《靈寶領教濟度金書》Vol. 198

This scripture documents the complete procedure and incantations for the Daoist "Earth Altar Offering Ritual" (tufu jiaoyi), a specialized ceremony for pacifying earth deities. Transmitted by the Song dynasty master Ning Quanzhen and compiled by Lin Lingzhen, the ritual begins with the priest performing "Pacing the Void and Sprinkling Purification" (buxu sajing) – stepping in prescribed patterns while sprinkling consecrated water to purify the space. The practitioner then silently invokes ancestral masters while visualizing divine forms.

The "Guardian Spirit Incantation" (weiling zhou) summons the powers of the Five Directional Stars: Mercury to dispel calamities, Jupiter to bring prosperity, Mars to eliminate misfortunes, Venus to ward off military disasters, and Saturn to stabilize the four directions – all petitioned for national and domestic peace. The chant mentions how the deities' names are recorded in the celestial jade registers, enabling them to ride clouds and traverse the ten directions freely.

The formal invitation then commences, with the lead priest guiding participants in offering incense while sequentially summoning: the supreme "Great Dao of Limitless Sublimity" (Taishang Wuji Dadao), earth goddess "Empress Houtu" (Houtu Huangdiqi), the "Five Mansion Emperors" (wufu dadi) governing the directions, supreme earth deity "Great Sovereign Emperor of the Earth Mansion" (Tufu Taihuang Shangdi), along with the Grand Duke of Jupiter (Taisui), Lunar Deity (Taiyin jun) and numerous terrestrial spirits.

Dozens of deities governing fortune and misfortune are enumerated, including: the Azure Dragon and White Tiger directional guardians, constellation rulers like Gouchen and Tengshe, the Nine Palaces and Eight Trigrams positional deities, various malevolent spirits (such as funeral attendants and bureaucratic misfortune spirits), and controllers of fengshui positions like the Five Yellow and Eight White. Special mention is made of the "Innumerable Sacred Multitude Within Earth" – countless spirits dwelling in the land.

The ritual's core philosophy states: after Heaven and Earth were positioned, the workings of Yin-Yang formed a network of warp and weft, with myriad earth deities each fulfilling their functions. Through this complete offering ceremony, terrestrial spirits are pacified, inauspicious forces resolved, and blessings attracted – ultimately achieving the state of "prosperity for home and nation."

This scripture describes the Daoist purification ritual (Zhaijiao) performed during house construction, encompassing deity invocation and sacrificial offerings:

Building a dwelling is a significant undertaking, governed by divine forces since antiquity. From Fuxi's establishment of the Eight Trigrams (Bagua), standards for architectural construction were set forth. Celestial patterns correspond with building layouts—immortals govern the four cardinal directions, while dragon deities and underworld officers oversee the eight trigram sectors, each fulfilling their sacred duties.

The ritual patron (zhai master), preparing to commence construction, fears disturbing the subterranean yin realms, thus performing this sacrificial ceremony (yu sacrifice) to petition for harmony in the yang-world dwelling. With utmost sincerity, we invite these divine beings:

We reverently summon the Supreme Limitless Great Dao, Houtu the Imperial Earth Deity, the Five Directional Emperors, the Supreme Sovereign of Earthly Offices, the Grand Year Deity (Taisui), the Lunar Goddess, Earth Dukes and Earth Matrons with their retinues, and the 120 local earth deities and stellar spirits. Though the Dao is formless, deities silently protect humanity; though invisible, spirits constantly participate in cosmic operations. Earth deities govern the land with majestic authority, commanding all directions.

These divine beings record all worldly transformations, overseeing blessings and calamities. The virtuous receive rewards, the wicked incur punishments. During construction, the patron may have altered terrain—filling gullies or leveling mounds—while neglecting celestial orientations and earthly baleful positions (fengshui taboos). Bricks may occupy forbidden zones; bamboo and timber might be placed in ominous locations. Outwardly spacious and comfortable, the dwelling may conceal inauspicious energies, threatening future peace and prosperity.

Therefore, following instructions from the Daoist scripture Qiong Ji, we prepare this altar with incense, candles, and offerings, presenting the initial libation to the earth deities. Through this purification ritual (Zhaijiao), we seek divine protection, that the new dwelling may be blessed with harmony and safety.

This scripture describes a Daoist zhaijiao (purification ritual) involving supplications to various deities for protection. Here is the modern interpretation:

The ritual master solemnly initiates the sacred covenant at the Yaotan (the divine altar for Daoist ceremonies), seeking to channel the divine power of Lingbao Tianzun (Numinous Treasure Celestial Worthy) through chishu (vermilion talismans) and transmit the sacred virtue of Xuanyuan Laojun (Mysterious Origin Ancient Lord) via danzhuan (cinnabar-inscribed charms). The prayers aim to dispel calamities and secure divine protection. First, reverent offerings of incense and candles express devotion, hoping to invite the deities' benevolent presence to witness this sincere devotion.

