《靈寶領教濟度金書》Vol. 200

This passage from the Lingbao Lingjiao Jidu Jinshu details the ritual procedures for a house-blessing ceremony (Zhaijiao), describing a Daoist liturgy performed to invoke blessings and dispel misfortunes for a newly built residence. The ritual begins with preparatory acts: the priests perform "Pacing the Void and Sprinkling Purified Water" (stepping in sacred patterns while consecrating the space with purified water) and "Incense Invocation" (lighting incense with devotional prayers).

With reverence, the priests burn precious incense, their rising smoke carrying pious supplications to the celestial deities. The offerings are first presented to the supreme Three Pure Ones (Sanqing)—the Jade Pure, Upper Pure, and Grand Pure Heavenly Worthies—along with the Ten Directions' exalted immortals and august divinities like the Great Emperor of Purple Tenuity. Special homage is paid to stellar deities such as the Encampment and Rooftop stars of the northern Black Tortoise constellation, the lords of clouds, rain, and thunder, as well as the Earth God (Lord of the Soil). Simultaneously, offerings are made to the Well and Bow-and-Arrow asterisms of the southern Vermilion Bird constellation, along with deities governing the subterranean Nine Palaces, Eight Trigrams (Bagua), and the Twelve Two-Hour Periods of the day.

The text explains that the orderly movements of celestial bodies reflect the transformations of Yin-Yang, manifesting omens of fortune or calamity. The radiant Bow-and-Arrow stars shine like a craftsman’s furnace illuminating oracle bones (ancient divination tools). Now, the patron sponsoring the ritual has erected a new home—its walls fully raised—yet fears that breaking ground may have disturbed the earth spirits, or that axes were wielded on inauspicious days. Perhaps excavations or fillings were conducted under ill-fated timings, the house’s orientation violated tabooed directions, or construction spanned periods of baleful influences.

Thus, this Zhaijiao is performed: through incense and prayers, all relevant deities are entreated to nullify taboos breached during construction and bestow peace upon the dwelling. The ceremony embodies ancient reverence for natural forces and the wisdom of harmonizing human endeavors with cosmic order through sacred ritual.

This scripture is a Daoist prayer text used in zhaijiao (purification rituals) for blessing and disaster prevention, primarily invoking the protection of the First Star Lord of the Northern Dipper (known as the Bow and Arrow Star Lord) to safeguard the ritual patron. The core contents include:

During house construction, people often inadvertently offend Taisui (the Year God of malevolence) and directional taboos. For instance, breaking ground in the yin-mao (east-northeast) direction may provoke the Taisui deity, Taiyin deity, and 120 other malevolent spirits. These include ominous entities like the Yellow Banner Leopard Tail and the Metal Spirit Solitary Fire (Five Phase demons), which bring illnesses, legal troubles, and calamities.

Therefore, a ritual altar must be erected with offerings of incense, flowers, lamps, and candles. The lamp-lighting ceremony (where "silver vessels" refer to lamp stands) disperses gloomy and inauspicious qi. The lamp light symbolizes the wisdom of the Celestial Venerables, illuminating darkness to brighten the five directional dwellings (wuzhai) and nine chambers (jiushi). Special prayers are made for the ritual patron to receive the Star Lord's protection: may yin energies (yinsha) dissipate while yang energies (yangling) provide guardianship, ensuring structural stability (firm beams and solid roofs) and auspicious qi gathering in eastern and western walls (dongyuan xiyong).

The First Bow and Arrow Star Lord manifests awe-inspiring majesty: a seven-foot-tall jade-like form wearing a seven-jeweled crown and nine-colored cloud robes, commanding numerous celestial officials. He governs the gen (northeast), yin (east-northeast), jia (east), and mao (due east) directions, harmonizing yin-yang balance between heaven and earth. Through playing ritual instruments (qin zither, se zither, xun ocarina, and chi flute symbolizing harmony), he regulates the Five Phase energies (wuqi), protecting human shen (spirit) from the six climatic excesses (wind, cold, heat, dampness, dryness, and fire).

Finally, devotees sincerely worship the "Endless Lamp Light Celestial Venerable" and the Bow and Arrow Star Lord, praying for malevolent forces to retreat during construction. May the Star Lord's majestic radiance neutralize calamitous stars of the year, month, day, and hour, allowing orchid fragrance (symbolizing blessings) and mulberry-homestead prosperity (symbolizing household flourishing) to prevail.

