《靈寶領教濟度金書》Vol. 197

This scripture documents the detailed liturgy of the "Thanksgiving Zhaijiao" (a gratitude offering ritual) performed by the Lingbao School (one of Daoism's major lineages). Before the ceremony begins, priests first conduct the "Incense Offering Hymn," expressing devotion through fragrant smoke.

All participants begin by paying reverent homage to their lineage masters, maintaining focused mindfulness. They then recite the "Guardian Spirit Incantation" to purify the ritual space. The incantation depicts the radiance of the Five Planets (Wood, Fire, Earth, Metal, and Water) and the flow of auspicious Qi (vital energy), invoking the Primordial Heavenly Worthy (one of Daoism's supreme deities) to gather all divinities and harmonize celestial and earthly energies. The Jade Talismans and Precious Seals (ritual implements) emit a subtle glow, dispelling malevolent forces and driving away demonic entities. Divine light illuminates all, darkness recedes, and countless immortals descend amidst auspicious clouds, blessing all beings in the sacred land to receive grace and unite with the Dao.

Next comes the "Twenty-Four Strikes of the Dharma Drum," using rhythmic drumming to communicate with the divine. This is followed by the "Opening the Incense Burner" ceremony, solemnly inviting the Three Pure Ones (Sanqing)—the Primordial Heavenly Worthy, the Lingbao Heavenly Worthy, and the Daode Heavenly Worthy (also known as Lord Laozi). The ritual master summons the "Three-Five Merit Officers" (guardian generals cultivated within the body), the Golden Lad of Incense, and the Jade Maiden of Flower Scattering, along with the Five Directional Heavenly Emperors (supreme deities of the five directions) and thirty-two duty-bound divinities to descend to the altar.

With utmost reverence, the master petitions the local Earth God (guardian deity of the land) to declare the purpose of the upcoming ritual. He prays for the Dao's Qi from the Jade Pure Realm (highest celestial realm) and the divine light of the Lingbao lineage to infuse his being, purifying the altar inside and out. May the heavens and earth be free of impurities, ritual implements resound in harmony, and the ten directions fall into sacred silence—warding off demonic interference so that sincere prayers may reach the Jade Emperor (supreme deity of the Daoist pantheon).

Finally, the master and all participants jointly petition the Primordial Heavenly Worthy, Lingbao Heavenly Worthy, Daode Heavenly Worthy, the Jade Emperor, the Southern Pole Longevity Emperor (deity governing lifespan), the Northern Pole Purple Subtlety Emperor (deity governing the stars), and the Eastern Pole Azure Radiance Emperor (Savior from Suffering Heavenly Worthy) to grace the assembly. The passage fully captures the sacred atmosphere and meticulous protocol of Daoist ritual practice.

This passage enumerates the numerous deities and venerable gods in Daoist belief, depicting the scene of inviting divine beings to descend during Zhaijiao (purification rituals).

First, it lists the principal deities from the Daoist pantheon: Houtu Huangdiqi (the Earth Goddess), Jiutian Shangdi (Nine Heavens' Supreme Deities), Wufang Wulao Shangdi (Five Directions' Five Ancient Deities), the Thirty-Six Scripture-Protecting Deities, the Eleven Luminaries of the Shangqing tradition, the Southern and Northern Dipper Star Lords, and the Twenty-Eight Lunar Mansions representing celestial beings. It also includes terrestrial deities like the Four Saints of the North Pole, Sanyuan Sanguan (Three Officials of Heaven, Earth, and Water), Lingbao patriarchs, and the Five Sacred Mountain Emperors. Underworld deities such as Fengdu Dadi (Lord of the Netherworld), Fusang Dadi (Water Palace Deity), and the Nine Earthly Sovereigns are mentioned, concluding with local gods like City Gods (Chenghuang) and Earth Gods (Tudi).

The text then explains the purpose of conducting Zhaijiao rituals: the ritual master (Jiaoguan), concerned that construction activities may have violated cosmic taboos and disturbed various deities, establishes an altar to confess transgressions. Through Shihua Xingdao (a specific ritual sequence) and Siji Xiuchi (prayers to deities of the four directions), sincerity is demonstrated with humble offerings.

