《靈寶領教濟度金書》Vol. 217

This scripture describes the opening liturgy (Keyi) of the "Zhaijiao" (grand purification ritual) as practiced in the Lingbao tradition of Daoism. Before commencing the ceremony, the ritual master (referring to himself as "your servant") first offers incense, expressing reverent devotion to the Northern Dipper deities and various celestial beings.

The master lights true incense to venerate an extensive pantheon of deities, primarily including:

1. The Northern Dipper system: Nine stellar lords including the Supreme Jade Emperor of the Central Heaven's Great Northern Dipper, the Jade Emperor of the Northern Dipper's Grand Tenuity, and the Mysterious Minister Emperor of the Northern Dipper (Daoism recognizes seven stars of the Dipper plus two assistant stars making nine). Each stellar lord holds specific titles and functions, such as the Giant Gate Star Lord overseeing official positions and the Literary Star Lord governing scholarly fortunes.

2. The auxiliary deity system: Protective deities including the Three Platforms and Canopy Star Lords, the Four Saints of the North Pole, as well as stellar officials like Tiangang (the Dipper's handle) and Kuixing.

3. The celestial bureaucracy: The Dipper contains nine departments and nine bureaus resembling human government offices, staffed by immortal officials including chancellors, perfected beings (Zhenren), golden boys and jade maidens.

4. The guardian system: Martial deities like General Huoluo Xuanji and envoys Qingyang Tuoluo, alongside civil deities such as the Embroidered Robe Messenger and the Communication Officer.

5. Local deities: Territorial protectors including City Gods (Chenghuang), Earth Gods (Tudi), and Deities of Fate (Siming), along with ritual supervisors like the Incense Official Monitoring the Ceremony and the Local Earth God Directing the Altar.

6. The lineage system: Founding patriarchs, scripture masters, and ordination masters from the tradition's transmission lineage.

Through incense offerings and prayers, the master seeks to make these deities perceive his sincerity and descend to protect the ritual space. This liturgy embodies the Daoist cosmological principle of "correspondence between heaven and humanity," believing that through rigorous ceremonial procedures one can commune with celestial beings and receive their blessings. The ritual particularly emphasizes Northern Dipper worship, as the Dipper is regarded in Daoism as "the pivot of creation and the sovereign of humans and spirits."

This scripture describes the complete procedure of a Daoist Qingjiao purification ritual (a type of zhaijiao purification ceremony), divided into four main stages: preparation, deity invitation, offerings, and blessings.

First, the ritual master lights the "Jade Radiance Scattered Light Nine Qi Mist Incense," a premium blend whose fragrant smoke ascends directly to the Nine Heavens. Golden Boys and Jade Maidens (divine attendants in Daoism responsible for message delivery) will convey the prayers to the celestial realms. The patron (host of the ceremony) selects an auspicious time to erect the altar platform, preparing to receive the descent of various deities. The master humbly acknowledges the mundane limitations of the earthly realm, hoping the celestial beings will understand worldly constraints and transform these simple offerings into divine delicacies.

Next comes the "sprinkling purification" ritual, where the sacred name "Mystic Numen Responsive Celestial Worthy" is chanted to purify the space. Incense is then offered to the "True Lord of Ritual Supervision" (the deity overseeing ceremonial affairs), explaining the purpose of the Qingjiao—typically to express gratitude to the Great Dipper Lords (exalted beings of the Dipper Palace). Concerned that mundane offerings might be insufficiently pure, the master requests the deities to transform ordinary provisions into celestial feasts like the "Stamen-Pearl Banquet."

Subsequently, offering incantations are recited, describing the divine delicacies prepared in the Celestial Kitchen: immortal cuisine crafted by the Six Jia spirits, radiance from the Nine Perfected (high-ranking immortals), and the luminous essence of the Jade Mechanism (the Northern Dipper). These include celestial fruits like jade peaches, purple crabapples, langzao dates, and numinous mushrooms, along with rosy nectar and cloud-borne delicacies, served by Golden Boys and Jade Maidens holding jade goblets. The Seven Primes (Northern Dipper stars) and Nine Palaces (celestial abodes) all partake in this feast, bestowing their blessings upon the mortal realm.

Finally, incense is offered to the "True Lord of Divine Descent" (the deity responsible for descending to the mortal world), inviting the Four Duty Officers (on-duty spirits) and Three Realms Messengers (divine couriers of heaven, earth, and water) to deliver the prayers to all relevant deities. Through incense smoke, offerings, and incantations, the entire ceremony constructs a bridge between humans and gods, beseeching divine blessings.

