《靈寶領教濟度金書》Vol. 235

This passage describes the opening ritual sequence of the "Tenfold Salvation Scripture Dharma Assembly" (Shihui Duren Jingfa Daochang), a Daoist purification ceremony (Zhaijiao). Before the formal commencement, the ritual masters complete standard preparatory procedures including incense offering, paying homage to ancestral masters, and silent incantation recitation.

When the ceremony officially begins, the masters chant the "Incense Offering Hymn," depicting celestial deities descending amid swirling incense smoke: golden Qi (vital energy) and emerald clouds illuminate the Three Pure Ones' (Sanqing) heavenly realms, while divine beings arrive on cloud-chariots through crimson mists. Dawn dispels darkness as the Nine Subtle Stars tremble across the firmament, and the Five Planets (Wood, Fire, Earth, Metal, Water) complete their celestial rotations. At this sacred moment, ten thousand immortals respond to the summons, primordial mysteries permeate the space, countless perfected beings manifest their emanations, and auspicious radiance showers the altar, bestowing blessings upon all living beings as if bathed in golden springs.

The master then strikes the ritual drum twenty-four times, invoking the supreme Daoist deity "The Most High Lord Lao of Primordial Beginning, Supreme Three Qi of the Formless Three Heavens," while simultaneously summoning thirty-two assisting divinities including heavenly messengers (Gongcao), golden boys and jade maidens, and emissaries from the Five Directional Thearchs—all arriving in majestic attire to protect the ceremony. Local earth deities (Tudi) and city gods (Chenghuang) are formally notified as preparations commence for the True Audience (Chaozhen) and scripture recitation (Zhuanjing) rituals.

The master petitions for the primordial Qi from the Jade Purity realm and the numinous light of the Numinous Treasure Celestial Worthy to descend upon all participants, purifying the ritual space without and within, leaving no trace of impurity between heaven and earth. Jade chimes (Linlang) resonate with crystalline tones, the ten directions become solemnly still, and ten thousand demons dare not approach. Declaring sincere communion with the celestial realms, the master prepares to swiftly convey memorials to the Thirty-Two Heavenly Emperors, the supreme rulers of Daoist cosmology.

Concluding according to liturgical protocol (Keyi), the master formally declares his ecclesiastical rank before reverently inviting the highest divinities: the Celestial Worthy of Primordial Beginning, the Lord of the Dao, the Most High Lord Lao, the Jade Emperor, the Purple Tenuity Emperor, the Long-Life Emperor, the Azure Splendor Emperor, the Earth Queen Hou Tu, along with Numinous Treasure Celestial Worthies from all directions and perfected immortals of the Nine Heavens. Through this meticulous ritual sequence, the ceremony constructs a sacred space for divine-human communication.

This scripture primarily describes the vast pantheon of Daoist deities and the majestic scene of invoking divine presence during zhaijiao (purification rituals). The text enumerates numerous sacred beings including:

The Celestial Sovereigns of the Thirty-Two Heavens (Daoist cosmology divides the celestial realm into thirty-two layers), the Five Ancient Sovereigns of the Cardinal Directions (five supreme deities representing spatial orientations), stellar deities like the Southern Dipper and Northern Dipper (who govern human destiny), the Three Officials (celestial administrators of heaven, earth and water), and the Four Saints of the North Pole (four guardian warriors under the Purple Tenuity Emperor). Also mentioned are deities governing mountains, rivers, and underworld domains - the Five Sacred Peaks' emperors, the Fengdu Underworld Lord, and the Dragon Kings of the Four Seas.

The scripture vividly depicts the divine descent: deities arrive at the ritual arena riding lion-thrones and dragon-chariots, with profound teachings from the Qingwei Heaven (one of the Three Pure Realms) descending upon the assembly. Auspicious clouds and winds envelop heaven and earth as luminous energies from the eight directions intertwine, while sacred qi (vital energy) circulates through the ten directions. Through cultivation, practitioners may transcend the Three Paths of Suffering (hell, hungry ghosts, and animal realms) and the Five Afflictions (birth, aging, sickness, death, and worldly attachments), harmonizing the Five Phases' energies within the body to achieve perfect alignment of the hundred spirits.

These profound principles, the text explains, are preserved in precious jade caskets and celestial diagrams, containing immeasurable merit capable of preventing impending disasters, averting approaching calamities, and subduing hundreds of demonic obstructions. Sincere practice will invariably elicit divine response.

The scripture concludes by clarifying the ritual's purpose: during this flourishing era of the Dao, practitioners follow the Lingbao school's "Tenfold Salvation" liturgy and employ secret methods transmitted by the Mystic Sovereign (a Daoist divinity). Through incense offerings and scripture recitation within the solemn ritual space, they seek divine blessings - to dispel unwarranted misfortunes for devotees, bring communal harmony, and ensure practitioners' physical-spiritual wellbeing along with familial prosperity.

This scripture passage depicts a Daoist zhaijiao (purification ritual) ceremony and its devotional content, comprising several key elements:

First, the Daoist priests reverently conduct the ritual according to the solemn protocols of the "Three Primes" (heavenly, earthly and water officials) and the liturgical norms of the "Six Periods" (dividing the day into six ceremonial segments). They unroll the scripture scrolls to chant profound texts, cultivating purity through cleansing the five senses and harmonizing the four qi (energies). The sacred recitations resonate with ethereal steps of the "Pacing the Void" ritual dance. The solemn ceremony unfolds with banners fluttering and ritual streamers adorning the space, as if heaven and earth join in joyous communion.

