《靈寶領教濟度金書》Vol. 194

The Lingbao Lingjiao Jidu Jinshu (Precious Scripture of Salvation Through Lingbao Teachings) documents in detail the liturgical procedures of Daoist purification rituals (Zhaijiao). Before the ceremony begins, the presiding master (transmitted by Dongwei Gaoshi Kaiguang Jiuku Zhenren Ning Quanzhen) and compiler (Lingbao Tongxuan Hongjiao Shuinan Xiansheng Lin Lingzhen) make preparatory arrangements.

At dawn during the morning audience ritual, the altar space (Xuantan) is first arranged. The masters perform prescribed bows and enter meditative visualization (Cunnian Rufa). They then recite the Weiling Zhou (Guardian Spirit Incantation), envisioning celestial realms: golden auroras illuminate the Three Pure Heavens (Sanqing), while floating clouds encircle crimson skies as myriad immortals descend in cloud-borne chariots. Morning light dispels darkness as the nine subtle stellar radiances tremble across the firmament, and the Five Planets (Wood, Fire, Earth, Metal, Water) revolve in their cycles. At this moment, ten thousand immortals resonate, spontaneously manifesting wondrous transformations—countless emanations appear within profound mystical states. The Mystic Pearl (symbolizing the internal elixir or Neidan) descends upon the altar in radiant splendor, granting liberation to sentient beings as if bathing them in golden spiritual springs. Even demon kings submit reverently, harmonizing with the Qi dynamics of the Three Dantian (upper, middle, and lower energy centers) to attain the state of "unification with the Dao."

The master then strikes the ritual drum twenty-four times (symbolizing the twenty-four solar terms) to perform the "Kindling the Brazier" ceremony. This invokes the highest Daoist deities: the Supreme Dao Lord and Supreme Elder Lord—manifestations of the Three Primordial Qi (Xuan, Yuan, and Shi) from the Formless Three Heavens. Simultaneously, the master summons thirty-six guardian generals cultivated within his own body through practice: the Three-Five Merit Officers, Left and Right Messenger Officials, Incense-Bearing Dragon Riders, Golden Incense Youth Attendants, and Jade Maidens Scattering Blossoms—all arrayed in solemn vestments to convey petitions.

Identifying himself as "the appointed officiant conducting Five Soils purification rites," the master leads all altar participants in reverent supplication to the supreme divinities: the Three Pure Ones (Yuanshi Tianzun, Supreme Dao Lord, Supreme Elder Lord), the Jade Emperor, the Four Directional Thearchs (Celestial Sovereign of the South Pole, Purple Tenuity of the North Pole, Longevity of the South Pole, Azure Efflorescence of the East Pole), Empress Houtu (Earth Deity), the Nine Heavens' Life-Giving Deities, and the Thirty-Two Heavenly Sovereigns.

This scripture comprehensively presents Southern Song Dynasty Lingbao school liturgy (Keyi), constructing a sacred space for human-divine communication through visualization, incantation, and spirit summoning. Terms like "Three Dantian" and "Mystic Pearl" reflect the integration of internal cultivation (Neidan) with external ritual. The twenty-four drumbeats and thirty-six guardian officers numerically correspond to Daoist cosmological principles.

This scripture is a memorial text used in Daoist purification rituals (zhaijiao) to invoke divine beings, enumerating numerous deities within the Daoist pantheon while expressing the wish for celestial protection during temple construction.

It first lists the core hierarchy of Daoist divinities: the Five Thearchs of the cardinal directions (Five Ancient Thearchs), celestial bodies' sovereigns (Eleven Luminous True Imperial Lords), the Northern and Southern Dipper Star Lords, and Twenty-Eight Lunar Mansions deities. Next come earth deities governing construction (Earth Dukes and Earth Officials, Star Lord Sikong who oversees roofing), followed by major Daoist divinities like the Four Saints of the North Pole and the Three Primes and Three Officials. The text also includes the Five Sacred Mountain Thearchs, rulers of sacred grottoes and blessed lands, as well as lineage patriarchs of scriptural traditions.

The passage describes how at cosmic dawn, the Primordial Qi (the primal energy of pre-heaven) condensed from formlessness, making divine virtue manifest in the physical realm. Heaven, earth and humanity—the Three Powers—emerged through the operation of yin-yang energies, with all things following this cosmic pattern. From the ancient eras of the Formless Sovereign and Great Court Sovereign when no temples existed, to the ages of Fu Xi and Fire Maker when construction began, all building projects had to align with celestial configurations (corresponding above to stellar arrangements in the heavenly web) and geomancy principles (resonating below with divine patterns in earth's matrix).

Temple construction must follow the orientations of the Eight Trigrams (bagua) and Nine Palaces (interwoven in cyclical harmony), with all auspicious and inauspicious signs recorded in the Nüqing Edict (an early Daoist classic) and governed by the statutes of the Great Scarlet Heaven (one of Daoism's highest celestial realms). Though deities are formless and invisible (existing only as shadows and echoes), they manifest power through spiritual resonance.