Finally, it describes the ceremonial invitation: may the honored deities descend from the azure heavens (Biluo) and purple empyrean (Zixu) in magnificent chariots with feathered canopies and rainbow banners (celestial regalia). The passage implores deities from all eight directions and six realms (Bahuang Liuhe) to grace the ritual space and heed devotees' prayers. With utmost reverence, the ritual master repeatedly kowtows to petition the gods' descent.

This text exemplifies the Daoist cosmological framework of "Three Realms" (celestial, terrestrial, and aquatic) and the religious practice of connecting heaven and humanity through Zhaijiao rituals. The mentioned "Shihua Xingdao" represents an important Lingbao ritual practice, expressing reverence toward all cosmic deities through ten-directional prostrations.

All Immortal Perfected Ones (honorific title for realized Daoist transcendents) are respectfully invited to descend upon this ritual assembly. May each celestial being arrange their ceremonial retinue to jointly welcome the imperial carriage of the Celestial Emperor (supreme deity in Daoism). The phoenix-drawn chariots (divine vehicles of immortals) from the Nine Heavens have arrived, with crane-guided sacred processions descending upon the purification altar. All participating Perfected Ones shall perform ritual obeisances according to prescribed ceremonial protocols.

After completing the ceremonial greetings, may the assembled Perfected Ones be seated. The presiding devotee (zhai host) of this zhaijiao (purification ritual) shall commence with incense offerings and prostrations, beginning with the presentation of ceremonial wine. During this initial offering, the sacred ritual positions (focused energy points in the ceremony) shall be reconfirmed.

The presiding Daoist priest (designated ritual officiant) reverently declares: With utmost sincerity, we petition the Three Pure Ones (Sanqing - Jade Pure, Upper Pure, and Supreme Pure, the highest triad of deities), the Perfected Sages of the Ten Directions, all celestial immortals and numinous beings of the heavenly realms, the various earthbound deities of terrestrial domains, and all authentic numinous presences throughout the three realms. We recall how the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, one of Daoism's supreme deities) initiated creation by sending dharma rain to nourish all directions; how the Celestial Worthy of Empty Radiance (Xuhuang Tianzun) operates the transformations of existence, spreading clouds of compassion over the nine continents. The divine protectors shelter living beings like a sacred grove, shielding the people as a celestial canopy. The simple purity of ancient cave-dwelling communities stands in stark contrast to today's superficial and decadent worldly customs.

Thus are established the sacred prohibitions of the Dharma Realm. The radiant Star Lords (deities governing celestial bodies) observe human governance from above, while hidden baleful influences (inauspicious qi) secretly manipulate worldly affairs. Without beseeching the virtuous decrees from Heaven, how could calamities be dispelled from the earthly realm? Now the zhai host (ritual participant) has sincerely gathered virtuous intentions, laboring diligently to establish harmonious dwellings. Having examined the land's contours and selected superior materials, he consulted geomantic divination (turtle-shell and milfoil methods) to determine auspicious placement. Gathering workers to commence construction, all united their efforts to complete these magnificently crafted residences.

Though carefully selecting an auspicious date for occupancy, the host remains deeply concerned about potential ritual transgressions during construction. From groundbreaking to completion spanning multiple years across extensive sites, unavoidable were the moments when noontime's supreme yang (solar positions) might have been offended, or when inadvertent clashes with yin forces (inauspicious qi) may have allowed malignant influences to arise. Without seeking celestial pardon, how could local blessings be secured? Therefore, following the Three Heavens' (Sanqing realms) ceremonial standards, this purification altar is established to receive confessions from authentic numinous beings; constructing the Nine Earthly (multi-layered underworld) ritual platform to implore blessings from Perfected Immortals.

May the Celestial Worthies bestow their grace upon these humble thatched dwellings. The zhai host exhausts sincere preparations of ritual offerings, composes this petition with reverent trepidation, and earnestly presents it—praying the Celestial Worthies might discern this modest devotion and grant magnificent protection. Now the heartfelt supplications are respectfully proclaimed:

(The prayer text is declared)

With solemnity in these sacred words, may the Celestial Worthies deign to hear. May the guardian beasts of the celestial gates (Nine Passes signify heavenly portals)—the tigers and leopards—allow auspicious signs to descend upon these steps.

This scripture passage describes the "second offering" (yaxian) segment of a Daoist purification ritual (zhaijiao), where the priest sincerely petitions various deities on behalf of the devotees.

