《靈寶領教濟度金書》Vol. 213

This passage records the complete procedure of the Evening Court Ritual (晚朝) practiced by the Lingbao (灵宝) school, one of Daoism's major lineages. Before commencing, the ritual master and devotees first pay homage to ancestral masters, focusing their spirits to enter the proper ceremonial state. They then recite the "Guardian Spirits Incantation" (卫灵咒), a purifying chant used in Daoist rituals to sanctify the altar space. Its essence invokes the auspicious Qi emanating from the Five Directional Stars (五方星辰, celestial bodies corresponding to the five viscera in Daoist physiology), while the Celestial Worthy of Primordial Beginning (元始天尊, one of Daoism's supreme deities) gathers all divinities to harmonize celestial and terrestrial energies. Holding ritual implements like jade talismans (玉符) and precious scepters (宝节), the master employs melodic intonations to activate subtle cosmic forces, using fire purification methods to dispel malevolent influences. The incantation proclaims power to suppress ten thousand demons, eliminate calamities, and dissolve darkness with divine radiance—welcoming the descent of immortals so all beings may receive universal grace.

After twenty-four strikes of the ritual drum (法鼓), the ceremony proceeds to the "Kindling the Incense Burner" (发炉) segment—a zhaijiao (斋醮) purification rite for invoking deities through incense. The master summons exalted divinities including the "Jade Emperors of the Nine Sovereigns from the Three Supreme Heavens" (无上三天九皇玉帝), along with emissaries like the Brocade-Robed Messengers (绣衣使者) and the Three Qi True Deities (三炁正神, spirits embodying primordial energies). These are entreated to notify the local earth gods (土地神) and regional deities that an evening audience will be held: the devotees' petitions have been recorded for celestial transmission, seeking empowerment through the Primal Sovereign's Pure Qi (元皇正气, fundamental cosmic energy) to swiftly convey their prayers to the ultimate source of the Dao.

Identifying humbly as "this minor minister" (小兆臣某), the master leads all participants in devoutly petitioning Daoism's highest pantheon. This includes the Three Pure Ones (三清尊神: the Celestial Worthy of Primordial Beginning, the Supreme Lord of the Dao, and the Supreme Elder Lord), the Jade Emperor (玉皇上帝), and the personified stellar deities of the Big Dipper (北斗七星君: the Greedy Wolf, Giant Gate, Prosperity Store, Literary Curves, and Pure Chastity star lords). In Daoist cosmology, these stellar sovereigns govern specific functions—for instance, the Greedy Wolf Star Lord (贪狼星君) presides over longevity, while the Giant Gate Star Lord (巨门星君) subdues evil. Through meticulous liturgical procedure (科仪), the ritual constructs a bridge between human and divine realms, embodying the Daoist cultivation principle of "cosmic resonance between heaven and humanity" (天人感应).

This scripture describes the sacred immortals of the Taoist Big Dipper (Beidou) celestial system and their majestic virtues and divine powers. It first enumerates the honorific titles of numerous deities within the Beidou pantheon: including the Jade Dawn Lords of the Seven Stars (Wuqu Yuchen Jun, Pojun Yuchen Jun, etc.), alongside assisting deities like the Tian Gang Star Lord, Nine Imperial Consorts, and Three Terraces Star Lords. Collectively called the "Lords of Dao and De within the Dipper," they form a complete celestial hierarchy together with the Sixty Jiazi Destiny Star Lords and the Great Master of Mysterious Centrality.

The text then explains these deities possess extraordinary powers: they manifest the mysterious Qi of emptiness through the Hetu and Luoshu (ancient mystical diagrams), and employ the Hunyuan Six Jia (Taoist ritual arts) to perform miraculous transformations. They soar effortlessly among the constellations, while also sitting in meditation to harness the power of Kuigang (names of Beidou stars). Through esoteric practices like the Three-Five method and Huoluo rituals, they reveal their divine majesty, using the Twenty-Eight Lunar Mansions as their celestial framework to govern all spirits and regulate heaven and earth.

Taoist practitioners declare their devout commitment to the True Dao, wearing the Jade Purity Cavern Yang talismans (Taoist ritual implements) with aspirations to ascend to the Purple Palace celestial realm. They cultivate profound arts with pure faith, persisting in spreading the sacred teachings despite time passing like shifting clouds and wind, while praying for heavenly blessings. All sincere supplications are heard and protected by these deities.

