《靈寶領教濟度金書》Vol. 253

This passage from the Lingbao Lingjiao Jidu Jinshu documents a Daoist Zhaijiao (purification ritual) for averting calamities associated with the Fire Star (Yinghuo, Mars). Transmitted by the Perfected Ning Quanzhen and compiled by Lin Lingzhen, it belongs to the liturgical procedures of the late-day ritual performance.

The ceremony begins with incense burning and invocations, where participants reverently bow to ancestral masters while focusing their Shen (spirit) to silently recite esoteric formulas. The "Weiling Zhou" (Guardian Spirit Incantation) follows—a common Daoist protective chant describing the radiance of the Five Stars (Wood, Fire, Earth, Metal, and Water planets) illuminating all realms, as Yuanshi Tianzun (Celestial Worthy of Primordial Beginning) summons deities to unite celestial and terrestrial energies. The jade talismans and precious ritual instruments emit subtle resonances to dispel malign forces. All demonic entities tremble before this power—baleful Qi dissipates while righteous energy fills heaven and earth. Divine light shatters darkness as ten thousand immortals descend, spreading auspicious Qi across the sacred land. The chant concludes with the harmonized phrase "uniting with the Dao in perfect truth."

The ritual master then strikes the ceremonial drum twenty-four times, symbolizing communion between heaven and earth. This precedes the solemn invocation of the supreme Daoist deity—"The Supreme Dao Lord of the Three Primordial Qi from the Three Heavens Beyond Form"—alongside thirty-two assisting spirits cultivated through inner practice: the merit-officer guardians and golden boys-jade maidens. Local earth deities are simultaneously notified about the impending disaster-relief ritual, beseeching the pure Qi from the Jade Clarity realm to descend upon the altar and empower the master, ensuring petitions reach the celestial courts.

Finally, the master leads all practitioners in devoutly addressing the pantheon: the Three Pure Ones (Yuanshi, Lingbao, and Daode Tianzun), the Jade Emperor, the Great Emperor of Purple Tenuity, and other celestial sovereigns, along with the Twenty-Eight Lunar Mansions and the Southern/Northern Dipper star deities. Special emphasis falls on the Southern Fire Virtue Star Lord (Mars deity) and the Huo Star Lord (Mars' subsidiary), given the ritual's specific focus on neutralizing Fire Star calamities. Through sacred hymns and meticulous Keyi (liturgical) sequences, the ceremony achieves its dual purpose of disaster dissolution and blessing invocation.

This passage is a memorial document used in Daoist Zhaijiao (purification rituals) when addressing celestial deities, consisting of three main sections:

First, it enumerates the titles of various deities, including: the Five Comet Lords, the Great Unity Yuebo Stellar Lord (who governs calamities), the Original Destiny Stellar Lord (protector of personal fate), the Nine Heavens' various department true lords, the Three Primes and Three Officials Emperors (Heavenly, Earthly and Water Officials), the Northern Dipper's Four Saints True Lords, and the Numinous Treasure's Five Masters True Lords among other important Daoist deities. These divine beings respectively oversee affairs in different realms of heaven, earth, and water.

The introductory section explains: The Great Dao (Dao) divides into the two modes of Yin-Yang, through which the deities govern the world via natural phenomena like wind and rain. The dual energies of Yin-Yang circulate through the Three Powers (heaven, earth and humanity), while the Five Thearchs (Five Supreme Ones) control the warp and woof of creation. Since the separation of heaven and earth, sacred scriptures (Jing) have been transmitted in the grotto-heavens and blessed lands, with these celestial statutes established solely for the protection of living beings.

Concluding with the ritual officiant's humble declaration: Though of shallow capacity, the officiant strives diligently in cultivation, not daring to neglect reporting to the deities. Current observations reveal celestial anomalies (the appearance of Mars and abnormal activity of the Firebird constellation) portending fire calamities. While the officiant's residence has harmonious family relations within densely packed dwellings, recent frequent astrological anomalies and fire omens suggest impending disasters that may befall relatives and neighbors within months.

