《靈寶領教濟度金書》Vol. 204

This scripture documents a Daoist plague-dispelling zhaijiao (purification ritual) liturgy compiled by Lin Lingzhen during the Southern Song dynasty, belonging to the Lingbao school's salvation rituals.

The ceremony begins with the priest performing "Pacing the Void and Sprinkling Purification," where they tread the Yu Steps (a special footwork pattern) while sprinkling purified water to cleanse the altar space. Next comes the recitation of the Guardian Spirits incantation, summoning the powers of the Five Planets (Wood, Fire, Earth, Metal, Water): the Water Star dispels calamities, the Wood Star brings vitality, the Fire Star (Yinghuo) eliminates misfortunes, the Metal Star (Taibai) wards off weapon injuries, and the Earth Star (Zhenxing) stabilizes the four directions to ensure household and national peace. These deities' names are recorded in the celestial jade registers, capable of riding clouds and mist to traverse between yin and yang realms.

The ritual master then burns incense to invoke various plague deities: including the Celestial Mandate Emperor-Commander who governs seasonal epidemics, the Annual Division Kings overseeing the four seasons, along with celestial plagues, earthly plagues, mountain plagues, household plagues, well plagues, and hearth plagues, plus plague contingents under the Celestial Ministry, Mountain Prefectures, and local territorial deities. City gods and various divinities are also invited to witness the proceedings.

The scripture explains plague causation: when heaven-earth yin-yang becomes imbalanced, disrupting normal seasonal patterns of cold-heat-dryness-dampness and disturbing wind-rain-darkness-light cycles, epidemic qi spreads. The ritual sponsor (zhai host), having sincerely examined their conduct but finding chronic illness unrelieved by medicine, now conducts this sacrifice to beseech the Five Directional Sovereigns for mercy. The text implores deities to swiftly descend upon cloud chariots and moon-steeds to receive offerings and assist in dispelling the epidemic.

Through sequential steps of reverent deity invitation, plague etiology explanation, and devout supplication, the ritual aims to harness divine power against epidemics. The concept of "Five Plagues" reflects ancient understanding of infectious diseases originating from heaven-earth-human disharmony.

With utmost urgency and reverence, I offer this prayer. First, I present sacrificial offerings, burning incense to respectfully address: the Five Plague Deities (divinities governing epidemics), all departmental true rulers (deities with specific jurisdictions), and all mighty spirits within and beyond this locality.

I have heard that the sacred beings of the celestial realms, in their compassion, bestow secrets for nurturing life and prolonging vitality. We mortals eagerly seek their grace, relying on methods to preserve our lives. The ailments of the people stem from the three poisons of greed, hatred, and delusion, yet the benevolence of Heaven treats all equally. Observing the patterns of Heaven and Earth, the waxing and waning of Yin-Yang through the four seasons and eight solar terms, the cycles of the Five Phases (Wood, Fire, Earth, Metal, Water) and six climatic influences (ancient Chinese medical concept) revolve endlessly. The unseen realms silently govern these laws, while the Dantian (energy center) quietly regulates the body’s functions.

The deities patrol the five directions and eight extremes. When humans are entangled in karmic obstructions, malign Qi spreads through their dwellings. Those rooster-headed, ghost-bodied deities scatter the energies of heat and cold sickness, while the horse-headed, human-bodied retinues bring calamities. Epidemics may spread through streams and mountain valleys or erupt in deep forests. Without beseeching the grace of the Heavenly Emperor, how can the people be saved?

Now, the fasting master (one conducting purification rituals), having failed to cultivate the Ten Virtues (Buddhist ten wholesome deeds) in daily life and frequently committing transgressions, has incurred Heaven’s wrath, suffering bodily illness. Resentful spirits lodge complaints, damaging the body’s Qi and blood. Even if legendary healers like Cang Gong and Bian Que were reborn, or Qi Bo and the Yellow Emperor returned, they could hardly cure these meridian disorders and mental confusion. Lying ill for days, one can only beat the pillow and cry to Heaven. Thus, this life-preserving Zhaijiao (purification ritual) is established, praying for renewed vitality.