Subsequent incense offerings are made to multiple deities, including: Taishang Wuji Dadao (Supreme Infinite Great Dao), Houtu Huangdiqi (Earthly Deity of the Rear Land), the Five Directional Emperors of the Five Palaces, Tufu Taihuang Shangdi (Supreme Sovereign of the Earthly Office), and the Grand Deity of the Year (Taisui). Through zice (purple registers), profound Daoist principles are expounded, while the bagua (Eight Trigrams) and jiugong (Nine Palaces) systems are employed to calculate auspicious and inauspicious signs. The Earlier Heaven Bagua emphasizes the positioning of Qian (Heaven) and Kun (Earth), while the Later Heaven Bagua focuses on the orientations of Kan (Water) and Li (Fire), principles derived from ancient guitu (turtle diagrams, legendary patterns borne by divine turtles).

The fortune of all 360 days in a year is governed by twenty-four deities. Whether in daily life or special occasions, divine protection operates unseen. Human destiny is deeply connected to spatial and temporal alignments—virtuous deeds bring blessings, while malevolent thoughts invite misfortune.

The zhaizhu (ritual patron), having diligently planned for constructing a residence, has already received protection from celestial immortals at the Xuantan (Mysterious Altar). Now, additional guardianship from local earth deities is sought. May harmony bless the household, parents enjoy health, and the dwelling become as splendid as a celestial abode. May deities silently ensure abundant harvests and plentiful wealth.

The prayer seeks to pacify the qisha (Seven Malignant Forces) and jiuliang (Nine Inauspicious Influences) at the boundaries, while dispersing the malice of sanfu wugui (various demonic entities) in hidden corners. May sunlight grace the doorway, averting fire disasters; may gentle breezes sweep the courtyard, relieving hardships. May all endeavors proceed smoothly and wishes be fulfilled.

Finally, may all baleful forces restrain their power, and deities bestow joy. This reverent dandao (cinnabar-inscribed prayer) wholly relies upon the profound grace of Heaven.

This scripture describes a complete Daoist ritual for averting calamities and seeking blessings, comprising three key stages:

The first stage is the "Final Offering" (终献), where priests express gratitude to celestial deities. "The Supreme Ultimate Great Dao" (太上无极大道) refers to one of the Three Pure Ones (Sanqing), the highest Daoist trinity, while "Houtu the Earth Goddess" (后土皇地祇) governs terrestrial affairs. The "Five Directional Emperors" (五方五府大帝) represent the celestial rulers of the five cardinal directions. The ceremony employs precious jade wine (玉醴) and bronze bells (金镛), with nine musical performances completing the sacrificial offering.

Next comes the "Deity Escort" (送圣) segment, where priests burn incense to respectfully send deities back to their celestial abodes. The phrases "three rounds of jade wine" (玉醠三周) and "nine bell performances" (金镛九奏) denote the ceremonial protocol for farewell. "Wind chariots" (飚舆) and "cloud carriages" (云驭) describe the divine vehicles carrying deities back to the heavenly realms through mist and wind.

The final segment focuses specifically on eastern directional purification. Priests petition the "Nine Qi Lords of the East" (东方九炁天君) - nine celestial governors of the eastern direction - to dissolve misfortunes, particularly addressing baleful influences (煞气) from specific eastern compass points (艮寅甲卯乙辰). The ritual invokes the "Blue Emperor of the East with Nine Tribal Lords" (青帝九夷君) commanding 900,000 celestial troops to guard the eastern quadrant, dispelling azure calamities, wood-element afflictions, and demonic influences.

The recurring phrase "in strict accordance with the Female Blue Jade Laws of the Mystic Capital" (一如太上玄都女青律令) emphasizes ritual compliance with the Nüqing Gui Lü (女青鬼律), a foundational Daoist text. The entire ceremony embodies the Daoist philosophy of harmonizing relationships between humanity, nature, and the divine through sacred liturgy.

This passage describes the ritual contents from the Daoist scripture Lingbao Lingjiao Jidu Jinshu concerning the guardianship of celestial deities from the four directions and their exorcistic functions. It details how the Celestial Emperors of the East, South, and West, along with their divine retinues, protect humanity and expel malevolent forces.

The Azure Emperor of the East (one of the Five Directional Celestial Emperors) holds jade scriptures capable of devouring demons, commanding wind, rain, thunder, and lightning. He hunts down various spirits and evil entities, crushing unyielding malign forces into dust to maintain peace in the eastern regions.