The text then expresses prayers for dispelling calamities and prolonging life: may misfortunes scatter like wind while blessings descend like clouds, granting devotees peace and health. Auspicious omens are portrayed through imagery like "the radiant star illuminating courtyards" and "the clear moon brightening gateways," with allusions to historical paragons - the "four-horse chariot of Lord Yu" (symbolizing family prosperity from Han dynasty lore) and the "eight dragons of the Xun clan" (referencing eight virtuous sons of Eastern Han scholar Xun Shu).

Following this comes the vow to take refuge in the Three Treasures (the treasure of Dao, scriptures and teachers): praying that all beings may turn their hearts toward the Dao, comprehend scripture wisdom, and receive master's guidance. The "Eulogy of Past Destinies" section reminds practitioners not to obsess over immediate gains, but to perceive the profound meaning of the sages' path.

The ceremony culminates in its central purpose: through observing "a certain fasting practice," it invokes celestial beings to descend and gathers divine powers from all directions, that all realms may receive the Dao's grace. The ritual concludes with the "Threefold Doxology," praising the supreme "Limitless Great Dao" (the ultimate source of all).

This passage exemplifies the salvific function of Daoist rituals, integrating cultivation, scripture chanting and devotional prayers. It embodies the Daoist worldview of "cosmic resonance between heaven and humanity" and the religious ideal of "universal salvation for all beings."

This scripture describes a Daoist zhaijiao (purification ritual) for dispelling calamities and seeking blessings. The ritual master leads devotees through scripture recitation, bowing rituals, and other ceremonial practices to pray for the host's deliverance from misfortunes and the bestowal of longevity and prosperity.

At the ceremony's commencement, the master guides pure-hearted Daoist practitioners onto the altar platform to perform the ritual. They burn incense, scatter flowers, and recite the "Supreme Lingbao Wuliang Duren Shangpin Miaojing" (The Supreme Cavern Mystery Numinous Treasure Sublime Scripture of Infinite Salvation), specifically seeking absolution for the host's karmic transgressions from the Wuji World of the East (the celestial realm of the eastern direction in Daoist cosmology). The assembly sits in meditation with focused minds, chanting scriptures devoutly to implore the Celestial Worthy's compassion in granting blessings and dispelling misfortunes.

The scripture extols the majestic De (Virtue/Power) of the Supreme Dao Ancestor (the highest deity in Daoism), depicting sacred visions of the Dharma-wheel turning and celestial music resounding. Special reverence is paid toward the eastern direction during the ritual, as the East corresponds to the Wood phase in the Five Phases system, symbolizing vital energy. The master reads aloud a petition addressed to the Wuji Flying Celestial Kings of the East (divine guardians of the eastern realm), explaining the purpose of the zhaijiao and beseeching the deities to pardon the host's offenses.

Through scripture recitation, ceremonial bows, and formal petitions, the entire ritual harnesses both the transformative power of sacred texts and the radiant authority of the deities to fulfill devotees' aspirations for calamity-dispelling and life-prolonging. The ceremony concludes with the sacred invocation "Duren Wuliang Tianzun" (Infinite Salvation Celestial Worthy), signifying that through the merit of the Salvation Scripture, practitioners pray for the Celestial Worthy's boundless deliverance of all beings.

This scripture describes a Daoist Zhaijiao purification ritual for dispelling calamities and invoking blessings. The ritual master leads devotees through chanting scriptures, burning incense, and other ceremonial acts to eliminate misfortunes from the southern realm of existence and prolong the life of the patron sponsoring the ceremony.

Before commencing, the master reverently petitions Yuanshi Tianzun (the Celestial Worthy of Primordial Beginning, highest deity in Daoism) to dispatch celestial messengers bearing divine decrees (Fulu), hoping to eradicate disasters and summon auspicious fortune. The ritual then unfolds through sequential stages: proclaiming authentic talismans, chanting the Bu Xu hymns (ceremonial Daoist music), ascending the altar platform, and offering incense.

During the formal recitation of the Duren Jing (Scripture on Salvation, a pivotal Daoist classic), the master specifically performs exorcisms to resolve karmic obstructions from the Wuji realm of the south (representing the southern direction in Daoist cosmology) on behalf of the patron, seeking to remove misfortunes while augmenting longevity and blessings. Upon completing the scripture recitation, renewed supplications are made before the Three Pure Ones (Sanqing: Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun) as divine witnesses, entreating these exalted deities to cleanse karmic impediments and bring spring breeze-like auspicious energy.

The ceremony concludes with the Bu Xu ritual dance, a form of sacred movement mimicking the pacing of constellations. The text vividly depicts immortals performing this celestial dance—treading upon clouds while harmonizing body and mind, communing with heavenly perfected beings amidst fragrant blossoms and numinous winds. Through these sacred liturgical protocols, the entire ritual serves as a conduit between celestial and human realms, actualizing its dual purpose of calamity dispelling and life extension.

This scripture records the complete ritual procedure of a Daoist zhaijiao (purification ceremony) where supplications were made to the deities of the Southern Wuji Realm (the Boundless Realm beyond time and space). The ritual master, representing the patron sponsoring the ceremony, addressed petitions to the Great Sage of Longevity and Lord of Infinite Salvation, the deity presiding over deliverance:

The ceremony begins with the reverent presentation of memorial documents, announcing to the Celestial Flying Kings of the Southern Wuji Realm the purpose of conducting this scripture-based ritual—to invoke divine power for absolving the patron's karmic transgressions, cleansing misfortunes, while simultaneously increasing blessings and accumulating merits. Special emphasis is placed on emulating the compassion of the Celestial Worthy of Primordial Beginning (Daoism's supreme deity), who once delivered sentient beings at the Floating Turquoise Celestial Palace, by dispatching flying celestial messengers to transmit fulu (divine decrees).