The text concludes with the ritual patron observing celestial phenomena (constellations governing construction) and studying geomancy (texts on site selection), diligently building under divine protection (erecting beams and halls through earnest effort). While accomplished through human labor (though achieved by mortal plans), the work fundamentally relies on celestial power (truly depends on the Thearch's might). The prayer seeks harmonious blending of Five Phase energies (wuqi) with form and spirit, invoking responses from hundreds of deities to ensure the new structure remains free from calamities (secure without tremors of disaster). The entire memorial follows the "green petition" (qingci) format—a Daoist ceremonial document addressed to the celestial court.

At dawn during Daoist rituals, the priests offer incense three times in prayer. During the first incense offering, the fragrant smoke spirals upward as an offering to the supreme "Treasure of the Dao Celestial Worthy" (representing the origin of the Dao). The assembly bows reverently, praying that the emperor may govern the world in accordance with the Dao, bringing peace to the nation and shared blessings to rulers and subjects alike. This incense also expresses veneration for the Three Pure Ones (Sanqing)—the Jade Pure, Upper Pure, and Supreme Pure, the highest deities of Daoism—with the aspiration that practitioners may ultimately merge with the Dao in perfect harmony.

The second incense offering is presented to the "Treasure of the Scriptures Celestial Worthy" (representing Daoist scriptures), its smoke ascending to the celestial realms. The assembly kneels in deep reverence, praying for the longevity and spiritual joy of the ritual patron (the primary benefactor of the purification ceremony). May their household be filled with auspicious Qi, flourishing for generations. This incense also symbolizes devotion to the sacred scriptures, praying for eternal tranquility upon attaining the Dao.

The third incense offering honors the "Treasure of the Masters Celestial Worthy" (representing the lineage of Daoist patriarchs), with the assembly once again bowing in solemn devotion. The entire ritual, through the veneration of the Three Treasures (Dao, scriptures, and masters), embodies the Daoist practitioner’s ultimate aspiration for unity between heaven and humanity and merging with the Dao. Among the ritual elements, "niǎn xiāng" (twisting incense) is a distinctive Daoist method of offering, while "qīng dàn xíng dào" refers to the liturgical activities conducted at dawn.

This scripture is a prayer text used in Daoist zhaijiao (purification rituals), consisting of three main sections:

The first section depicts the practitioner kneeling in reverence, dedicating the ritual merits to the patron (the host of the ceremony) and their ancestral lineage. Deceased ancestors are prayed to ascend the celestial registers, dwelling peacefully in the realm of divine spirits, while living relatives are wished to be inscribed in the Book of Longevity for extended lifespans. The prayer seeks all kin—whether departed or living—to comprehend the true essence of the Dao (the Way) and together enter the Xiao You Tian paradise where immortals reside.

The second section details the reasons for holding the ritual: During construction projects, the patron may have offended celestial and earthly deities through actions like breaking ground, felling trees, or filling ponds, disrupting the balance of yin-yang. Though temporarily unharmed, they fear future calamities. Thus, through incense offerings, flower scattering, and scripture recitation, they confess transgressions to deities like the Ten Directions' Limitless Supreme Numinous Treasure Heavenly Worthy, beseeching earth deities and dragon spirits to restrain their wrath, return to their proper stations, and bless the household with peace and prosperous descendants.

The third section presents three gathas (verse summaries) of cultivation principles:

The first teaches that true practitioners should take the Dharma as companion, treasure scriptures, uphold precepts to restrain desires, remain detached yet upright, and calm their shen (spirit)—earning even heavenly demons' reverence.

The second describes how cultivation brings familial and national prosperity, spreads the teachings, aligns heaven and humanity, and ultimately transcends worldly dust.

The third explains that devout practice can elevate seven generations of ancestors to heaven while enabling the practitioner's own ascension.

The recurring phrase "After attaining the Dao, ascend into formlessness, merging with the Dao in truth" represents the pinnacle of Daoist practice—where cultivators fully unite with the Dao, transcending all material constraints.

This scripture is an invocation text used in Daoist Zhaijiao (purification rituals) and Keyi (liturgical ceremonies), expressing devout reverence to the celestial deities and seeking their divine protection. The text first describes the profound realm of the supreme Dao (the highest truth in Daoism): when practitioners purify their thoughts, they can align with the Dao. Through cultivation, their mortal forms transform into immortal bodies, ultimately achieving an indestructible vajra-like existence, transcending the sufferings of the Three Realms and liberating themselves from the Five Torments of hell (referring to five types of torture in the underworld).