This scripture depicts an elaborate Daoist zhaijiao (purification ritual) ceremony, consisting of three main sections:

The first section presents confessions and supplications to the Northern Dipper Lords (important stellar deities in Daoism). The devotees acknowledge their existence in the defiled mortal realm, fearing their sincerity may not reach the divine and instead incur blame. They earnestly invite the Nine Perfected of the Northern Dipper (the seven stars plus two assistant stars) to descend to the ritual altar with their celestial armies. Like morning clouds illuminating the sky, they hope to gain divine favor through reverent worship and communion with the deities.

The incantation section vividly portrays the majestic descent of celestial beings: azure Qi (vital energy) paves the heavenly path, with purple radiance interweaving white clouds. Phoenix banners and simurgh-drawn chariots flutter in the celestial procession. Countless heavenly soldiers gather like falling rain and rolling clouds, as merit officials (celestial functionaries) in embroidered robes and feathered headdresses clear the way, flanked by tiger, leopard, and dragon chariots. The entire altar becomes enveloped in auspicious signs, with blessings flowing endlessly.

The final section details the ritual sequence: devotees first perform the "scripture recitation ceremony," offering incense with deep reverence. The assembly chants in unison the "Three Refuges" - taking refuge in the Dao (ultimate truth), the scriptures (sacred texts), and the masters (patriarchal teachers), praying for all beings to comprehend the true teachings and cultivate the orthodox path. They then respectfully invite various deities to descend, including the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun), the Jade Emperor, the Purple Tenuity Emperor, and numerous stellar lords, along with the Tian Gang star, twenty-eight lunar mansions, and celestial record-keeping officials. The solemn ceremony embodies the Daoist cultivation principle of "heaven-human resonance."

This scripture depicts a Daoist zhaijiao (purification ritual) ceremony, comprising several key elements:

First, it mentions celestial beings like the "Jade Script Merit Officials" (heavenly messengers) and "Thousand Chariots and Ten Thousand Riders from the Dipper" (divine troops under the Northern Dipper deity). Through incense offerings, practitioners seek the deities' attentive presence. The text emphasizes these beings govern the Five Phases' movement and cosmic order, overseeing all earthly affairs.

Next, it portrays the magnificent descent of deities to the altar: dragon-drawn chariots arrive at the jade platform while cranes accompany the clear tones of celestial music. Through "illuminating jade lanterns" (altar light rituals) and "jade implements' blessings" (empowered ritual tools), the deities dispel calamities and revive the dead.

The ritual host (chief officiant) cultivates purity through scripture recitation to confess transgressions and pray for blessings. Daoist priests must purify their minds, rectify body and spirit, employing "five-limb prostration" (ritual bows) and "five-voiced chanting" (scripture recitation) to welcome the deities. They invoke the "Golden Boy and Jade Maiden" (celestial attendants) to open scripture cases, with "messenger generals" (guardian deities) protecting the ritual space.

Finally, prayers are offered for the host's deliverance from twenty-four types of misfortune (traditional Daoist calamities) and attainment of fifteen blessings. Participants maintain sincere meditation and proper scripture recitation. At the ceremony's conclusion, the presiding priest renews incense offerings to the "Emptiness-Sovereign Great Dao" (supreme Daoist deity) and "Three August Sovereigns of Vast Heaven" (Sanqing deities).

The entire passage reveals the complete ritual structure of Daoist zhaijiao, demonstrating how scripture recitation and offerings facilitate divine communication for dispelling misfortune. It embodies the Daoist cosmological view of "heaven-human resonance."

This scripture describes the ritual setting and devotional content of a Lingbao (Numinous Treasure) Daoist salvation ceremony (Zhaijiao). The principal deities venerated include the Nine Emperor Star Lords of the Northern Dipper (deities governing destiny), the Nine Imperial Consorts, the Nine Yin Inner Concubines and other stellar divinities from the Dipper Pantheon, along with the Jade Emperor and the North Pole Star Lord.

Before commencing the ritual, Daoist priests observe the Ten Precepts (fundamental Daoist ethical codes) while maintaining spiritual focus through the protective power of the Three Primes (celestial, terrestrial and aquatic officials). By reciting scriptures ten times, they activate profound Daoist methods, allowing the pure resonance of sacred texts to permeate the ritual space. The text emphasizes that chanting these scriptures can eradicate countless transgressions, dispel calamities, and bestow blessings of longevity and well-being.

The ceremony particularly highlights the "Three Vows Upon Hearing the Scriptures": first, the vow that all beings may eliminate karmic obstructions and nurture virtuous minds; second, the vow that all beings may deeply comprehend the Dao's teachings and sincerely take refuge; third, the vow that all beings may permanently transcend delusion and constantly abide in the true path.

The concluding section enumerates the complete pantheon participating in the ritual, including the Jade Emperor, the Northern Dipper Star Lords, the Sixty Jiazi Star Lords (stellar deities corresponding to the sexagenary cycle), the Four Saints (four guardian deities), among others. The presiding priest leads all participants in reverent supplications to these deities according to established liturgical procedures (Keyi).