This is followed by the "proclamation of talismans" ritual, where the master declares the efficacy of sacred talismans while chanting the third hymn from the "Pacing the Void in Flight" collection. At this moment, all participating Daoists in the ritual arena collectively recite the Supreme Cavern Mystery Numinous Treasure Scripture of Infinite Salvation (one recitation per person), specifically to dissolve karmic obstacles related to the Western Wuji Realm for the patron.

In the ceremony's conclusion, participants enter meditative contemplation, reverently inviting the "Heavenly Worthy of Infinite Salvation" to bear witness. The ritual master summarizes: Through this complete scripture recitation, the patron's repentance and blessings before the Western Realm deities have been fulfilled. May auspicious starlight dispel calamities, and may divine grace like sweet dew bring thousandfold blessings, ensuring perpetual harmony for the patron's household. The ceremony concludes with the distinctive "pacing the void" chanting style (a celestial recitation method imitating the ethereal sounds of the immortal realms).

Note: "Wuji Realm" refers to the eternal dimension transcending time and space in Daoist cosmology; "mysterious bureaus" denote the spiritual institutions of the netherworld; while "pacing the void" describes the Daoist chanting method that emulates the floating cadence of celestial voices.

On the towering Mystic Capital Mountain (a sacred Daoist peak where immortals dwell), there stands a jeweled terrace where celestial beings from the ten directions come to pay homage, radiating brilliance like the sun and moon. Jade trees and gemlike flowers bloom in resplendent colors, while vermilion immortal fruits glow with divine light. Practitioners should constantly maintain mindful contemplation, absorbing the refined essences of heaven and earth, cultivating the vital Qi within to strengthen their physical form, allowing golden radiance to illuminate the Purple Tenuity Constellation (the Daoist designation for the Big Dipper region), ultimately attaining the profound and sublime state of Great Vehicle realization.

Now facing west, we perform ritual prostrations and recite memorial petitions and official documents (Daoist ceremonial texts). With utmost sincerity, we petition the Heavenly Worthy Who Absolves Sins Through Numinous Talismans (the deity overseeing sin absolution): O Flying Celestial Kings of the Western Limitless Realm, Great Sages of Longevity, and Lords of Immeasurable Salvation (the three western guardian deities), we humbly beseech your compassionate witness. Today, for the patron sponsoring this purification ritual (the devotee hosting the zhaijiao), we have established this sacred altar. According to canonical liturgy, we promulgate these talismanic decrees (documents imbued with spiritual power), notifying all underworld offices in the Western Limitless Realm, that the patron's karmic obstructions may be dissolved, calamities cleansed, blessings increased, and virtuous merits perfected. May the deities extend the same compassion shown when listening to the Yuanshi Tianzun's teachings on salvation in the Floating Li Celestial Palace (where the Primordial Heavenly Venerable expounded the Dharma), dispatching winged celestial messengers to receive and implement these decrees. May heaven bestow auspicious signs, earth dissolve disasters, and may the patron eternally enjoy prosperity and longevity.

The ritual continues with the proclamation of talismans (xuanfu) and official documents (xuanguan), followed by chanting the "Hymn of Soaring Through Emptiness." Subsequently, the "Hymn of Leaving the Hall" is recited. During the third celestial hour when ascending the altar to offer incense, the first verse of the "Wisdom Hymn" is chanted. The presiding ritual master declares: We have heard how the True Texts of the Five Directions (important Daoist scriptures) created heaven and earth, spreading the Great Dao across the yellow earth; how myriad forms of true Qi assist human transcendence, with numinous light spreading like emerald canopies. Today, the patron has established this altar for disaster relief, repentance, and longevity blessings. We now lead all assembled Daoists in ascending the altar to perform the ritual, offering incense and scattering flowers while reciting the Supreme Mystery Numinous Treasure Scripture on Immeasurable Salvation (Taishang Dongxuan Lingbao Wuliang Duren Shangpin Miaojing) once, specifically to dispel all karmic obstructions from the Northern Limitless Realm's underworld offices for our patron, to increase blessings and longevity while eliminating misfortunes, beseeching the deities' compassionate witness. All practitioners maintain sincere seated meditation with purified awareness.

Finally, we reverently rotate the Dharma Wheel (a ritual instrument), and after completing the scripture recitation, invoke the sacred name "Heavenly Worthy of Immeasurable Salvation." Gazing toward the sacred realms of the Three Pure Ones (the supreme triad of Jade Pure, Upper Pure, and Great Pure) and the perfected sages of the ten directions, we pray all divine beings may respond with compassion and bear witness to this sacred ceremony.

We practitioners have been reciting the Wondrous Scripture of Salvation for the devotees (those observing purification rituals), beseeching all mysterious offices (Daoist term for divine institutions governing the underworld) of the Northern World to dispel calamities and resolve misfortunes. Now that the ritual is successfully concluded, we pray the Mysterious Heaven bestows blessings, the Black Waters nourish all beings, granting purity to the devotees' households, enduring fortune in days to come, sweeping away past misfortunes, ensuring smooth affairs both public and private, with peace within and without. With sincere hearts, we invite all sacred beings to bear witness.

