circulate with the Qi of the Five Phases—all wondrous correspondences originate from this primal source.

(Note: This passage describes the spirit-invocation segment of major Daoist Zhaijiao rituals, where cosmic energies are harnessed through summoning celestial beings to achieve universal salvation. Terms like "three Dantian" and "millet pearl" reflect Neidan alchemical philosophy.)

This scripture describes the scene of a Daoist zhaijiao (grand sacrificial ceremony) and the process of invoking divine presence:

It first depicts the majestic movement of the cosmos: the ecliptic (the sun's path) revolves ceaselessly, while the Purple Tenuity Enclosure (the celestial region around Polaris) nurtures all things. Radiant light shines from the ten directions, revealing cosmic omens; illumination reaches the eight cardinal points, manifesting auspicious and inauspicious signs. All these are impartially governed by the True Ruler from the Heaven of Clarity and Tenuity (the highest Daoist heaven) and the Supreme Venerable of the Purple Culmen (the highest Daoist deity).

The text then explains how the presiding priest (zhai master), having cultivated the Dao for years, now purifies body and mind to conduct this ceremony. At an altar adorned with auspicious plants (symbolizing an immortal realm), he offers sincere prayers with simple vegetarian offerings like duckweed and mallow, hoping the deities will descend in jeweled chariots (pearl-canopied and jade-decked) accompanied by emerald-feathered banners and golden standards. Divine creatures—azure phoenixes, purple fenghuang, white cranes, and azure dragons—all gather to witness this sacred rite.

The scripture formally invokes all authentic beings from the Three Realms, including:

• Supreme deities: The Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, Daode Tianzun) and the Seven Mysterious Sovereigns
• Astral deities: The Dipper Office (Northern Star Lords), Celestial Emperor of Myriad Heavens, and the sun, moon, and stars
• Local deities: Mountain, river, and lake spirits (earth and water gods), as well as city gods and village guardians
• Other participating divine beings

It elucidates the cosmic origin: The Primordial Qi (ancestral qi) congeals from emptiness, giving birth to all phenomena. The seven luminaries (sun, moon, and five visible planets) govern human fortunes, while celestial signs (four eclipse-related stars) foretell events. Though heaven oversees all, sincere prayers from the human realm can resonate with the divine. Only through virtuous deeds can one commune with the sacred and achieve the state of cosmic resonance.

Finally, the presiding priest declares his authentic Daoist lineage (phoenix registers and simurgh charts) and mission to propagate the Dao, pledging to faithfully convey the devotees' petitions. The ceremony formally concludes with the recitation of the zhaijiao memorial text, presenting its purpose and requests to the deities.

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

First, it explains the purpose of the ritual. While heaven and earth sustain all beings, and the sun and moon illuminate the mortal realm, human fortunes remain unpredictable. Celestial movements follow their own rhythms, star positions conceal profound mysteries, and human affairs defy easy comprehension. Only through fasting (purification rituals) and prayers to heaven can true peace be attained.

Next comes a vivid description of the grand ceremony. Upon a lotus-adorned altar, ritual implements gleam brilliantly: the golden incense burner radiates splendor while jade instruments produce crystalline tones. Practitioners perform the "Two Luminaries and Five Planets Fast" (a meditation practice aligning with sun, moon and five planets), invoking celestial beings. For three days, the sacred music (aoyun) and scripture recitations continue, their sincerity moving heaven itself.

The final section details the offerings. Simple yet reverent tributes include fine wine (zunjia), grains (shuji), fresh fruits (pinfan) and other produce. The officiants (liturgical masters) devoutly petition the Three Pure Ones (highest Daoist deities), Seven Celestial Sovereigns, and the Dipper Star Lords, praying that the ritual sponsor may receive cosmic protection and divine guardianship in daily life.

Throughout the text, "sincere devotion" is emphasized as paramount, with human virtue and vice weighed in heaven's balance to receive corresponding retribution. Through solemn rites, exquisite offerings and heartfelt prayers, the ceremony expresses reverence and gratitude toward the celestial powers.

This scripture is a petitionary document from Daoist Zhaijiao (purification ritual) liturgy, containing three main dimensions of supplication:

First, regarding personal cultivation: It prays for deliverance from calamities (violent fates), endowment with blessings (official rank and prosperity), avoidance of malefic stars (fiery celestial influences), and alignment with auspicious stars (wood and water Qi). May the household be filled with joyous energy (harmony permeating the courtyards), with every season (the 360 days and 72 climatic periods) bathed in peace, enjoying domestic bliss (harmonious family life and cultured learning).

Next, concerning spiritual attainment: Through harmonizing Yin-Yang (balancing fire and water), it seeks to consolidate vital energy (Qi condensation) in the Dantian (chamber of emptiness), attaining the wondrous state where emptiness and form interpenetrate (marvelous manifestation). May one serve the sacred beings (lion throne and phoenix assembly), diligently practice the Dao (learning truth and receiving teachings), avoid having transgressions recorded by the Three Officials (heaven, earth and water registrars), and ultimately unite with the Dao (merging with ultimate truth).

Finally, for universal blessings: May heaven and earth be clear and tranquil (cosmic harmony), the constellations orderly (celestial mechanisms shining bright), with favorable weather (bestowing nourishing rains) and abundant harvests (five grains flourishing). May prisons stand empty (weeds growing in deserted cells), the world be at peace (no alarms from bandit regions), and all beings prosper (myriad lives thriving).

The conclusion contains ritual formulas: The Daoist priest, self-referencing as "your servant," reports to the Three Pure Ones (Jade, Upper and Supreme Purity), the Big Dipper deities, and celestial bodies, declaring the sincere completion of liturgy (solemn ceremonial observance). Though reluctant to bid farewell to the departing deities (their rainbow banners and feathered canopies symbolizing divine retinues), the practitioner vows continued devout cultivation.

Note: "Fire and Water" refers to the Li and Kan trigrams from the Book of Changes, representing Yin-Yang; "Three Officials" are the Daoist heavenly, earthly and aquatic registrars of human morality; "Celestial Mechanisms" originally denotes the Big Dipper, here representing celestial movements.

With utmost reverence and reluctant hearts, the devotees kneel in solemn obeisance, respectfully sending off the deities as they mount their cloud-borne chariots (yún píng, the celestial vehicles of immortals) to return to the heavenly realms.

The congregation then chants the "Hymn for the Returning Chariot" (Huí Píng Sòng, the scripture recited during deity send-off), completing the "Returning the Brazier" ritual (the ceremonial procedure of restoring the incense burner to its original position at the conclusion of the liturgy). This passage originates from the 193rd volume of the Lingbao Lingjiao Jidu Jinshu (Golden Writings on Lingbao Salvation Rituals), a crucial liturgical text of the Lingbao tradition (an important Daoist school) for salvation ceremonies.

(Supplementary note: The entire sequence demonstrates the complete ritual structure of "welcoming deities-offering worship-sending off deities" in Daoist ceremonies, embodying profound devotional reverence. "屏营" describes a state of awestruck veneration, while "kowtowing with hands folded" represents the most solemn form of prostration in Daoist ritual etiquette.)