The entire ceremony embodies the Daoist religious practice of universal salvation through ritual purification, demonstrating how scripture recitation and ceremonial worship can eliminate misfortunes, invoke blessings, and uphold commitment to the true Dao.

This passage describes the scene of invoking deities during a Daoist zhaijiao (grand purification ritual), focusing primarily on the Great Chariot (Ursa Major) Star Lords—important Daoist deities who govern life, death, fortune, and misfortune—and their celestial retinue. Here is the vernacular interpretation:

Within the Great Chariot constellation system resides the Fierce Black Sentinel Commander-in-Chief of the Martial Array, who is attended by two immortal envoys, Uplifting Ram and Spiral Path, serving as his left and right guardians. His entourage also includes the Embroidered Robe Emissary and the Communicating Secretary (celestial officials who convey divine will). The entire Great Chariot system encompasses the chancellors and perfected beings (zhenren) from the Nine Ministries and Nine Bureaus (administrative divisions of the celestial realm), along with tens of thousands of immortal officials and divine functionaries. Participants in the ritual also include the lineage's founding master Mysterious Perfected Teacher, perfected beings of successive generations, scripture masters (who transmit sacred texts), initiation masters (who guide cultivation), as well as local City Gods (chenghuang), Earth Deities (tudi), the Four Seasonal Recorders (who document human virtue and vice), and the Three Realms Emissaries (messengers traversing heaven, earth, and the underworld)—all deities within and beyond the altar space.

I have heard how the Great Chariot Star Lords manifest their awe-inspiring radiance in the Azure Void (celestial realm), with the Seven Stars of the Northern Dipper governing all cosmic phenomena. They rotate the Imperial Chariot (the Great Chariot's seven stars resembling a chariot pole) to regulate the four seasons, and play the Sacred Zither to order all creation. Above, they connect with the Celestial Gate; below, they command Kunlun (the sacred Daoist mountain). Speaking of their mystery—they can make souls ascend; probing their profundity—they can transform emptiness itself. Steadfastly riding the Star Bridge (the pathway connecting heaven and humanity), they reside majestically in cloud-borne palaces, showing devotees the path to return to authenticity and understand destiny, while revealing the means to dispel calamity and bestow blessings. Their oversight is omnipresent; their responsiveness never fails.

With reverent awe, I gaze upon these holy perfected ones, deeply feeling how human life is fleeting as a white steed's shadow—daily we may commit transgressions; time slips away like ants pushing a millstone, and I fear accumulating countless offenses. Therefore, I establish the Mysterious Pivot (alternative name for the Great Chariot) fasting method, erecting a lofty altar to purify body and mind in sincere repentance. Relying on the Great Chariot's compassionate radiance, I hope to complete this sacred ceremony. Tonight, with meticulous preparation of offerings, I pray that the Nine Luminaries (sun, moon, and seven planets) secretly respond, and the Primordial Qi (cosmic foundational energy) manifests its radiant light. May the immortals descend on phoenix-drawn carriages and crane-mounted palanquins from the Yellow Path (the sun's ecliptic), with dragon banners and feathered canopies arriving from the Purple Tenuity Enclosure (the Celestial Emperor's abode), leading virtuous immortal officials and mighty generals who will not refuse our sincere supplications.

Now follows the formal invocation of the deities:

I (the Daoist priest, self-referring as "your subject") devoutly entreat:

The Three Pure Ones (Sanqing, highest Daoist deities), the assembled perfected of the Great Chariot, all numinous beings of the Three Realms, and the ten-directional sacred powers, along with all responsive numina of this altar. I fully understand how the Great Chariot Star Lords revolve at the celestial pivot, manifesting the virtues of the Five Phases (Wood, Fire, Earth, Metal, Water); they illuminate the earth as the source of heaven, earth, sun, moon, rivers, and seas. They erect celestial markers to establish the Hook Array (Great Chariot constellation sector), shining upon the imperial chariots that command the celestial guard.

This scripture describes the complete process of a Daoist Zhaijiao (purification ritual), comprising several key elements:

First, it elucidates the patterns of celestial movement: the Milky Way divides into the Thirty-Six Animal Stars (a Daoist stellar system), while the Golden Well (a Daoist term referring to the Big Dipper) corresponds to the Seventy-Two Seasonal Nodes (ancient climate divisions). All life originates from the Primordial Qi (Yellow Chaos), governed by the Purple Tenuity Star (Zishu, an important Daoist stellar deity).