The priest first reverently addresses the Three Pure Ones (Sanqing—Jade Pure, Upper Pure, and Supreme Pure, the highest triad of deities), the perfected beings of the ten directions, celestial immortals, and terrestrial spirits. He explains how the nine stars and Five Phases (Wuxing) form the cosmic warp and weft in the heavens, while the four directions and Eight Trigrams (Bagua) spread like branches on earth. The interaction of celestial Yin-Yang forces generates auspicious and inauspicious transformations. By observing celestial phenomena and terrestrial configurations, one can foresee fortune and misfortune.

Next, the priest confesses on behalf of the ritual patron (zhai zhu): During construction, the patron may have violated numerous taboos—digging ponds that disrupted earth veins, piling mounds that blocked watercourses; commencing work at inauspicious times, offending malevolent spirits like the Five Ghosts (Wu Gui) or Nine Calamities (Jiu Liang); or choosing improper dates that contradicted the mutual generation and restraint cycles of Yin-Yang and the Five Phases. Such actions risk transgressing celestial decrees and earthly prohibitions, inviting calamities upon the household.

Finally, the priest implores the deities to show mercy toward the patron’s sincerity, dispatching celestial generals and divine officers to expel baleful influences and bless the household with peace, turning misfortune into fortune. The passage exemplifies Daoist ritual practice in mediating relationships between humanity, nature, and the divine, incorporating rich geomantic taboos (feng shui) and calendrical divination knowledge.

This scripture is the prayer text used during the "Final Offering" segment of Daoist Zhaijiao (purification ritual) Keyi (liturgy), depicting the reverent supplications of the ritual master as deities return to their celestial abodes. The content unfolds through several dimensions:

First, it announces to the entire pantheon—the Sanqing (Three Pure Ones: Jade Clarity, Upper Clarity, and Supreme Clarity) and all perfected sages of the ten directions—including the guardian deities of the thirty-six sacred scriptures and the earth gods (the Five August Emperors of the Primordial Earth Mansion). The ritual master affirms the utmost sincerity invested in the ceremony, with not the slightest negligence permitted.

Next, it describes the blessings bestowed upon the patron (the devotee sponsoring the ritual): their residence radiating brilliance, brimming with joy throughout the year; family hierarchies maintained in harmony, elders and youth safe and sound—as if dwelling in the eternal radiance of a celestial grotto (hutian) or a blessed land where spring reigns perpetually. Descendants shall flourish for generations, official careers prosper, and family legacies endure. All these blessings stem from the deities’ pervasive grace.

Subsequently, prayers extend to all living beings: may the three realms know peace (sanji xiping), the four seasons bring timely rains (siling zhenyao), borders remain free of war (no sounds of horses drinking at frontier passes), and farmlands spared from locust plagues (no warnings of insects in yellow fields). May people dwell in contentment, with all trades thriving.

Finally, the scene of deity departure unfolds: the precious censers on the altar grow cold (qionggang yan leng), their incense embers fading (baoding yan chen), while the copper water clock (louduan tonghu) marks the ritual’s conclusion. Gazing at the stars (the jade dipper pointing to the Northern Dipper), one witnesses the celestial procession—feathered canopies and rainbow banners (xiaohui hua yugai zhi xuan)—ascending as deities return to their heavenly stations (zhutian fuwei, wansheng huiyuan). Though longing to detain them (kongwan wucong), the master acknowledges the necessity of yielding to celestial timing.

This passage describes the deity-sending segment within a Daoist zhaijiao (purification ritual) keyi (liturgy). The Daoist priests gaze upon the auspicious purple qi (vital energy) swirling amidst azure skies, yearning for the numinous radiance of the celestial realm known as Biluo (Azure Void).

With profound reverence and reluctant farewell, participants perform the most solemn kowtow (the highest form of prostration in Daoist ritual), repeatedly bowing to respectfully escort the deities back to their celestial abodes. The term "hui ping" refers to the divine chariots returning to the heavenly realms, while "fu lu" signifies the ceremonial restoration of the incense burner at the ritual's conclusion.

This text originates from Volume 197 of the Lingbao Lingjiao Jidu Jinshu (Golden Book of Lingbao Salvation Through Teaching), a major Southern Song dynasty compilation documenting the zhaijiao rituals of the Lingbao (Numinous Treasure) tradition, one of Daoism's principal schools. The described deity-sending sequence exemplifies the deep piety and ceremonial reverence characteristic of Daoist liturgical practice.