《靈寶領教濟度金書》Vol. 215

This scripture records the altar-opening ceremony of the Lingbao School (one of Daoism's major traditions) during grand Zhaijiao (Daoist rituals), compiled by Southern Song dynasty Daoist Lin Lingzhen. Before the ceremony begins, priests first assemble in the Meditation Hall (preparation chamber), then proceed to the ritual platform accompanied by ceremonial music.

The incense offering initiates the rite: golden censers release azure smoke while jade tripods emit violet clouds—these fragrant vapors symbolize the ascent of devout prayers to the celestial realms. Next comes the veneration of deities from the Three Realms (heaven, earth, and water), inviting divine messengers like Gongcao (celestial couriers) and Lingguan to assist in conveying petitions.

Once the ceremony formally commences, priests open the altar to communicate with the Northern Dipper Lords (venerated stellar deities in Daoism). The primary objectives are: to connect with the Dipper's celestial palace, expel malevolent forces, and summon authentic spiritual energies. By shaking ritual chimes (referred to as "Linglang"), inner and outer purification is achieved, praying for the Zhaijiao's merits to reach fulfillment so that the Three Realms of heaven, earth, and humanity may rejoice together.

Subsequently, multiple revered deities are solemnly invited to descend, including: the Three Treasures (Dao, Jing, and Master—the highest Daoist divinities), the Nine Emperor-Star Lords of the Northern Dipper, ancestral Daoist masters (such as the Great Master of Mysterious Midst), along with guardian generals, the Grand Duke of Jupiter (Taisui), and local earth deities. Each deity fulfills distinct roles in collectively safeguarding the ritual space.

The text particularly emphasizes that these "golden-jade tones" (referring to Daoist liturgical chants) universally deliver salvation to all beings, a practice to be upheld across all times and places. Finally, the altar's purpose is reaffirmed: through its three-tiered structure (symbolizing the triad of heaven-earth-humanity) and four-directional arrangement, it mirrors the revolutions of the Northern Dipper's seven stars (Xuanji) to venerate the celestial host. The entire ceremony employs solemn liturgical procedures and exquisite ritual implements (pendants, banners, etc.) to express profound devotion to the Northern Dipper Lords.

This passage depicts the magnificent celestial bureaucracy of the Daoist cosmos, centered around the "Central Pivot" (zhongshu) - the supreme administrative hub of the heavenly realm. Known as the "Metropolitan Office of the Three Realms" and the "Convergence Hall of Ten Thousand Heavens," this divine seat of power features vermilion palaces mirrored against celestial gates, with azure mists encircling the abode of the Great Bear Star Lord (Gouchen).

The text emphasizes how the clamor of the mortal world pales before the numinous wonders of the celestial sphere, beseeching the Celestial Worthy (Tianzun, the highest Daoist deity) to extend compassion to sentient beings: using jade trees and numinous winds to transform mortals into sages, and sacred lotus waters to purify delusions and restore primordial truth. It vividly portrays the descent of celestial beings in paradisiacal realms like Mysterious Metropolis (Xuandu) and Azure Empyrean (Biluo) - moonlit cloud-stairs fluttering with immortal banners, star-bridges amidst misty seas surrounded by feathered canopies, as perfected beings arrive on crane-drawn dragon chariots, filling heaven and earth with auspicious radiance.

The latter section details the Nine Palaces of the Northern Dipper (Beidou jiugong, the Daoist seven-star constellation plus two assistant stars forming a nine-star system). Each palace features jade towers of distinct colors - azure citadels, golden terraces, vermilion platforms - spaced hundreds of miles apart, governed by celestial officials like the Grand Commandant (Taiwei), Chief Minister (Shangzai), and Minister of Works (Sikong). Special mention is made of the Ninth Supreme Palace guarded by Marshal Tianpeng (a Daoist guardian deity). Collectively, these nine palaces govern billions of primordial Qi energies, overseeing celestial constellations above, the Fengdu underworld below, and maintaining the life-registers of all mortals between, wielding supreme power to dispel calamities and resurrect the dead.