May the deities extend boundless mercy, pardoning past offenses and dispelling all suffering. Bestow future peace and dissolve manifold misfortunes. Let metals, stones, plants, and trees return to harmony, and may all actions—walking, standing, sitting, lying—proceed smoothly. May the household rejoice, free from fear of contagion; may neighbors live in tranquility, forever released from chronic illness. If this plea is granted, gratitude and virtue shall be repaid.

Once more, I present offerings, burning incense to declare: retribution for good and evil follows like a shadow; the response to fortune and misfortune is as immediate as a drumstick striking its drum. The merits and faults of mortals cannot be hidden; the deities’ rewards and punishments are precise and impartial. The fasting master trembles day and night, fearing the worsening of illness...

This scripture describes a person suffering calamities due to transgressions from past and present lives, who ultimately offers sincere repentance and seeks divine protection.

It begins by recounting the individual’s past misdeeds: failing in loyalty to rulers and filial piety to parents, lacking humility toward family and friends, indulging in gossip and distorting truth, and obsessing over illusory fame and wealth. By indulging sensory desires (the six roots—eyes, ears, nose, tongue, body, and mind), they accumulated layers of sin. These offenses were recorded by the underworld (local earth deities and village registers), bringing inevitable misfortune.

Thus begins their profound self-reflection and resolve for renewal. They beseech Heaven: to dispel calamities and restore bodily health (the organs and viscera); to cleanse foul Qi (stale energies) and stabilize the spirit; while also praying for divine guardianship over their village, preventing further harm. They declare all people under Heaven are children of the celestial realms (the Three Pure Heavens of Daoism), pleading the deities not to inflict suffering.

Next comes intercession for the ritual patron (the one sponsoring the Zhaijiao purification rite): praying for recovery from illness (complete healing), elimination of disasters, household peace, thriving livestock, and flourishing crops. Humbly likening themselves to wild herbs (common edible weeds), they beg for divine compassion.

The conclusion is the farewell to the deities: offering incense to the Five Plague Spirits and all celestial beings. They declare the grand ritual (treasured fasting and jade offerings) prepared, seeking final grace—restoration for the long-ill and revival for withered bones. As the incense wanes (its fragrance fading, embers cooling), they reverently send the gods back to Heaven, expressing reluctant parting.

The "Returning Chariot Hymn" is chanted during the deities’ departure, while "xianglai" marks the ritual’s completion. The entire passage illustrates Daoism’s holistic process of repentance, ritual communion with the divine, and prayers for dispelling misfortune.

The 204th volume of the Lingbao Lingjiao Jidu Jinshu documents essential Daoist salvation rituals (delivering deceased souls). This section primarily explains how to liberate souls from suffering through zhaijiao (Daoist ceremonial rites).

The scripture meticulously records the complete salvation process, including altar construction, scripture recitation, and food offerings. The ritual master must first establish a sacred altar (ceremonial space) arranged according to specific orientations, then chant designated Lingbao school (a major Daoist lineage) scriptures. During the ceremony, ritual implements like purified water, incense, and fulu (talismanic writings) are prepared, with purification steps involving incense burning and water sprinkling.

The food offering segment holds particular significance. Through incantations and mudras (ritual hand gestures), the master transforms ordinary food into "Dharma nourishment" for departed souls. The text emphasizes that only practitioners with sincere devotion can genuinely assist souls toward liberation. Every procedure must strictly follow transmitted protocols, as any error may compromise the ritual's efficacy.

This section also details differentiated salvation methods—for instance, victims of unnatural death (hengsi) require special grievance-resolution rites, while meritorious souls attain deliverance more easily. The scripture concludes by revealing that saving others simultaneously cultivates one's own spiritual progress, embodying the Daoist ideal of self-cultivation through benefiting all beings.