This passage describes the incense-offering segment within Daoist Zhaijiao rituals (purification ceremonies involving physical cleansing, scripture recitation, and prayers for blessings and disaster relief). During the ceremony, Daoist priests perform triple ablutions and incense purifications (sanmu sanxun) to devoutly petition the deities.

The text first depicts the solemn ritual setting: jade bi-disks with dragon motifs and phoenix-embroidered silks are arranged, fluttering banners hang in the air, and the atmosphere is suffused with floral incense. The priests chant "Pacing the Void" verses (buxuci, poetic hymns used in Zhaijiao) to open the celestial gates and welcome the descent of divine beings.

It then details two rounds of incense offerings with specific petitions. The first offering is presented to the "Supreme Treasure of Ultimate Truth" (wushang zhi zhen daobao), praying for the emperor's virtuous accomplishments to match the sage-kings Yao and Shun (referred to as Xunhua), possessing both civil virtue and martial prowess. The petition seeks longevity as enduring as the Southern Mountains, blessings as vast as the Northern Sea, and the realization of a peaceful era governed through Wuwei (non-action).

The second offering is made to the "Supreme Treasure of Ultimate Scriptures" (wushang zhi zhen jingbao), interceding for the ritual officiants (zhaiguan) and their families. The prayers wish for domestic harmony—orderly father-son succession, mutual spousal respect, descendants diligently studying classics to inherit family traditions, and lives of tranquil contentment.

Each incense offering concludes with the chant "Harmony unites with Dao's perfect truth" (he yu dao he zhen), expressing the aspiration that through these meritorious acts, participants may merge with the Great Dao and attain longevity. Through sequences of incense burning, prostrations, and petitions, the entire ceremony seeks divine protection for worldly wellbeing and spiritual attainment.

During tonight's worship ceremony, all participants in the ritual shall hold three incense sticks for offering. May this curling incense smoke ascend directly to the heavens, making offerings to the supremely revered divine masters. With utmost devotion, we surrender our body, mind, and life to the Dao (the Way), prostrating ourselves in reverence, hoping to dedicate this merit to the Southern Lord of Mars (Yinghuo Xingjun).

We pray that the Star Lord may restrain his majesty and generously bestow benevolent virtue (De). When entering the Taiwei Enclosure (celestial region), may he abide by heavenly laws and temper his锋芒. May the Star Lord who upholds cosmic order refrain from triggering ominous celestial phenomena, and may the City God (Cheng Huang), Earth God (Tudi), and other local deities forgive our past transgressions, withholding divine punishment. If we accumulate new merits, may we receive blessings that bring peace and prosperity to the people. Now we burn incense and take refuge in our masters and all realized saints, praying that upon attaining the Dao, we may enjoy eternal well-being and merge completely with the Great Way.

This is followed by three bows of repentance and three solemn prostrations. All ritual officers and devotees present now reverently declare:

We address our petition to the Three Supreme Pure Ones (Sanqing) of the Upper Clarity realms—Jade Pure Primordial Heavenly Worthy (Yuqing Yuanshi Tianzun), Supreme Pure Numinous Treasure Heavenly Worthy (Shangqing Lingbao Tianzun), and Grand Pure Dao-Virtue Heavenly Worthy (Taiqing Daode Tianzun). We petition the Jade Emperor, Purple Tenuity Emperor, Celestial August God, and all heavenly deities, as well as the Eastern Pole Green Mysterious God and Empress Earth (Houtu Huangdiqi) among earthly divinities. We also venerate the Thirty-Two Heaven Gods, Five Directional Ancient Gods, Southern and Northern Dipper Lords, Twenty-Eight Lunar Mansions, and all celestial beings.