The ritual host (the practitioner conducting the ceremony) sincerely repents, recognizing their indulgence in worldly affairs and transgressions against the Dao. Though mortal forms emerge from earth, the soul's vital Qi is truly bestowed by heaven. Humans often neglect life's preciousness, indulging only carnal desires. The Dao despises arrogance while blessing the humble - hence the need to repent "black karma" (evil deeds) and cultivate virtuous roots through Zhaijiao.

The ritual setup is profoundly solemn: a three-tiered altar symbolizes the Three Pure Realms (Sanqing), with eight gates arranged according to the Bagua (Eight Trigrams). Using jade bi-disks with dragon motifs and phoenix-patterned silks as ritual implements, the host expresses devotion through a hundred prostrations. They pray for heavenly compassion to accept this sincere offering, vowing eternal gratitude.

The scripture then details sacrificial offerings: though merely common grains (millet) and thatch grass, they embody genuine devotion. The host invokes deities to descend, manifesting divine radiance among pearl-and-jade ritual objects. Accompanied by Pacing the Void (Daoist ritual music) and ancient Jiushao melodies, the ceremony achieves sublime solemnity.

Finally, it invokes supreme Daoist deities: the Ultimate Great Dao of Empty Vacuity (the highest Daoist divinity), the Three Sovereign Thearchs, and the Nine Stars of the Northern Dipper. The text explains how the Seven Stars (Seven Regulators) govern human fortune, while the Nine Emperor Stars (Northern Dipper's nine luminaries) implement Purple Tenuity's decrees. The host prostrates in full repentance, earnestly praying for calamity dispelling.

Note: This scripture exemplifies Song Dynasty Lingbao school Zhaijiao liturgy, emphasizing structured ritual and sincere repentance as means of heaven-human communication. Characterized by "inner purification and outer offering," it combines Daoist concepts of moral retribution (Chengfu) with stellar worship.

This passage is a prayer text from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, expressing wishes for dispelling calamities, seeking blessings, and delivering deceased souls. It depicts the auspicious vision of obtaining divine protection through sincere devotion.

First, it prays for the elimination of all transgressions—whether major or minor—to be erased from the register of life and death, bringing peace to the heart. Then, it invokes the blessings of the Three Stars of Fortune, Prosperity, and Longevity, wishing for familial prosperity and virtuous descendants. The text mentions that the "nine ancestors and seven generations" (a general term for all forebears) may attain enlightenment in Zhuling (a Daoist celestial realm in the south), while the "five kin and three clans" (all relatives) receive divine favor.

Next, it seeks divine aid for practitioners to frequently witness the "purple Qi (vital energy) of the celestial gate," ensuring a smooth path of cultivation and eternal youth. It describes the inner alchemical process: the "Yellow Court" (Dantian, the body’s energy center) glowing like the bright moon, and the "Cinnabar Valley" (the site of alchemical refinement) radiant as the morning clouds. With sincere prayer, heaven and earth will return to clarity, bringing harmonious weather and flourishing vegetation.

Finally, it portrays an ideal era of peace: farmers singing joyfully in the fields, border conflicts ceasing, and prisons overgrown with grass as crime vanishes. The imperial court welcomes the phoenix (an auspicious omen), and all beings coexist in harmony. The passage concludes with solemn ritual language, reverently praying to the "Three Treasures of Dao, Scriptures, and Masters" (the highest Daoist deities) and the Nine Emperor Stars of the Northern Dipper. It signifies the nearing end of the incense and candles, marking the completion of the ritual, and humbly awaits divine acknowledgment.

Rich in Daoist imagery and cultivation terminology, the text employs parallel structures to create a sacred and solemn atmosphere, embodying the Daoist ideal of universal salvation and the pursuit of harmony between heaven and humanity.

As the Northern Dipper (a crucial constellation in Daoism) begins its celestial turn toward the horizon, and the immortal officials prepare their divine banners (xiaopei, referring to the ceremonial flags of celestial processions) for the return to the heavenly realms, this humble practitioner (chen, the ritual master's self-reference in Daoist ceremonies) finds himself powerless to detain them. With profound reverence and heartfelt devotion, I can only perform the highest ceremonial bow (qishou, the most respectful gesture in Daoist ritual) and offer this hymn of farewell to the departing deities.

This passage comes from Volume 217 of the Lingbao Lingjiao Jidu Jinshu (The Golden Book of Salvation According to the Numinous Treasure Tradition), depicting the solemn moment when Daoist priests ceremonially send off deities at the conclusion of a zhaijiao (large-scale purification ritual). The phrase "the Dipper turns as Orion sets" (canheng douzhuan) simultaneously describes actual astronomical phenomena and symbolizes the perfect completion of the ritual. The term "returning chariots" (hui ping) specifically denotes the divine carriages' homeward journey, exempling the Daoist ritual tradition's precise correspondence between celestial movements and sacred spacetime.