《靈寶領教濟度金書》Vol. 216

This is the concluding ritual of a Zhaijiao (purification ritual) recorded in the Daoist scripture Lingbao Lingjiao Jidu Jinshu, compiled by Master Shuinan Lin Lingzhen, which documents the complete liturgical procedure.

Before the ceremony begins, the ritual master and devotees must first pay reverent homage to the patriarchs and focus their Shen (spirit). They then recite the "Weiling Zhou" (Guardian Spirit Incantation), a common Daoist protective chant whose essence invokes: the Five Planets (Wood, Fire, Earth, Metal, Water) to illuminate the four directions—with Mercury dispelling calamities, Jupiter bringing auspiciousness, Mars eliminating misfortunes, Venus averting warfare, and Saturn stabilizing the nation. The chant expresses the aspiration for one's name to be recorded in the celestial jade registers, to roam the ten directions astride immortal winds and clouds, to summon deities by riding five-colored clouds, and to command myriad spirit-officials to guard the perfected immortals.

The ritual master then strikes the ceremonial drum twenty-four times—a standard Daoist method of communicating with the divine. This is followed by solemnly inviting the highest deities of Daoism: the Nine August Jade Emperors of the Three Supreme Heavens (Sanqing), while summoning assisting spirits including the Nine August Spirit-Officials, Flying Dragon Riders, and Embroidered-Robe Messengers. Simultaneously, the local earth deities are notified that the Zhaijiao has been successfully completed, with all petitions delivered to the celestial court.

Addressing himself humbly as "this minor minister [name]", the ritual master leads participants in burning incense and offering prayers. The merits of this ceremony are dedicated to: the current emperor, nobility, and local officials; one's ancestors for seven generations and extended family; the Three Teachers and Four Companions (spiritual guides in Daoist practice); all people including foreign tribes; and every living creature from birds to beasts. They beseech the venerable deities of the Nine Stars of the Northern Dipper (the seven stars of Ursa Major plus two assistant stars) to absolve accumulated transgressions across lifetimes, deliverance from the Three Calamities and Four Malevolences, awakening of wisdom, realization of the Dao-mind, liberation from samsara, and ultimately attainment of perfection to ascend and join the ranks of sages and immortals.

The entire liturgy embodies Daoism's religious compassion for universal salvation and deliverance of departed souls. Through meticulous Keyi (liturgical) procedures, it expresses reverence for the divine and earnest prayers for the liberation of all beings.

This passage is a penitential liturgy from Daoist purification rituals (Zhaijiao), comprising three main sections:

First, the Daoist priests devoutly offer repentance to the Greedy Wolf Star Lord (the first star of the Big Dipper) among the Nine Dipper Stars (the Daoist belief that the Big Dipper consists of seven stars plus two assistant stars). They confess their heavy sins, uneradicated evil roots, and difficulty in cultivating virtuous thoughts, seeking to eliminate misfortunes through venerating the Dipper Lords. The text mentions "the celestial pivot establishing its image," referring to the Big Dipper as the celestial emperor's chariot wheel, while "Nine Numinous Ones" denotes the nine star lords governing heaven and earth. The priests hope their transgressions may be erased from the Black Registers (underworld records of sins) and their merits recorded in the Cinnabar Books (immortal registers of virtuous deeds).

Following this are three hymns: The first advises practitioners to take Buddhist teachings as companions, treasure scriptures, strictly observe precepts to control the six sensory desires (arising from eyes, ears, nose, tongue, body, and mind), attaining through serenity a state revered even by celestial demons (obstacles to cultivation). The second describes how Daoist practice brings familial prosperity and scriptural dissemination, ultimately transcending rebirth to enter the Mahayana realm. The third declares that the profound and mysterious Dao fulfills all sincere prayers, and through cultivation one may achieve an indestructible diamond body, surpassing the sufferings of the Three Realms (Desire, Form, and Formless Realms) and liberating from the Five Torments of hell (including the Mountain of Knives and Forest of Swords).

The conclusion features threefold prostrations: first to the Supreme Limitless Dao (the highest object of Daoist veneration), then to the Thirty-Six Sacred Scriptures (collective term for Daoist classics), and finally to the Great Master of Mysterious Center (referring to Laozi). The closing reaffirms the ritual officiant's sacred rank (the priest's ritual identity) and reports to the Dipper Constellation's Primordial Heavenly Worthy (the supreme Daoist deity) and successive lineage masters.

This scripture primarily describes the sacred pantheon of the Northern Dipper Deities (the Seven Stars of the Big Dipper plus two auxiliary stars forming the Nine Emperor Deities) in Daoism, along with the divine setting of Zhaijiao (purification rituals).

It first enumerates the revered deities of the Northern Dipper system: Supreme Dao Lord (one of Daoism's highest deities), Jade Emperor (the celestial sovereign), and Purple Tenuity Emperor (the North Star deity) presiding over the Dipper. It then details the titles and divine functions of the Nine Emperor Star Lords—the seven primary stars (Greedy Wolf, Giant Gate, Prosperity Store, Literary Curves, Pure and Honest, Martial Arts, and Army Breaker) plus two auxiliary stars (Outer Support of Cave Brightness and Inner Assistance of Hidden Light). The text also mentions other important deities in the Dipper Ministry, such as the Tian Gang Star Lord, Nine Emperor Consorts, and Sixty Jia Zi Birth Star Lords, forming an extensive celestial hierarchy.