The passage concludes by revealing the fundamental principle behind these palaces' operation lies in the "unity of nature and form" (xingxiang), suggesting that only by comprehending this essential truth can cultivators attain authentic realization. The text simultaneously presents the administrative structure of the Daoist celestial court while embodying the doctrinal teaching of returning to primordial truth through spiritual cultivation.

This scripture depicts a Daoist purification ritual (Zhaijiao) and its accompanying prayers. After establishing the altar, the priest devoutly petitions the celestial deities for various blessings.

The priest first pays reverent homage to Heaven, expressing a series of aspirations: may his fundamental nature receive divine protection, his wisdom become perfectly penetrating, calamities be dissolved, his lifespan and blessings become boundless, the deceased attain salvation, and all sentient beings in water and on land receive spiritual merit. He trusts that the Supreme Celestial Worthy (the highest Daoist deity) will respond to these petitions, ensuring all wishes are fulfilled.

The text then describes the sacred scene at the altar: golden light circulates throughout the ritual space as if celestial stars were manifesting, with the Purple Tenuity Emperor's Throne (the North Star, symbolizing the Heavenly Emperor's abode) faintly visible. Three thousand emissaries and countless immortal officials encircle the area in protective formation, while the cries of phoenixes and cranes are heard, and coiled dragons are seen moving about. Following liturgical procedures (Keyi), the priest summons various deities to assist in the ritual.

The specifically invoked deities include: the Jade Dawn Purple Court Celestial True Great Spirit, the Three Thousand Divine Lords of Southern Mound, Seven Thousand Divine Generals, Golden Lads and Jade Maidens, Dragon-Tiger Divine Lords, and the Four Sages of the North Pole, along with countless divine troops. These beings will eradicate demonic influences, protect physical forms, and swiftly respond to petitions. The priest earnestly requests their immediate presence at the altar to help the incense offerings reach the celestial court, warning that any negligence will incur divine punishment.

Finally, through Dragon-Tiger talismanic commands (Fulu), myriad spirits are summoned, with all deities required to attend in solemn formation. The ritual particularly establishes a purification altar for a specific devotee (the Zhaizhu), seeking assistance from mighty spirits. The deities are entreated to fulfill their respective duties—expelling malignant forces while welcoming auspicious energies—with the triple offering ceremony (three ritual libations) expressing utmost devotion. The ritual concludes with the ceremonial scattering of flowers.

This passage describes the ritual protocol in Daoist Zhaijiao (purification rituals) for summoning the Five Directional Deities to protect the ceremonial altar. The five directions—east, south, west, north, and center—each have corresponding guardian deities.

From the east comes the Great Star Deity of the Nine Qi Azure Heaven, whose emerald radiance illuminates the eastern quarter, dispelling impurities and subduing demonic forces. This deity is assisted by the Kai Ming Child Attendant (a Dharma protector) holding the Nine Heavens Mandate (a celestial decree) that summons divine dragons to convey celestial edicts.

The southern direction is guarded by the Red Essence Deity of the Three Qi Cinnabar Heaven, who commands the Fire Department's divine troops to vanquish evil spirits. Wielding the Flowing Gold Fire Bell (a ritual implement), this deity—whose authority derives from the North Polar Purple Tenuity Emperor ("as commissioned by Beidi")—ensures the altar remains undisturbed.

In the west, the Great White Golden Star of the Seven Qi White Heaven emits brilliant light, where the White Sovereign Supreme Deity maintains watch. This deity stabilizes practitioners' body and mind, severs invasive pathogenic Qi, and preserves the purity of the sacred space.

The Primordial Black Numinous Lord (likely the Big Dipper Star Lord) of the Five Qi Mysterious Heaven governs the northern quarter, commanding celestial immortals to strictly inspect all spiritual entities. Holding the Jade Mandate (a celestial token), he seals demonic paths and illuminates the orthodox Dao.