(The "Pacing the Void" verses describe cultivation imagery) In practice, one must hold the Supreme Lord (highest Daoist deity) in heart, allowing the Dantian (energy center) to radiate brilliance. To the left follows the Lord of Flourishing Splendor (solar deity), to the right accompanies the Lord of Crystalline Radiance (lunar deity). Maintaining the six perfections of spiritual practice (Buddhist cultivation methods), one's De (Virtue) progresses daily. Accumulated merit from past lives enables encountering sacred texts in this life. Those of extraordinary endowment most cherish reciting the Scripture of the Inaudible and Invisible (referring to the Daode Jing). The body fills with Great Harmony Qi, exhaling and inhaling rosy light. Embryonic breathing (advanced breath technique) quiets all meridians, revealing the mysteries of the three Dantian. The Niwan Palace (crown chakra) shines brightly, ultimately achieving the Golden Immortal form. Even demon kings respectfully obey, gaining audience before celestial courts. All begins with purification rituals, accomplished through accumulating merit, ultimately ascending to the Great Void to guide all beings.

(Ritual procedure) Offering repentance facing north, reciting memorials and official documents (Daoist liturgical texts), reverently inviting the Celestial Worthy of Absolution Through Sacred Talismans (deity overseeing pardon).

We again sincerely petition the Northern Limitless Flying Celestial Kings, Great Sage of Longevity, and Limitless Lord of Salvation (three high-ranking northern deities): imploring compassionate witness. Today we establish wondrous purification for devotees, issuing talismanic decrees (divinely authorized documents) according to canonical rituals, announcing to all mysterious offices of the Northern Limitless World, that devotees may have transgressions absolved, misfortunes cleansed, obtaining blessings, longevity and well-being. May the deities remember their vows to deliver beings, as when seated before the Floating Lofty Heaven (where the Celestial Worthy of Primordial Beginning preached dharma), dispatching flying celestial envoys to execute the decrees. May heaven bestow auspiciousness, earth dissolve calamities, eternally preserving peace. We now commence reciting the true talismans.

(Ritual conclusion) While reciting decrees and documents, accompany with praises of pacing the void in flight. The second wisdom hymn returning to position states: We deeply understand the supreme Dao transcends all, its merit beyond measure; the Most True Spirit transforms all things, omnipresent. To help devotees dispel misfortunes, repent transgressions, and pray for prolonged life, we reverently follow ritual protocols in chanting scriptures.

(Note: Terms like "embryonic breathing" and "Niwan" belong to Neidan (internal alchemy) terminology, referring to the process of refining Jing (essence), Qi, and Shen (spirit) through specialized breathing techniques and mental guidance.)

This passage describes the complete procedure of a Daoist zhaijiao (purification ritual), primarily aimed at dispelling misfortunes and invoking blessings for the ritual patron (devotee participating in the ceremony). The ceremony begins with priests ascending the altar to perform rituals, burning incense and scattering flowers while reciting the Scripture of Salvation (an important Daoist classic), specifically to avert calamities originating from the Northeast Wuji Realm (a directional concept in Daoist cosmology) for the patron, praying for longevity and increased blessings.

During the ritual, the priests first sit quietly to regulate their breathing ("peaceful sitting"), then devoutly chant the scriptures. After the recitation, all present invoke the Three Pure Ones (supreme Daoist deities) and the sacred beings of the Ten Directions as witnesses, praying that the patron may receive auspicious signs from the Nine Qi (essential energies of heaven and earth) with enduring blessings. This is followed by the "Pacing the Void" ceremony (a keyi liturgy involving star-stepping movements), where participants visualize themselves riding immortal chariots through the Ten Directions, ultimately arriving at the celestial realm of Lord Lao (the deified Laozi).

The ritual then shifts focus to the northeast direction for prostrations and repentance, followed by the reading of memorial petitions (documents addressed to divine beings) and fulu (talismans with spiritual power). The priests specifically beseech the Flying Celestial Kings (guardian deities) of the northeast to eradicate the patron's karmic obstructions, cleanse away misfortunes, and bestow longevity and happiness. Finally, the efficacy of the spiritual talismans is proclaimed, concluding with the "Soaring Through Void Steps" hymn, symbolizing the delivery of these divine mandates to the celestial realms.

Through scripture recitation, star-stepping, and talisman proclamation, the entire ritual constructs a sacred space for communication between humans and deities, embodying the Daoist religious function of universal salvation.

This passage describes the complete procedure of the Southeast Direction Rite of Expiation (Zhaijiao) in Daoist ritual practice:

The ceremony begins with the ritual master leading devotees in the customary ascent to the altar for incense offering. During the chanting of the third hymn from the "Ode to Wisdom," all participants return to their positions. The master announces: "The radiance of the Three Luminaries (sun, moon, stars) manifests in the void, while the cyclical movement of the Five Phases generates divine energy. The patron has established this altar to dispel misfortunes and seek blessings. We now solemnly lead all present devotees in ritual observance."

The ceremony includes these key components: burning incense and scattering flowers, reciting the Supreme Mystery Lingbao Wuliang Duren Shangpin Miaojing (The Supreme Scripture of Infinite Salvation) once by each participant, with special focus on expiating all karmic debts from the Southeast Direction's Wuji World (a cosmological concept in Daoism) for the patron, while praying for increased blessings, longevity, and the removal of misfortunes. All sit quietly in sincere prayer as the exalted deities (Gaozhen) observe the devotees' devotion.