This scripture describes a Daoist Zhaijiao (purification ritual) ceremony for averting disasters and seeking blessings, primarily venerating the "Second Superior Star Lord of the Bow and Arrow in the Earth-Warding Palace," a deity governing civil engineering and construction projects.

The text begins with reverent praise: Devotees bow respectfully to this Star Lord, extolling how his radiance illuminates all things, renewing heaven and earth while bringing tranquility to the four seas. This celestial being possesses vast spiritual powers—penetrating the hidden realms, fulfilling wishes, overseeing cosmic order, harmonizing Yin-Yang (the complementary forces), and dispelling inauspicious earth Qi (vital energy) that might arise during construction projects, thereby ensuring universal prosperity.

The scripture then depicts the deity's magnificent form: residing in the Stamen-Pearl Immortal Palace, he wears crimson celestial robes bestowed by Lord Lao (the deified Laozi) and dons the Zhengyi (Orthodox Unity) Covenant Power ritual headdress—an important Daoist ceremonial crown. He commands the Six Jia Divine Generals (Daoist protector deities) and governs hundreds of spirits while presiding over the Chen and Si directions (significant orientations in feng shui) in the southeast.

The ritual's origin stems from an official's concern about constructing buildings potentially violating numerous inauspicious spirits—including the Grand Duke Jupiter (Tai Sui), the Grand Yin, the Yellow Banner and Leopard Tail spirits (totaling 120 malevolent deities), as well as annual and monthly calamitous stars. Following instructions from the Daoist classic "Stamen-Pearl Scripture," an altar was erected with incense, flowers, lamps, and candles, displaying an image of the Bow and Arrow constellation while devoutly praying for the Superior Star Lord's protection.

The supplications include: May the primordial Dao Qi (cosmic energy) abide eternally while demons disperse; may the Five Phases (Wood, Fire, Earth, Metal, Water) harmonize, filling the household with auspicious clouds; may seasonal peace prevail with the bright moon's radiance blessing the family; may domestic tranquility reign with descendants diligently studying poetry and rites. The text concludes with renewed reverence toward this Superior Star Lord.

This passage reflects Daoist stellar worship for neutralizing potential misfortunes from construction projects, embodying ancient reverence for natural forces and the enduring pursuit of peace and auspiciousness.

This passage is a disaster-averting and blessing ritual from the Taoist scripture Lingbao Lingjiao Jidu Jinshu, detailing the ceremonial worship of "the Third Zheng-Gen Star Lord of the Bow and Arrow" to eliminate malignant influences potentially incurred during construction projects.

This stellar deity (a Taoist god governing specific directions and functions) resides in the Pitu Palace, adorned with the Seven Luminaries Great Brahma jeweled crown and clad in the Three Terraces Supreme Micro Immortal robes. He oversees the Bing-Wu and Ding-Wei orientations (specific directions in geomancy) and maintains the balance of cosmic Yin-Yang. Presently, devotees preparing to break ground for construction fear they might inadvertently offend the numerous baleful spirits (including Tai Sui, Tai Yin, Huangfan Baowei, and one hundred twenty other malignant forces) residing in the Wu-Wei directions during material transportation or excavation, as well as annual and monthly calamitous stars.

Following the records in the Taoist classic Rui Jian, an altar is erected with complete offerings of incense, flowers, lamps, and candles, while depicting an image of the Bow and Arrow constellation. Devotees devoutly petition this stellar lord: may his righteous Qi permeate the four directions, and his numinous light illuminate the earthly realm. May the new construction bring familial prosperity, neighborhood jubilation, distinguished household status, and vibrant vitality to the residence. Through venerating this disaster-dispelling, life-prolonging stellar deity, they seek protection from Earthly Sha (malignant energies aroused by construction) and obtain longevity.

The hymn concludes by extolling this stellar lord: arrayed like bow and arrow among the stars, he guards the Zheng-Gen direction (northeast), his name recorded in immortal registers while positioned at the cosmic center. Governing travel and dwelling, his merits shine like the auspicious stars Yi and Zhen, capable of dissolving calamities, secretly bestowing blessings, dispelling Earthly Sha, and extending life. The assembly collectively prays for longevity while praising the "Heavenly Worthy of Endless Lamplight" (a Taoist deity's title symbolizing eternal illumination).