This is followed by an elaborate threefold prostration ritual: first paying homage to the supreme "Taishang Wuji Da Dao" (the highest deity in Daoism), then venerating the "Thirty-Six Sections of Sacred Scriptures" (a collective term for all Daoist classics), and finally honoring the "Great Master of the Mystic Center" (referring to Laozi, the founder of Daoism). The text then enumerates in detail the pantheon of Daoist deities, including the Three Pure Ones (Yuanshi Tianzun, Taishang Laojun, and the Jade Emperor) and the Four Heavenly Sovereigns, as well as stellar deities like the Southern Star and Northern Dipper, the Twenty-Eight Lunar Mansions, and earthly gods such as the Three Officials, City Gods, and local deities.

The latter part explains the purpose of the ritual: the patron (the host of the ceremony) has received blessings due to ancestral merit and now seeks divine protection for the smooth construction of a new residence and household peace. The text mentions that the use of "baskets and spades" (ancient digging tools) during construction may disturb the earth spirits, necessitating the Zhaijiao ritual to avert potential taboos and ensure divine blessings for both the visible and invisible realms. The entire scripture embodies the Daoist concept of "resonance between heaven and humanity," affirming that sincere prayer can invoke celestial favor.

This passage is a prayer text from the Lingbao Lingjiao Jidu Jinshu (Precious Book of Lingbao Salvation through Teachings), a Daoist scripture. It expresses supplications for divine protection through the zhaijiao (purification ritual). The content is divided into two parts: the first describes misfortunes incurred by violating geomancy taboos, while the latter presents six specific vows.

The opening section explains that disasters arose from offending spirits in inauspicious locations (ganglong), disturbing the hidden abodes of dragon-ghosts when felling trees, and disregarding auspicious positions like yuede (virtue of the month) and yuekong (void of the month) while selecting dates. The petitioner further transgressed against baleful directions such as suixing (yearly punishment) and suipo (yearly breaker), and improperly engaged with the 36,000 celestial stars and 120 earthly sha (malevolent spirits). Consequently, blessings dwindled while calamities multiplied. Now, relying on heaven’s grace and with ant-like humility, the petitioner implores the deities who ride dragon chariots and phoenix carriages. May they extend their mercy, commanding the earth officials (tufu zhi guanjun) to enact celestial favor, directing subterranean officers to restrain their fearsome sha, suppressing the disasters of jiuliang qisha (nine calamities and seven sha), and severing the misfortunes of wugui sanfu (five ghosts and three talismans).

The six vows that follow are:

1. May practitioners harmonize with heaven and earth (si da he de), and may the ancestors of the ritual sponsor for seven generations be freed from suffering, ascend to paradise, and enjoy abundant sustenance.

2. May rulers govern with virtue, schools flourish (xiangxu jiji), imperial grace spread widely, peace prevail under heaven, all lands submit, the wicked perish, and sages emerge.

3. May the presiding fashi (ritual master) perfect their merits, guide sentient beings, and ultimately ascend as an immortal.

4. May fellow cultivators attain the Dao swiftly and support one another.

5. May kin live in harmony, uphold benevolence and righteousness, value the Dao over wealth, and become models for the world.

6. May the petitioner practice selfless charity, aiding both Daoist priests and the impoverished, ensuring all people find their rightful place.

Terms like jiuliang qisha and wugui sanfu refer to geomancy’s malevolent forces, while tufu zhi guanjun and disi zhi shenli denote earth-governing deities. These vows reflect Daoism’s ideal of universal salvation (jishi duren), encompassing both personal cultivation goals and aspirations for societal harmony.

This passage is an excerpt from the Lingbao Lingjiao Jidu Jinshu (Golden Book of Salvation According to the Numinous Treasure Tradition), containing devotional vows and ritual descriptions. It outlines ten great cultivation aspirations and details of zhaijiao (purification ritual) ceremonies.

The practitioner first makes ten sacred vows: The seventh vow prays for the salvation of all sentient beings, even the smallest creatures; the eighth seeks absolution for karmic transgressions across past and present lives, vowing to atone through virtuous deeds; the ninth aspires for familial prosperity with successive generations of worthy descendants; the tenth pledges sincere devotion to scriptures transmitted by masters, treating all beings equally while liberating those with karmic affinity, ultimately achieving ascension as an immortal to meet the Supreme Lord Lao (the highest Daoist deity), riding cloud chariots and feathered canopies to unite with the Dao.

The text then describes the "communing with spirits and incense offering" ritual segment: Divine emissaries including the Incense Official Messengers and the Left-Right Dragon-Tiger Lords descend to offer protection. When practitioners ascend the altar at dawn, auspicious signs like golden nectar, cinnabar jade, and numinous mushrooms spontaneously manifest, while host of immortals gather before the incense burner. Through such rituals, practitioners may attain the Dao through study and achieve immortality through cultivation—all participants receive blessings that extend to both the yin and yang realms. Jade maidens and immortal youths from the ten directions guide the incense smoke, swiftly conveying the practitioner's devotion to the Jade Emperor of the August Heaven (the supreme Daoist deity).

The ceremony concludes with chanting the "Processional Hymn," leading participants to the ceremonial tent for master-disciple thanksgiving rites. This content appears in Volume 194 of the Lingbao Lingjiao Jidu Jinshu.