After scripture recitation, all bow to the "Heavenly Worthy of Infinite Salvation." The master again invokes the Three Pure Realms (Yuqing, Shangqing, and Taiqing - the supreme triad) and sages from all directions to witness that the expiatory scripture recitation for the Southeast World has been completed. Prayers are offered for the harmonization of the Three Qi (heaven-earth-human energies), that blessings may flourish like orchids on spring terraces, households prosper like sturdy houses with evergreen pines, and all calamities be dissolved.

The ritual continues with Pacing the Void (Buxu) - the master's sacred dance imitating celestial movements - accompanied by verses depicting the immortal realm: "The great Dao master dwells in profound stillness, the immortal companion Wuying Prince holds divine talismans (Fulu), the Great Unity deity presents the Dongzhang scriptures, sacred relics radiate golden light, dragon chariots suddenly arrive to welcome, the Heavenly Worthy soars through void on cloud-borne vehicles, while fragrant blossoms fall like snow."

All bow toward the southeast in repentance as the memorial document (petition to deities) is read. Finally, invocations are made to the "Heavenly Worthy of Absolution Through Sacred Talismans" and to the celestial kings, immortal sages, and saviors of the Southeast Wuji World, beseeching their compassionate witness. Through this scripture-based Zhaijiao ritual, may divine decrees be issued to cleanse the patron's karmic obstructions and wash away all misfortunes.

This scripture describes the complete procedure of a Daoist zhaijiao (purification ritual), where the ritual master (referring to himself as "your servant") petitions the Sanqing (Three Pure Ones: Yuqing, Shangqing, and Taiqing) and the ten directions' celestial beings on behalf of the patron sponsoring the ceremony.

The master first invokes divine blessings for longevity and the dispelling of misfortunes, praying that the patron may enjoy perpetual auspiciousness. He summons the celestial messengers (divine beings who convey heavenly decrees) to deliver the fulu (talismanic mandates), calling for celestial auspices to descend and earthly calamities to be eradicated. The formal ritual then commences with the proclamation of authentic talismans, the chanting of the "Feikong Buxu Hymn" and the "Wisdom Hymn."

At the core of the ceremony, the master leads the purified assembly of Daoist practitioners in ascending the altar (dengtan xingdao). Through incense offerings, flower scattering, and recitation of scriptures (notably the Supreme Lingbao Wuliang Duren Shangpin Miaojing), they specifically address karmic obstructions (unresolved grievances and transgressions) from the southwestern Wuji realm (a directional cosmological concept in Daoism), seeking to augment blessings, prolong life, and dissolve misfortunes.

Concluding the ritual, the master again petitions the exalted Sanqing and the ten directions' sages to witness the merit accrued. He describes celestial auspicious signs: the seven Qi (primordial energies) expanding, auspicious clouds gathering, and baleful influences dissipating. The ceremony culminates with buxu (a ritual chanting form) praising the wonders of the immortal realm—featuring descriptions of the qian trees (celestial trees), seven-jeweled groves, heavenly beasts, soaring dragons, and divine phoenixes—expressing profound yearning for this paradisiacal state.

The complete ritual incorporates multiple components: the proclamation of petitions (xuanbiao), ritual announcements (xuanguan), directional veneration (lifang), and repentance. It concludes with the sealing phrase "the Most Venerable's talismanic absolution of sins," signifying the redemptive power of the sacred talismans.

This passage describes the procedures and devotional content of a Daoist zhaijiao (purification ritual). In the Wuji Realm of the southwest (a sacred direction in Daoist cosmology), supplications are made for the descent of the Flying Celestial Jade Immortal Great Sage of Limitless Salvation (a revered Daoist deity), who is entreated to eliminate the ritual patron's karmic transgressions, wash away calamities, and bestow blessings and longevity.

Following the prescribed keyi (liturgical protocols), the Daoist priests issue sacred fulu (talismanic decrees) to be transmitted by Flying Celestial Messengers (divine intermediaries) to the Wuji Realm of the southwest. Petitions are made for cosmic harmony, the eradication of disasters, and the perpetual bestowal of auspicious blessings upon the ritual patron. The ceremony then proceeds through successive ritual stages: recitation of incantations, chanting of buxu hymns (Daoist ritual music), incense offerings with devotional praises, and other liturgical acts.

During the fifth ascension to the altar platform, the priests recite the Supreme Dongxuan Lingbao Wuliang Duren Shangpin Miaojing (The Supreme Scripture of the Numinous Treasure from the Cavern of Mystery on Limitless Salvation and Superior Virtue), directing special supplications to the deities of the northwestern Wuji Realm for disaster relief and life extension. As the ritual concludes, invocations are made to the Three Realms' Exalted Ones (supreme deities) and Ten Directions' Celestial Sages (dignitaries of the ten quarters) to bear witness to the ceremony, praying that the patron may enjoy years of serene leisure, familial harmony, and enduring blessings.

The entire passage manifests the Daoist religious practice of communicating between heaven and humanity through sacred rituals for blessing and calamity prevention, embodying the doctrinal principle of "limitless salvation" (universal deliverance). The ritual elements—including sacred directions, deities, scriptures, and incantations—all reflect Daoism's distinctive cosmology and cultivation system.

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

The text first depicts the descent of divine beings: Nine dragons draw celestial chariots traversing the heavens, mastering the eight celestial realms while rendering the six directions insignificant. Immortals chant the Dongzhen scriptures as Lord Lao (Laozi) intones ethereal hymns, with fragrant blossoms scattering on the wind and divine music ascending to the Purple Empyrean (one of Daoism's highest heavens). The five fundamental sufferings (birth, aging, sickness, death, etc.) instantly dissolve, while the eight calamities (Daoism's eight existential obstacles) dissipate through scriptural power. It praises the profound mystery of the Lingbao (Numinous Treasure) tradition, likening it to a bridge ferrying souls across worldly suffering.