Though the central direction isn't elaborated here, Daoist cosmology typically associates it with the Yellow Emperor or Yuan Shi Tianzun (Celestial Worthy of Primordial Beginning) who oversees the four cardinal directions.

Through chanting these incantations, the ritual master invokes the Five Directional Deities to descend and safeguard the altar, ensuring the ceremony's success. The concluding phrase "I attain flying immortality" expresses the practitioner's aspiration that with divine protection, they may ultimately achieve Daoist transcendence. The entire passage embodies the Daoist cosmological principle of "Heaven-Human resonance," where specific ritual forms enable communication and interaction with celestial powers.

This scripture describes the scene and prayer content of a Daoist purification ritual (Zhaijiao), comprising several key sections:

The passage begins with an incantation to summon celestial beings. It speaks of "the primal yellow Qi (一炁黄天)" harmonizing the Yin-Yang of heaven and earth while governing the profound truth of the Dao. The planet Saturn (镇星) radiates light illuminating the nine heavens, where a deity called "Enlightened Youth" (开明童子), also known as "Celestial Phosphorescence" (天璘), resides. The Yang essence within primordial Qi transforms into crimson mist, illuminating both the world and the practitioner's body, capable of dispelling all evil influences and vanquishing countless demonic entities. This demonstrates the universal power of the Zhongshan Divine Incantation, which can pacify the deities of the five directions and assist humans in achieving immortality.

Next comes the ritual procedure. The priest strikes the ritual drum twenty-four times (鸣法鼓二十四通) to summon the supreme Jade Emperors of the Nine Sovereigns from the Three Highest Heavens, along with their subordinate deities—including the Nine Sovereign Divine Officials, Flying Dragon Riders, Embroidered-Robe Messengers, and the Three Qi (三炁) True Deities. Simultaneously, announcements are made to the local earth god (玄坛土地) and various territorial deities, declaring the commencement of the purification ceremony.

The prayer content follows. The priest declares having conveyed the devotees' petitions to the celestial court, seeking empowerment from the primordial imperial righteous Qi (元皇正气) to ensure swift delivery of these prayers to the supreme sacred beings of the Ultimate Great Dao—including the Two August Sovereigns of the Central Heaven and the Jade Luminary Dao Lord of the Nine Sovereigns. The prayer then details its beneficiaries: blessings are sought for emperors and nobles, local officials, seven generations of ancestors, nine kinship relations, three teachers and four friends (of practitioners), all common people, even barbarian tribes from the four directions (蛮夷戎狄), and all sentient beings including scaled and feathered creatures.

Specific prayer requests include: seeking pardon for accumulated sins from past and present lives, avoiding twenty-four calamities such as the three disasters and four malevolent forces (三灾四煞); praying for wisdom to awaken to the Dao-mind, liberation from delusion to enter the gate of the Inaudible and Imperceptible (希夷)—the Daoist ideal of transcendent stillness—ultimately achieving permanent liberation from rebirth, realizing the Great Dao, and merging with sacred truth beyond the cycle of reincarnation.

The ritual concludes with veneration of the first star of the Northern Dipper's nine stars—the Yang Brilliance Star Lord of Greedy Wolf (贪狼阳明星君). All participants devoutly take refuge in the Nine Luminaries of the Dipper's Great Dao (斗中大道九辰), engaging in repentance and cultivation. The entire ceremony embodies the Daoist religious ideals of universal salvation and transcendental pursuit.

This scripture records a crucial segment of Daoist Zhaijiao (purification ritual) ceremonies, comprising three main components:

The first section depicts practitioners offering morning confessions to the deities. It mentions the "Imperial Chariot" (referring to the Big Dipper) completing its celestial circuit, while cultivators confess their failure to fully comprehend the transformations of Jing (essence), Qi (vital energy), and Shen (spirit), and their occasional impurities in body, speech, and thought during practice. They reverently pay homage to the "Three Supreme Treasures of Ultimate Truth" (Dao, scriptures, and masters), seeking divine protection.