This scripture describes a Daoist ritual for averting calamities and seeking blessings, specifically invoking the Archer Star Lords (the fourth and fifth stars of the Northern Dipper) to resolve potential misfortunes caused by construction activities.

The essence is this: We devoutly pray to the Supreme Star Lord of Earth-Pacifying Palace, the Fourth Wondrous Archer Star Lord, and all the celestial beings under his command. This Star Lord possesses extraordinary divine power, wearing a Cloud-Dew Crown and a Tiger-Subduing Dragon-Conquering Robe, governing the balance of Yin-Yang in the southwest direction (corresponding to the Kun, Shen, Geng, and You positions). Now devotees plan to break ground for construction but fear that during the process (such as moving bricks and timber, digging earth) they might offend various malevolent spirits in the Shen and You directions, including the Grand Duke Jupiter (Taisui), Grand Yin (Taiyin), Yellow Pennant Leopard Tail (Huangfan Baowei), and one hundred twenty other inauspicious forces, along with calamitous stars associated with the year, month, day, and hour.

Therefore, following classical instructions, we have established an altar with offerings of incense, flowers, lamps, and candles, arranged with patterns symbolizing the Archer constellation, earnestly beseeching the Star Lord's protection. May the Star Lord eliminate household misfortunes and bring countless blessings, filling all thirty-six ten-day periods of the year with auspicious energy. The Star Lord's pure radiance dispels demonic influences, his majestic presence safeguards the land, his blessings spread throughout the human realm, gentle winds blow, auspicious vapors rise, earthbound malevolence dissolves, and myriad blessings are attracted.

The text also praises the Fifth Inner Salvation Star Lord, similarly seeking his divine protection. The entire ritual—through veneration of the Star Lords, altar preparation, lamp lighting, and offerings—aims to neutralize potential inauspiciousness from ground-breaking activities, ensuring smooth construction and household safety.

(Note: The "Archer Stars" mentioned refer to the fourth and fifth stars of the Northern Dipper, regarded in Daoism as important for resolving earth-related misfortunes; "Grand Duke Jupiter" and similar terms refer to malevolent deities in traditional astrology believed to bring disasters; "Rui Jian" indicates Daoist scriptures; "Zhi Altar" denotes the ritual platform for ceremonies.)

This passage describes a Daoist ritual called the "Land Purification Offering" (Pitu Jiao), performed to appease celestial deities when construction work might have disturbed earthly spirits. The ceremony specifically invokes two stellar deities from the Bow-and-Arrow constellation (Hushi, the asterism surrounding the Northern Dipper).

The first deity honored is the Fifth Star Lord of Inner Salvation. This divine being holds the scepter of longevity and embodies the primordial essence of the Dao. He wears the sacred crown of the Five Peaks, with divine radiance emanating from his fingertips, and is robed in nine-colored celestial garments. Governing the northwestern quadrant (corresponding to the Xīn-Xū-Qián-Hài directions in the Chinese compass system), he harmonizes the interplay of cosmic Yin-Yang energies. The ritual participants, having undertaken construction that might have violated the sanctity of the northwest direction—potentially disturbing the Grand Year (Taisui) and Grand Yin (Taiyin) deities along with 120 malevolent spirits of the Xū and Hài palaces—now establish an altar. They arrange offerings of incense, flowers, and lamps in the pattern of the Bow-and-Arrow constellation, earnestly beseeching the Star Lord to dispel misfortune. Their prayers seek longevity, prosperity, and domestic harmony for their households.

Next comes the veneration of the Sixth Star Lord of Great Abundance, a deity who commands wind and rain. Adorned with the Seven Qi Phoenix-Tail Crown (symbolizing the Northern Dipper) and holding the Mirror of Longevity, his eight-hued rainbow robes shimmer as he traverses the celestial sphere. The scripture depicts his radiant light illuminating the four directions, expressing the devotees' reverence for his numinous power.