The ritual proper begins with the officiating priest facing northwest (a significant direction in Daoist cosmology) to perform prostrations and confessions, reciting memorial documents and official petitions. They invoke the "Heavenly Worthy of Absolution Through Numinous Talismans," devoutly petitioning the "Great Sage of Infinite Salvation, Celestial King of Flying Transcendence from the Limitless Northwest," beseeching divine compassion and oversight. For the ritual patron, they establish this purification ceremony according to canonical standards, issuing talismanic decrees (ritual documents with spiritual efficacy) to notify all underworld offices in the northwestern Limitless Realm, seeking to eradicate karmic obstructions, cleanse misfortunes, and increase blessings and longevity.

The priest continues the supplication: May the deities recall their primordial vows to deliver sentient beings, just as they once attended Lord Yuanshi (the Celestial Worthy of Primordial Beginning) during his teachings in the Floating Brilliance Heaven. They command flying celestial messengers to receive and respectfully disseminate these talismanic decrees, that heaven may bestow auspicious signs, earth dissolve calamities, humanity receive perpetual blessings, and all attain enduring happiness. Each authentic talisman must be solemnly proclaimed.

The ceremony includes the "Hymn of Treading the Void" and the sixth "Wisdom Hymn" for ritual positioning. The priest declares having heard the Mysterious Dharma-sound of the Heavenly Emperor, with all celestial saints gathering to witness this sacred event embodying the formless Dao (Xiyi). The patron establishes this sublime ritual to atone for transgressions and prolong life. Leading a pure assembly of Daoist practitioners, the priest ascends the altar to perform the rite, burning incense and scattering flowers while reciting the Supreme Lingbao Scripture of Infinite Salvation, seeking to dispel all karmic obstructions from the Limitless Realm above, eradicate grievances, augment blessings, dissolve misfortunes, and accomplish auspicious outcomes.

Finally, they entreat the compassionate response of the Three Pure Ones (Jade Pure, Upper Pure, and Great Pure realms) and the Ten Glorious Saints of the Ten Directions to bear witness to this ceremony. The priest confirms having completed the ritual recitation of the Scripture of Salvation to dispel calamities and invoke blessings for the patron.

This is a liturgical record from the Taoist scripture Lingbao Lingjiao Jidu Jinshu, documenting a Zhaijiao ritual (a Taoist ceremony for blessings and disaster relief) that invokes deities from the Supreme Infinite Realm.

The ceremony begins with the Taoist priests offering apologies to all divine beings of the Supreme Infinite Realm, signifying the completion of comprehensive repentance. They then pray for the unimpeded flow of Primordial Qi (Yuangi) and the harmonious alignment of the Three Treasures (Jing, Qi, and Shen), wishing the patron (the sponsor of the ritual) longevity as enduring as mountains, familial harmony, and heavenly bliss. They seek blessings as deep as the sea, a household dignified in peace, and radiance as pervasive as the wind, ushering in auspicious days. These invocations serve to invite the celestial deities to witness the sacred rite.

Next, the "Pacing the Void" (Buxu) ritual is performed—a ceremonial dance mimicking the patterns of the stars. It depicts the majestic splendor of the Divine Emperor's Palace, where the Dharma Wheel (symbolizing the eternal cycle of Taoist law) turns ceaselessly. Ethereal spirits strum the cloud harps (Yun'ao, a Taoist instrument), while the assembled immortals chant the sacred Dongjing scriptures. High-ranking transcendents clasp their hands in reverence, praying for eternal existence across countless kalpas.

The priests then confess their transgressions to the deities of the Supreme Infinite Realm and recite memorial petitions (Biaowen, formal documents submitted to the gods). They specifically invoke the Celestial Worthy of Absolution through Numinous Talismans (Lingfu Shezui Tianzun), addressing exalted beings such as the Flying Celestial King of the Infinite, the Great Sage of Longevity, and the Lord of Limitless Salvation. They beseech these deities to compassionately witness the rite. Following the classic liturgy, they issue sacred decrees (Fuming, empowered documents) to inform all divine offices of the Supreme Infinite Realm, seeking to expunge the patron's sins, cleanse misfortunes, and augment blessings, longevity, and virtuous karma.

The ritual explicitly references the primordial act of salvation performed by the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) in the Floating Loft Heaven Palace. It implores the Flying Celestial Messengers to receive and execute these decrees, so that heavenly auspices may descend, earthly calamities be eradicated, and the patron forever dwell in peace. The efficacy of the sacred talismans (Zhenfu) is then formally proclaimed.

In the final phase, the priests chant scriptures such as the "Eulogy for Exiting the Hall" (Chutang Song). At the sixth celestial hour (approximately 11 AM to 1 PM), they ascend the altar as usual to offer incense. After the seventh "Hymn of Wisdom," they return to their positions. The presiding priest declares: "It is said that cultivation can transcend the Three Realms (Desire, Form, and Formlessness) and rise above the mundane. The heavens are rigorously examined to select the sagely and true." To aid the patron in dispelling disasters, atoning for sins, and seeking blessings for longevity, the assembly of pure Taoist adepts ascends the altar to perform the rites. They burn incense, scatter flowers, and recite the Supreme Dongxuan Lingbao Wuliang Duren Shangpin Miaojing (The Supreme Scripture of Infinite Salvation), specifically supplicating the divine offices of the Lower Infinite Realm to dissolve karmic obstructions, increase blessings and longevity, avert misfortunes, and secure auspiciousness. They humbly entreat the exalted deities to heed their sincerity, after which the assembly sits in meditative equipoise, adhering to the ritual protocols.