Next come three hymns of praise. The first describes practitioners taking the Dao as their companion, upholding precepts to discipline the six sensory desires while maintaining a serene and detached mind—such cultivation earns even celestial demons' respect and guardianship. The second portrays the flourishing lineage of Dao cultivators, where practice can elevate seven generations of ancestors to heaven while enabling personal ascension in broad daylight. The third extols the profound mystery of the Great Dao, affirming that sincere practice liberates one from the sufferings of the Three Realms and hell's torments.

The concluding section details the ritual procedure. Daoist priests sequentially pay respects to the "Three Treasures of Daoism": the "Supreme Infinite Great Dao," the "Thirty-Six Sacred Scriptures," and the "Great Masters of Mysterious Centrality." During the altar consecration, the ritual master holds Zhenwen (esoteric scriptures) while offering incense and recitations, summoning the Nine Emperor Star Lords of the Big Dipper to dispel calamities and bestow blessings upon the ritual patron. The entire ceremony strictly follows Keyi (liturgical) protocols, employing secret texts like the "Jade Character True Script of Internal Sounds for Calamity Dispelling" to stabilize the ritual altar.

This passage describes a disaster-relief and blessing ritual from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, detailing how a Daoist priest conducts a talisman-burning ceremony to dispel misfortunes for devotees.

The priest first summons deities from the Ten Directions and Three Realms (the Daoist cosmological framework encompassing all existence) to eliminate sins, prolong blessings, remove calamities, and welcome auspicious fortune for the devotees. The Eight Trigram Deities (guardians of the eight cardinal directions) and Nine Palaces Officials (deities governing the nine celestial sectors) are all invoked to act immediately according to established Daoist liturgical protocols.

During the talisman burning, the Mystic Youth of the Central Heaven (a celestial messenger) delivers divine decrees to announce the petition across the eight directions of heaven and earth (represented by the eight stems, four dimensions, and twelve earthly branches). The petition requests the Supreme Administration of the Formless (the highest celestial authority) to erase past transgressions, increase future blessings and longevity, dissolve misfortunes, and ensure safety—all performed in accordance with ancient Mystic Ritual Codes (time-honored Daoist ceremonial traditions).

The ceremony then addresses three tiers of deities: upward to the formless supreme deities of the infinite heavens; mid-level to the Jade Pivot (the Big Dipper), sun-moon-five-planets deities, and celestial phenomena spirits; downward to earth deities of mountains, rivers (including the Five Sacred Peaks and Four Great Rivers), and hills. Through sincere prayer, fasting, scripture recitation, and other practices, devotees seek to erase karmic records, avert disasters, and obtain health and long life.

The ritual concludes by solemnly reaffirming the priest's sacred office (Fayi, the ordained ritual authority) and respectfully invoking the Northern Dipper deities: the Three Pure Ones (Yuanshi Tianzun, Supreme Lord Lao, and Lord Lao), the Jade Emperor, the Purple Tenuity Emperor, and the seven star lords of the Dipper (including Greedy Wolf, Giant Gate, Prosperity Store, and other stellar deities). This sacred communication aims to fulfill devotees' aspirations for calamity relief and longevity extension.

This scripture describes an elaborate Daoist Zhaijiao (purification ritual) ceremony dedicated primarily to the Northern Dipper deities (the seven stars of the Big Dipper) and other significant celestial beings. The Daoist priests reverently invite various deities to descend upon the ritual altar:

First enumerated are the seven stellar lords of the Northern Dipper system: the Jade Dawn Lord of Military Prowess (Wuqu), the Jade Dawn Lord of Army Breaker (Pojun), and others, along with the Emperor of Celestial Firmament (the eighth star of the Dipper) and the Nine Imperial Consorts of the Dipper (nine stellar goddesses). The text further mentions the Three Platforms stellar deities (three auxiliary stars), the Three Officials (Heavenly, Earthly, and Water Officials), the Five Thearchs (sovereigns of the five directions), and other important celestial beings, including the sixty Jiazi natal year guardians (each person's birth year corresponding to a protective stellar lord) and the Great Master of Mysterious Center (an important Daoist patriarch).