The latter portion depicts the solemn scene of a Zhaijiao ritual: Daoist priests establish a sacred altar (Yaotan) following traditional liturgical procedures, with incense smoke curling upward (the "hundred blended silver incense" refers to various precious aromatics) and purple mists enveloping the celestial path. The ceremonial procession holds jade pendants and banners while performing the Nine Heavenly Immortal Music (the ninefold Jun music), with emerald banners and jade canopies symbolizing the majesty of the celestial palace gates. Various ritual specialists gather to participate in this sacred ceremony.

Finally, it states that the ritual commences on a specific day, where the patron (the principal officiant or merit sponsor) seeks divine protection. The term "declaring petitions" refers to reading Qingci (Daoist memorial documents addressed to celestial deities), while "submitting prayers" means presenting requests to the deities, embodying the Daoist religious concept of "heaven-human resonance."

This passage documents a Daoist purification ritual (zhaijiao), describing the complete process of a ceremony held for the patron (the sponsor) to dispel misfortunes and invoke blessings.

The ritual begins with the officiating priest declaring its purpose: Through three days and five nights of fasting and spiritual practice, the energies of heaven and earth will be harmonized to eliminate calamities, ensuring that both public and private affairs remain undisturbed, and every household enjoys peace and joy. The priest expresses faith that through sincere prayer, the celestial realm has already responded to this devotion—with yin and yang balanced, misfortunes naturally dissipate.

The text then depicts the ceremony's successful conclusion: Celestial and mortal realms celebrate together as deities and humans share in the jubilation. In the south, divine steeds draw chariots returning to the heavenly palaces, while in the north, the Hua Gai constellation (an important Daoist astral deity) gradually withdraws its radiance. All invoked immortals return to the Pure Void Heaven (one of the Three Pure Realms) and Jasper Canopy Heaven (among the Thirty-Six Heavens).

The priest announces the recording of merit to be reported to the celestial court. With reverent trepidation, mindful of potentially violating heavenly statutes, they seek repentance and renewal—hoping to atone through virtuous deeds. This fulfills both the compassionate teachings of the Celestial Worthy and the sincere devotion of the faithful.

The ceremony then proceeds to the "Summoning the Guardians" phase (a ritual step to invite deities), respectfully invoking the Jade Dawn Lord of the Nine Emperor Stars of the Northern Dipper. Holding the Mystic Numinous True Scriptures (esoteric Daoist texts), the priest consecrates them with incense smoke while reciting incantations to dispel calamities and prolong life. These sacred texts are transmitted to all spirits between heaven and earth—including deities of sun, moon, stars, sacred mountains, and rivers—beseeching them to eliminate the patron's misfortunes, extend lifespan, absolve transgressions, and usher in auspiciousness.

The conclusion reaffirms: Through the patron's sincere cultivation and scripture recitation, may their transgressions be cleansed and name registered in the immortal registers (the "vermilion records" of transcendents). Henceforth may they remain untouched by misfortune, enjoying continuous peace and prosperity.

Note: The recurring term "three-five" refers to the Three Luminaries (sun, moon, stars) and Five Planets (Venus, Jupiter, Mercury, Mars, Saturn), while "the Jade Mechanism" denotes the Big Dipper—all central to Daoist astral veneration. The entire ritual embodies the Daoist principle of "celestial-human resonance," where specific ceremonies facilitate communication with deities to transform personal destiny.

This passage is an important liturgical text from the Lingbao (Numinous Treasure) tradition of Daoism, excerpted from the Lingbao Lingjiao Jidu Jinshu (The Golden Book of Lingbao Salvation Through Teachings and Rituals). It primarily describes prayerful vows and the procedures of a zhaijiao (purification ritual).

The text first depicts the physical and spiritual states sought by practitioners: preserving one's nature and life, prolonging longevity, maintaining joy without sorrow, and enjoying robust health and tranquility. It then addresses the celestial deities, announcing the completion of disaster-averting rituals (specifically the "Mysterious Numinous Inner Sounds of the Wang Character Merit for Dispelling Calamities"). The prayer seeks heavenly bestowal of long life, divine blessings, removal of twenty-four types of misfortune, permanent protection from demonic obstructions, realization of fifteen auspicious responses, and perpetual well-being. The passage concludes with reverent homage to the Limitless Great Dao (the supreme truth in Daoism).

Following this are twelve grand vows: First, may heaven and earth remain clear and bright; second, may cosmic energies (Qi) stay pure; third, may sages enjoy eternal longevity; fourth, may teachings spread universally; fifth, may sweet dew descend from heaven; sixth, may the earth manifest auspicious signs; seventh, may the four seasons follow their proper order; eighth, may all beings flourish; ninth, may every household practice filial piety and harmony; tenth, may the nation continuously produce worthy talents; eleventh, may the merits of zhaijiao rituals spread widely; twelfth, may auspicious signs multiply daily.

During the "preserving the spirits and burning incense" segment, the ritual scene unfolds: Divine emissaries like the Incense Official Messengers and the Left-Right Dragon-Tiger Lords stand in attendance, while golden nectar, cinnabar-hued auspicious fungi, and other marvels spontaneously appear at the ritual site. Assembled perfected beings and immortals gather before the incense burner. The prayer expresses the wish that practitioners may attain the Dao and achieve immortality, that all ritual participants receive blessings, and that both the yin and yang realms partake of divine grace. Jade maidens and immortal youths from the ten directions will guide the incense smoke, swiftly conveying these petitions before the throne of the Limitless Great Dao, the Two August Sovereigns of the Central Heaven, and the Jade Emperor of the Nine Heavenly Sovereigns (high-ranking Daoist deities).

The passage concludes with closing hymns and the ceremonial gratitude to masters, marking the successful completion of the entire zhaijiao liturgy. This scripture exemplifies Daoist religious practice through ritual ceremonies that seek blessings, avert disasters, and facilitate communication between heaven and humanity.