The ceremony concludes with collective hymns of praise as participants take refuge in these stellar divinities. They pray for the dissolution of inauspicious energies caused by construction and seek blessings of longevity. The ritual culminates with the liturgical phrase "Lamps Illuminate the Heavenly Worthy," affirming their devotion to the celestial pantheon.

[Note: Terms like "Grand Year" (Taisui) and "Yellow Pennant Leopard Tail" refer to malevolent spirits in Daoist cosmology. "Offering officiant" (Jiaoguan) denotes the presiding Daoist priest, while "Bow-and-Arrow" (Hushi) represents the significant asterism in Daoist astrological tradition surrounding the Northern Dipper.]

This passage describes the Daoist ritual of "Avoiding Earthly Malevolence" (辟土), a prayer ceremony conducted when breaking ground for construction. The supplication is directed to the "Sixth Great Abundant Star Lord of the Bow and Arrow" (弧矢第六大丰星君), a deity from the Big Dipper constellation who governs civil engineering projects in Daoist cosmology.

Presently, the ritual officiant leads the community in preparing to construct dwellings, yet fears that transporting materials or excavating earth might offend the numerous malevolent spirits residing in the Zi and Chou cardinal directions (corresponding to the earthly branches). These dangerous entities include the Grand Year (太岁), Grand Yin (太阴), Yellow Pennant (黄幡), Leopard's Tail (豹尾), and 120 other fierce deities, along with annual, monthly, daily, and hourly calamitous stars.

Following the protocols outlined in the Daoist scripture Rui Jian (蘂简), they establish an altar (芝坛) adorned with offerings of incense, flowers, lamps, and candles, arranging celestial diagrams symbolizing stellar constellations. With utmost reverence, they petition the Sixth Star Lord who oversees construction, seeking the infusion of divine Qi (正气) and spiritual illumination (灵光) to ensure household safety and the arrival of the Five Blessings (五福).

The text extols this stellar deity's unfathomable power—his radiant energy dissolves wickedness while he governs the eastern quadrant from his position as the Big Dipper's sixth star. As protector of humanity and all living things, his moral virtue (德) grows ever more sublime, capable of dispelling geopathic energies and ushering in auspicious winds.

The concluding petitions implore: may the Seven Destructive Forces (七煞) and Three Punishments (三刑) refrain from violating blessed spaces; may the Nine Inauspicious Ones (九良) and Five Ghosts (五鬼) keep distant from sacred grounds. Let all malignant influences withdraw their potency, that the presiding patron's (斋主) thousand misfortunes vanish like lightning while ten thousand blessings gather like clouds, ensuring domestic harmony.

The "Bow and Arrow" asterism (弧矢) referenced here belongs to the Well constellation (井宿) in traditional Chinese astronomy, comprising nine stars arranged like a drawn bow. Within Daoist belief, these celestial bodies possess the sacred function of exorcising evil and averting misfortune.

This passage depicts a salvation ritual conducted by the Lingbao (Numinous Treasure) school of Daoism. The phrase "kneeling reverently amidst joyous ceremonies, giving thanks for the bestowed virtues" describes Daoist priests kneeling in solemn gratitude within an auspicious atmosphere, acknowledging the divine gifts of De (Virtue/Power).

The imagery of "mulberry and catalpa trees (symbolizing homeland) flourishing harmoniously while pines and vines (representing hermit life) stand in solemn dignity" portrays the sacred ambiance of the ritual space. The text continues with astrological symbolism: "The ominous Wolf Star (associated with disasters) ceases its threats, allowing people to behold bountiful granaries in peace, while the fiery Phoenix Star (linked to warfare) withdraws its fury, ensuring homes remain forever free from conflagration."

"Publicly avoiding the Nine Untimely Deaths (Daoist classification of unnatural fatalities), privately receiving a thousand blessings" signifies communal protection from calamities and individual prosperity. The entreaty "For these sacred purposes, we humbly seek the enlightened witness of the sages" invites the celestial attestation of the highest Daoist deities.

The concluding invocations list three supreme Daoist divinities: the "Three Pure Ones (Sanqing) of Celestial Purity" (Jade, Upper, and Grand Purity), the "Boundless Blessing-Bestowing Celestial Worthy," and the "Five Dragons Peace-Safeguarding Celestial Worthy" (who stations directional dragon guardians). The closing formula "xiang lai" marks the ritual's successful completion according to liturgical convention.