The priests express their gratitude for obtaining the opportunity to cultivate the Dao, diligently practicing with the seven divisions of Daoist scriptures (key Daoist classics). Humbly comparing human life to a white colt's fleeting shadow across a crevice (metaphor for time's swift passage), they sincerely pray for celestial blessings to rain equally upon all, hoping the thunderous might of heaven might forgive transgressions. Though their offerings are as meager as wild grasses, they present them devoutly, beseeching the deities to lend their ears.

When arranging the ritual space, they strictly follow Daoist liturgical protocols: hanging the Three-Five Huoluo diagrams (Daoist talismanic charts), positioning the Nine Palaces flying star formations (Daoist cosmological arrays), and setting up feathered canopies and rainbow banners at the eight directional gates of the altar. The entire ceremonial ground is adorned with phoenix-patterned banners, resplendent amidst crimson clouds and azure radiance.

Commencing on an auspicious day, the ritual seeks to dispel misfortunes for the patron sponsoring the ceremony: through scripture recitation, incense processions, flower scattering, and prostrations, they pray for a hundred blessings to descend and a thousand calamities to dissipate. May prosperity and rank be bestowed, disasters kept at bay, joyful energy fill the household, and happiness embrace kin.

Finally, they earnestly entreat the Three Supreme Treasures (Dao, scriptures, and masters) and the Nine Dawn stellar lords (Northern Dipper deities) to compassionately oversee the proceedings, commanding all celestial officials and dharma protectors: requiring the Ritual Supervisors (deities overseeing ceremonies) and Dharma Attendants (spirits guarding the teachings) to jointly protect the rite, warding off demonic obstructions across the nine heavenly realms, ensuring the Dao's methods proceed unimpeded and true spiritual energies gather at the altar.

This scripture passage contains the prayer texts and spirit-visualization rituals from Daoist purification ceremonies (Zhaijiao) and liturgies (Keyi), primarily consisting of several sections:

First, it describes the practitioner's mental and physical state during the ceremony: one must achieve inner stillness, focused will, freedom from distractions, and spiritual clarity. Through concentrated visualization (a meditative practice), the mysterious chamber (referring to the inner cultivation space within the body) becomes luminous and transparent. When the practitioner resonates with the Qi of heaven and earth, communication with the divine is established, completing the merit of the ritual.

Next come twelve auspicious wishes - ranging from celestial harmony and sage longevity, through seasonal regularity and flourishing vegetation, to household peace and national prosperity, concluding with prayers for the widespread merit of the ceremony and frequent divine signs. These aspirations embody the Daoist spirit of universal salvation.

During the spirit-visualization and incense-offering segment, deities such as the Incense Official Messengers and the Left-Right Dragon-Tiger Lords are invoked to descend upon the altar. The faithful believe sincere offerings can summon auspicious signs like the Golden Fluid Elixir (Jinye Danbi) and magic mushrooms (Zhiying), gathering celestial beings. Practitioners hope through these rituals to attain immortality, while participating officials and departed souls all receive blessings.

The final section presents petitions to supreme deities, including the Ultimate Truth of Boundless Greatness (the highest Dao manifestation), the Two August Emperors of the Central Heaven, and the Nine Jade Emperor Lords (high-ranking immortals), conveying these sincere prayers to the celestial realm.

The entire passage manifests the Daoist ceremonial principle of "connecting above with the divine, while aiding below the netherworld." Through ritual, heaven and humanity unite in pursuit of both personal cultivation attainment and social harmony.