The concluding section emphasizes that since the primordial era when the Celestial Worthy of Primordial Beginning (manifested as the Dragon Han epoch) created heaven and earth, the true sages of the Golden Palace and Jade Walls (celestial courts) have widely disseminated their teachings. Their merit extends to all terrestrial and aquatic beings, granting protection to devout worshippers and dispelling calamities for virtuous practitioners. The ritual host (Zhaizhu) dwelling in the mundane world should follow the guidance of the Beidou (Jade Dipper), using compassion as their boat and wisdom as their lamp to seek liberation from the sea of suffering, accumulating merit through repentance and disaster-dispelling practices.

This passage describes a Daoist purification ritual (Zhaijiao), depicting the solemn and sacred altar arrangement and the scene of incense offerings for blessings.

Within exquisitely adorned mushroom-canopied curtains, six mansion-like altar platforms connect to jade towers resembling the Northern Dipper constellation. Emerald canopies flutter while beaded banners blaze a radiant path. The night's spiritual energy (Qi) swirls as the Orion banner dances along the ecliptic (the sun's path); the Milky Way's brilliance pours across the azure sky. Immortal cranes draw carriages in circling flight, their phoenix bells harmonizing in chorus.

During the ceremony, Daoist priests offer prayers with simple, devout hearts. Tonight's dawn altar procession begins as the ritual masters light the first incense stick, praying its smoke may rise to venerate the "Most True and Supreme Celestial Worthy of the Dao Treasure" (one of Daoism's highest deities). All present bow deeply, dedicating these merits to wish for the emperor: may his virtue (De) unite with the boundless Dao, his grace permeate all beings, his calendar reforms accord with celestial timing, and his rule surpass the earth's axial rotation. They pray for enduring prosperity, for imperial consorts to maintain palace decorum, and for crown princes to diligently attend to governance.

The second incense stick is lit to venerate the "Supremely True Celestial Worthy of the Scripture Treasure," praying that the fasting master's nature and life may align with the Dao, with profound spiritual cultivation. May his character be as noble as orchids, his family legacy pass on like swallows' wings, his descendants flourish like catalpa trees, ultimately ascending like clinging to dragon scales to attain eminence.

Finally, the third incense stick honors the "Supremely True Celestial Worthy of the Master Treasure." After each incense offering, all participants chant in unison "unite with the Dao in truth," expressing their aspiration for oneness with the supreme truth.

Note: "Twisting incense" refers to a specific Daoist ritual method of offering incense. "Jade pivot" (Xuanji) denotes the Big Dipper, "phoenix bells" (Luanhe) are the chimes on immortal phoenix-drawn carriages, "swallow wings" (Yanyi) metaphorically represent ancestral legacy, and "clinging to dragon scales" symbolizes receiving imperial favor.

This scripture forms a crucial part of Daoist Zhaijiao (purification rituals), expressing the aspiration to liberate departed souls and seek blessings through meritorious cultivation.

The text begins by describing the reverent act of kneeling in ritual, dedicating these merits to the ancestors of the patron sponsoring the ceremony. May the souls of seven generations of ancestors, nine clans of relatives, and all beings burdened by the "three lives and four debts" (karmic obstacles from past rebirths) be freed from the suffering of the underworld. May they awaken to their true nature, transcend the bonds of desire, break free from karmic entanglements, and ascend to the pure and Wuwei (non-action) realm of immortals. Like sunlight warming a frigid valley or spring breezes reviving a shadowed courtyard, may they realize the emptiness of all phenomena, attain the supreme vehicle of enlightenment, and see through the illusions of the "six semblances" (dreamlike impermanence).

Next comes the declaration of refuge in the Three Treasures of Daoism—the Dao (the Way), the Jing (scriptures), and the Shi (teachers). With incense and prostration offered to the supreme masters and realized adepts, the practitioner seeks unity with the Great Dao. This is followed by three verses of praise:

The first verse teaches that cultivators should take the Dharma as their companion, treasuring the scriptures as precious jewels. By disciplining the six senses (sight, hearing, smell, taste, touch, and thought) through precepts and dissolving desires through recitation of the Dao, one attains serenity. In this state of detachment, righteous Qi (vital energy) flourishes, and the Shen (spirit) rests in tranquility. Even celestial demons will revere and protect such a practitioner, ensuring blessings across lifetimes.

The second verse describes how, when the nation prospers and the Dao flourishes, both celestial and human beings may fulfill their aspirations together, entering the Mahayana (universal salvation) path. Through sincere devotion, they establish fields of merit, keeping the Dharma wheel ever-turning. May seven generations of ancestors ascend to the heavenly realms, and may the practitioner themselves achieve daylight ascension to immortality.