This passage contains scripture from a Daoist zhaijiao (purification ritual), encompassing invocations, confessions, and blessings. At the ceremony's commencement, the Daoist priests sit quietly in meditation, reciting with devotion. They first reverently invite the Three Pure Ones (Sanqing, the highest Daoist deities) and immortal sages from the ten directions to descend upon the ritual altar, bearing witness to this salvific scripture recitation performed for the ritual patron.

Subsequently, they announce to the deities of the lower realms: through chanting the Scripture of Salvation (Durenjing), the patron has completed the disaster-dispelling and blessing-seeking ceremony. They implore celestial grace to eradicate calamities from the earthly realm, allowing auspicious qi to condense like flower buds, nurturing the golden elixir's embryonic energy (known as "yellow sprouts") within the body, with blessings permeating daily life.

The text then depicts the celestial descent: supreme immortals arrive riding flying dragons at the Mystic Capital (Xuandu, a Daoist paradise), where transcendents strike jade bells and assemble in palaces wreathed in purple mist. Holding lotus blossoms, they beat ritual drums to summon the immortal assembly, expressing profound truths beyond words through mystical hymns.

The priests offer incense while making confessions on behalf of the patron, acknowledging transgressions from past to present: violating precepts, lax cultivation, being deluded by the seven emotions and six desires, and offending ethical principles. They beseech deities from the ten directions to pardon these offenses, hoping to erase misdeeds from the Black Register (recording evil actions) and inscribe merits in the Golden Tome (recording virtuous deeds).

Finally, they devoutly petition the Flying Celestial Kings and Salvation Lords (deities who deliver beings) of the lower realms to compassionately witness this ritual. Through burning incense, scripture recitation, memorial presentation, and spiritual talismans (fulu), the ceremony seeks to dispel misfortunes, ensure household peace, prosper descendants, and attain spiritual realization—ultimately achieving union with the Dao.

Note: "Yellow sprouts" refers to the primordial qi generated during neidan (internal alchemy) practice. The "Black Register" records evil deeds while the "Golden Tome" records good deeds—both are underworld documents in Daoist cosmology.

This passage describes the liturgical document used by the Lingbao (Numinous Treasure) school of Daoism when priests submit memorials to deities during zhaijiao (purification rituals). In the ceremony, the priest (referring to himself humbly as "your subject") reverently petitions the Three Pure Ones (Sanqing - the Jade Pure, Upper Pure, and Supreme Pure highest deities), the Ten Directions' exalted perfected beings, and various celestial immortals to beseech blessings and dispel misfortunes for the ritual patron.

At the ceremony's commencement, the priest issues fulu (talismanic commands) according to classic keyi (liturgical procedures), announcing to all underworld offices of the limitless nether realms below. These petitions seek to eliminate the patron's karmic transgressions, cleanse away calamities, and increase their blessings, longevity, and virtuous fruits. The text expresses hope that the deities might compassionately heed these pleas as when the Celestial Worthy of Primordial Beginning preached scriptures to deliver beings in the Floating Paradise Heaven (Fuli Tian), dispatching flying celestial messengers to transmit the talismanic commands so that heavenly auspices descend and disasters dissolve.

After chanting the "Hymn of Wisdom," the priest continues the memorial: The Lingbao scriptures represent precious sacred texts, with the Dongxuan (Cavern of Mystery) superior scriptures being divine classics that have bestowed grace upon all beings throughout history. Through establishing the ritual arena and performing scripture recitation with prostrations, the complete tenfold liturgical sequence has been reverently completed, moving the deities with this devotion. Now the Jade Maidens open the Mystic Gates while the Golden Boys unlock wondrous realms, with tinkling celestial music resounding through the Nine Netherworlds and radiant light illuminating the Three Pure Heavens, causing malevolent spirits to retreat as blessings descend and heaven-earth becomes purified.

Final blessings are invoked for the ritual patron: May they bathe in the transformative teachings of Dao and De (Virtue), immersed in the wondrous primordial source. At dawn, may auspicious purple vapors envelop their gates; at dusk, may felicitous jade radiance illuminate their courtyards. May celestial bodies move harmoniously to bring peaceful signs, and terrestrial currents stabilize to ensure tranquility in all directions. May spring winds play immortal melodies like "Sunny Spring White Snow," and may divine abodes remain as crystalline as the bright moon and clear breeze. May these blessings extend to descendants and grace embrace the entire clan. As all present bow respectfully upon hearing the sacred teachings, they pray that all beings' karmic obstructions melt like ice while virtuous thoughts sprout like new shoots.

After listening to the scriptures, may all sentient beings deeply comprehend these cultivation methods and sincerely believe in and receive them with genuine hearts.

After hearing the scriptures, may all beings forever break free from deluded states and constantly draw near to orthodox teachings.

Following this, the vow-making ceremony is performed. The incense burner is relit, and hymns of praise are chanted upon exiting the scripture hall.

Now begins the establishment of the True Spirit Ritual (Zhaijiao).

I, your humble servant, with utmost reverence, submit this memorial to Heaven: Though I am but an ignorant and mediocre person, I have been graciously permitted to participate in this grand assembly, following my masters to learn the True Dao. Wearing the sacred ritual seals that radiate divine light, I aspire to sweep away worldly attachments and retreat to mountain forests for focused cultivation, diligently practicing to attain transcendence. Yet I know my adherence to precepts remains imperfect, and in following the Golden Rules (Daoist commandments), I still commit faults. By the vast merciful grace of Heaven, I am allowed to assist in propagating the Mysterious Gate's orthodox path, repaying the nurturing kindness of Heaven and Earth.