The Vermilion Emperor of the South (also known as Yandi) governs the sacred Vermilion Bird and oversees calamities and auspicious signs. Should devotees violate the sacred directions of the south (associated with the Xun, Si, Bing, Wu, Ding, and Wei positions) during construction, misfortunes may arise, necessitating purification rituals (Zhaijiao) to avert disasters. The text mentions his divine host includes the Eight Barbarian Lords, the Great God Zhurong, and 300,000 soldiers from the Southern Sea, who suppress fire-Qi induced calamities both within and beyond dwellings. He dispatches celestial soldiers wielding weapons infused with the Three Qi of Cinnabar Heaven to guard the Li trigram (southern direction), neutralizing malignant southern energies.

The White Emperor of the West (Shaohao) commands the White Tiger divine beast and similarly governs omens of fortune and disaster. Violations of western directions (associated with Kun, Shen, Geng, You, Xin, and Xu positions) require supplication to the White Emperor and his hosts—the Seven Rong Lords, the Great God Rushou, and 700,000 soldiers from the Western Sea—to subdue metal-Qi induced white calamities. Celestial soldiers bearing the Seven Qi of Plain Heaven are sent to guard the Dui trigram (western direction).

All such rituals must adhere to the regulations of the Supreme Mysterious Capital Nüqing Code. Each Celestial Emperor can ride clouds, command hundreds of deities, connect with the sun and moon above, descend into the underworld below, slay evil ghosts, and safeguard households. The passage concludes by emphasizing the need to "harmonize and pacify" all directions—achieving equilibrium and stability across the spatial realms.

This passage contains the Five Directions Pacification Talismans from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, which describes ritual incantations for exorcising malevolent forces and safeguarding households.

The Western Pacification Talisman section mentions that the radiant qi of Hao Ling (the pure energy of the West) can guard the western direction, expel evil spirits, and protect family members. Once the talisman is activated, eternal auspiciousness is assured. The "Jade Hall" referred to here denotes either an important acupoint in the human body or a sacred dwelling place.

The Northern Pacification Talisman explains that the North is governed by the Black Emperor (the deity of the North), who oversees calamities and blessings. The ritual officiant (zhai master) may have offended the northern stellar deities during construction, hence the supplication for northern spirits to dissolve the black calamitous qi and water-dwelling demons. It specifically invokes the Five Qi Celestial Soldiers of the Mysterious Heaven to guard the Kan position (the northern trigram in the Bagua) with weapons, neutralizing misfortunes originating from the North.

The Central Pacification Talisman states that the Center is ruled by the Yellow Emperor (the central deity), who similarly governs disasters and blessings. The zhai master might have transgressed against the central Wuji方位 deities during building, thus praying for central spirits to dispel yellow calamitous qi and earth-bound demons. It particularly summons the One Qi Celestial Soldiers of the Yellow Heaven to defend the Center with arms.

Each directional talisman concludes with the sacred formula "By the Command of the Mysterious Capital's Azure Maiden" (referencing important Daoist precepts), emphasizing the divine efficacy of these incantations. While all talismans share similar functions of exorcism, household stabilization and blessing, they adapt specific deity names and calamity colors according to direction (white for West, black for North, yellow for Center).

These talismans reflect Daoism's comprehensive cosmology and disaster-averting system, constructed through Five Phase方位 theory, color correspondences, and divine hierarchies. They form an essential component of Daoist architectural feng shui rituals.

This scripture passage is a talismanic incantation from the Lingbao Lingjiao Jidu Jinshu (Precious Book of Salvation through the Numinous Treasure Teachings), primarily used in rituals for safeguarding the central direction and dispelling calamities.

The text begins by declaring the need to secure the Central Palace (the central directional position) and eliminate misfortunes originating from this central axis. It invokes the authority of the Taishang Xuandu Nüqing Lüling (Supreme Mystic Capital's Green Maiden Code), an important Taoist disciplinary canon. The talismanic pronouncement states: Yellow represents the center, regulating the primordial Qi (vital energy) of heaven and earth, commanding all directional deities to eternally guard the central position. No spirit dares oppose this decree, no demon dares cast covetous glances—those who violate shall perish, while the compliant shall receive protection.

Subsequently, the effects of the talismanic safeguard are described: perpetual elimination of disasters and stabilization of the center. Divine beings are summoned to subdue malignant forces, with the talisman dispatching calamities to achieve complete fulfillment of its purpose. The scripture prays that the patron of the Zhaijiao (purification ritual), whether moving or still, may enjoy constant auspiciousness, with their household filled with propitious Qi as luminous as clear winds and bright moonlight. Throughout the four seasons, their Shen (spirit) shall remain undisturbed; during the eight solar terms (major divisions of the twenty-four节气), they shall experience peace and prosperity, eternally blessed with fortune and divine favor.

The passage concludes with devout aspirations: through sincere prayer, the ritual patron seeks divine protection. This scripture originates from Volume 198 of the Lingbao Lingjiao Jidu Jinshu.