The third verse extols the profound mystery of the Dao, declaring that no sincere prayer goes unanswered. Through cultivation, one may attain immortality, forging an indestructible vajra body that transcends the sufferings of the Three Realms (desire, form, and formlessness) and liberates beings from the Five Torments of hell (mountain of knives, forest of swords, etc.). The passage concludes with reverent homage to the Supreme Dao Ancestor.

Finally, the scripture prescribes three solemn bows: the first to the supreme and boundless Dao, the second to the Thirty-Six Sacred Scriptures (core Daoist texts), and the third to the Great Master of Mysterious Centrality (Laozi). The presiding priest, humbly identifying as "this minor officer," leads the ritual assembly in once more invoking the celestial deities of the Northern Dipper pantheon. This includes the highest Daoist divinities—Yuanshi Tianzun (Celestial Worthy of Primordial Beginning), Taishang Daojun (Supreme Lord of the Dao), Taishang Laojun (Lord Lao the Most High)—as well as the Jade Emperor, the Purple Tenuity Emperor, and other stellar sovereigns who govern cosmic destiny.

This scripture describes an elaborate Daoist purification ritual (Zhaijiao) primarily seeking blessings from the Nine Emperor Stars (Beidou Jiuhuang, the nine stellar deities venerated in Daoism). During the ceremony, the chief officiant sincerely confesses transgressions, hoping to eliminate misfortunes and receive blessings through liturgical practice (Keyi).

The ritual space is arranged with solemn grandeur, establishing a purified altar platform according to the specifications of the Jade Bookcase (Yuji, an important Daoist text). The officiant petitions: that the Nine Emperors bestow longevity and blessings, that the Seven Primes (the Big Dipper stars) safeguard the physical form; that misfortune-bearing stars retreat while auspicious influences descend; that malignant energies (Xieqi) disperse from households as the Beidou deities remove all obstacles.

Specific petitions include: personal purification from karmic obstructions and mental clarity; domestic harmony and joy; societal prosperity with national stability, public welfare, and agricultural abundance. Special prayers are offered for the salvation of deceased souls, that all wandering spirits in the underworld may obtain liberation and rebirth opportunities.

The scripture concludes with five grand vows: universal dissemination of the Dao's truth, enlightenment for all beings, liberation for hell-bound souls, salvation for orphaned spirits, and global peace with bountiful harvests. These aspirations embody Daoism's religious ideal of benefiting the world and delivering sentient beings, encompassing both personal cultivation goals and hopes for social harmony.

(Note: The term "tuoyue" refers to bellows, metaphorically representing cosmic creation; "yaoli" denotes celestial calendrics; "zhuchan" describes the orbital paths of constellations)

Sixth Wish: May all ministers be loyal and all children filial, may rulers be benevolent and fathers compassionate.

Seventh Wish: May all people within the Four Seas be reunited, and even adversaries dwell together in harmony.

Eighth Wish: May fetuses in the womb and fledglings in their nests alike grow safely and peacefully.

Ninth Wish: May those with chronic illnesses and those newly afflicted both recover swiftly and completely.

Tenth Wish: May all destitute and helpless beings obtain ample clothing and food, living without want.

Following this comes the ritual of visualizing deities and offering incense prayers. The Incense Official Envoys (divine administrators of incense), the Left and Right Dragon-Tiger Lords (guardian generals), and all attendant incense spirit-officials will spontaneously manifest when the practitioner ascends the altar at night to practice the Dao. At this time, auspicious signs will appear in the ceremonial space—golden liquid (sacred alchemical substance), cinnabar-jade (immortal elixir), and lingzhi mushrooms of longevity.

Numerous deities will gather before the incense burner, enabling the practitioner to study the Dao and attain realization, to seek immortality and achieve transcendence. All officials participating in the zhaijiao (purification ritual) will receive blessings, while beings of both yin and yang realms will be bathed in divine grace. Immortal youths and jade maidens from the Ten Directions will receive the incense smoke, swiftly conveying the practitioner's sincere petitions to the supreme source of the Great Dao.

These petitions ascend to: the highest deities of the Utmost Truth and Limitless Great Dao, the Two Great Celestial Worthies of the Central Heaven (high-ranking Daoist divinities), and the sacred presence of the Nine August Jade Capital Dao Lords (important immortals governing the celestial realms).

The ceremony concludes with closing hymns to guide participants back from the ceremonial tent, accompanied by expressions of gratitude to the transmitting master. This passage originates from Volume 213 of the Lingbao Lingjiao Jidu Jinshu (Numinous Treasure Scripture for Salvation Through Compassionate Teaching).