Now the chief patron (Zhaizhu) has sincerely turned to the Dao, purified body and mind, and devoutly recited the Duren Jing (Scripture on Salvation) ten times at the altar to seek blessings. Relying on the deities' compassionate regard, with the scripture's practice now perfected, we shall forever remember this grace without negligence. We now present carefully prepared offerings, expressing our sunflower-like devotion to the sun. We pray the immortals may descend in jade-green carriages and crimson chariots, riding jade wheels beneath feathered canopies along cloud paths to our altar, witnessing our sincerity and manifesting their response. With trembling awe, I await your grace, bowing reverently to submit this memorial.

(The following content regarding salvation rituals is omitted here, including the section on opening sacred positions.)

Commencing the first offering:

I reverently submit again: Heaven speaks not yet responds with perfect wisdom, observing all without partiality; utmost sincerity can move the divine and stir human hearts. The patron has always relied on the Celestial Emperor's protection to maintain his place among humanity. To prevent misfortune and seek peace, deeply fearing karmic offenses committed knowingly or unknowingly in past and present lives that may bring calamity if unrepented, and considering possible astrological conflicts in fate and daily obstacles—without relying on the Great Dao, how can one obtain safety? Therefore we solemnly establish this scripture altar, array precious classics, with the three-tiered altar towering majestically and nine memorials beautiful as gemstones. Ten-directional incense and flowers swirl, eight-directional lamps illuminate, presenting fine silks and dragon-engraved jades to express gratitude to the Mysterious and True Supreme Saints. Flying vermilion memorials are dispatched, scriptures recited tenfold, their sound ascending to the Three Pure Ones (Jade Pure, Upper Pure, and Supreme Pure). Following liturgical protocols with reverent posture, may the Supreme God observe from above and all deities survey from all directions, bringing joy to all witnesses. May golden edicts be proclaimed for universal reverence, calamities dissolved, and auspicious signs appear—such responses defy description. To express our gratitude, we humbly offer these sacrifices; though as meager as inch-long grass, we earnestly pray for your discernment. May the deities accept our ordinary devotion and daily inspect our sincere hearts.

This scripture describes the complete procedure of an elaborate Daoist zhaijiao (purification ritual), which consists of three main sacrificial phases:

The first phase is the "Secondary Offering." The presiding priest reports to the deities with utmost reverence and piety, seeking forgiveness for past transgressions. The text uses the phrase "trembling with awe" to convey this devotional mindset, hoping the deities will sweep away sins like "wind cleansing the great void." The petitions include: dispelling calamitous stars ("may wandering comets cause no harm"), inviting auspicious signs ("may auspicious clouds and sweet dew ever descend"), safeguarding the household ("may evil influences cease at our gates"), and prospering the family lineage ("may purple qi envelop our home") among other blessings.

Next comes the "Final Offering" phase. The chime of jade qing (ritual instruments) fades, the resonance of golden bells wanes, incense smoke gradually dissipates from burners, and lamp lights begin to dim. Recognizing that the celestial host ("the boundless sacred multitudes of the Three Realms") are about to return to heaven, the priest bids farewell with reluctant devotion. The text depicts the magnificent departure scene with descriptions of divine processions ("feathered canopies and beaded banners") and celestial chariots ("cloud-borne phoenix canopies").

The concluding "Return Chariot Hymn" involves maintaining spiritual connection through "mindful meditation and incense burning." The entire passage demonstrates the complete Daoist ritual sequence from deity invocation through offerings to farewell, embodying the core Daoist concept of "heaven-human resonance." Key terms like the "Five Blessings" (longevity, wealth, health, virtue, and peaceful death) and "Three Wretched Realms" (hell, hungry ghosts, and animal rebirth) represent fundamental Daoist cosmological concepts.

This scripture describes the sacred scene of a Daoist zhaijiao (purification ritual) ceremony. The presiding priest (referred to as "minister") makes supplications to the deities at the altar, seeking their blessings and protection.

During the ritual, guardian spirits such as the Incense Official Messengers and the Dragon-Tiger Lords (divine protectors of the ritual space in Daoism) descend upon the altar to encircle and safeguard the incense burner. When the priest sincerely performs the fasting ritual and practices the Dao, auspicious signs naturally manifest—including golden elixir (a precious alchemical substance in Daoist terminology), crimson jade, and lingzhi essence. All manner of immortal beings gather before the sacred incense flames.

The priest prays that through this zhaijiao, he may achieve progress in his spiritual cultivation and attain immortality. He seeks blessings for all ritual participants (known as zhaiguan), with divine grace extending to both the visible and invisible realms (the realms of yin and yang). Immortal attendants from the ten directions—the Jade Maidens and Golden Boys—guard the curling incense smoke, swiftly conveying the priest's petitions to the Supreme Ultimate Dao (the highest divine principle in Daoism) and the Thirty-Two Heavenly Emperors (the celestial rulers of the thirty-two heavens).

The concluding phrase "chanting the exit hymn to lead to the curtain" refers to the ceremonial moment when the priest, after reciting this scripture, guides participants from the main altar to the next ritual stage. The entire passage vividly illustrates the Daoist zhaijiao experience of "heaven-human resonance"—a religious practice that connects mortals with the divine realm, seeking both personal enlightenment and universal salvation.