We particularly entreat the Southern Lord of Mars (Yinghuo Xingjun) and the natal star lords (personal guardian stars) of all fasting officers. We respectfully notify the True Lords of the Nine Heavens' bureaus, celestial officials of the heavenly ministries (Tian Cao), the Three Officials (Sanguan Dadi—Heavenly, Earthly, and Water Officials), the Four Saints of the North Pole, and all protector deities. We honor all ancestral masters of the Lingbao tradition, scripture transmission patriarchs, immortal officials of sacred grotto-heavens and blessed lands who attained the Dao, and finally pay respects to underworld deities and all divine scribes involved in composing ritual texts.

This passage describes a Daoist Zhaijiao (purification ritual) performed to prevent fire disasters. Various deities are invoked, including Fengdu Dadi (the Great Emperor of Fengdu who governs the underworld in Daoism) and Shuifu Fusang Danlin Dadi (the Water God of Fusang Danlin), along with local deities like City Gods (Chenghuang) and Earth Gods (Tudi).

The scripture begins by reviewing historical records of fires, noting that while fires may seem random, they always manifest omens. Currently, unusual celestial phenomena observed locally are interpreted as fire portents, plunging the entire community into panic. People reflect on their potential transgressions: greed for profit, failure to observe precepts, and harsh treatment of others may have angered the deities, prompting the celestial fire gods Huilu and Zhurong (both Daoist fire deities) to send down calamities.

To address this, devotees conduct the Zhaijiao ritual: chanting scriptures, performing ceremonial walks, burning incense, scattering flowers, purifying the space, and erecting altars—hoping these devout practices will secure divine protection. They beseech the deities for forgiveness of past sins, praying that the Fire Jing (essence of fire) may be restrained by the Water Jing (essence of water), ensuring household safety and permanent deliverance from fire threats. The ceremony concludes with blessings for celestial clarity, seasonal harmony, prosperous growth of all beings, and the absence of human actions that disrupt nature.

The entire ritual embodies the Daoist concept of "averting calamities and seeking blessings" through repentance, fasting, and sacrificial offerings to resolve potential disasters, ultimately pursuing harmonious coexistence between humanity and nature.

This scripture depicts a scene of auspicious signs pervading the world and celestial-earthly harmony: All directions are bathed in spring's radiance, with every place manifesting the beauty of dawn. Sweet springs flow forth by day, while crops bear double ears as auspicious omens; dew condenses at night, with wheat fields producing twin spikes as divine portents. The Three Paths (referring to the three lower realms of hell, hungry ghosts, and beasts) find peace, while the Five Paths (heavenly realm, human realm, animal realm, hungry ghost realm, and hell realm) shine with universal illumination—demonstrating both the compassionate teachings of the Celestial Worthy and the sincere devotion of Daoist practitioners.

Subsequently, ten great vows are enumerated: May the Dao spread widely throughout the world, enabling all beings to comprehend its truth; may souls trapped in the Nine Darknesses attain liberation, and wandering spirits receive deliverance; may the world enjoy peace and abundant harvests, with rulers and subjects, fathers and sons each fulfilling their proper roles; may harmony prevail across the seas and grievances be resolved; may even unborn lives develop safely, chronic and new illnesses heal swiftly, the destitute receive ample clothing and food, ultimately achieving union with the Dao.

During the ritual of spirit visualization and incense offering, invocations are made for the descent of protector deities—the Incense Official Messengers, Dragon-Tiger Lords, and others—to the altar, that this sacred space may naturally manifest golden elixirs (Jinye), cinnabar-blue treasures (Danbi), and magical lingzhi herbs. May practitioners attain immortal realization, sponsors receive blessings, and calamities be dissolved. Prayers request immortal youths and jade maidens to guard the incense flames, ensuring these petitions swiftly reach the exalted presence of the Jade Emperor.

The ceremony concludes with the "Return to Silent Contemplation" ritual, expressing gratitude to ancestral masters and dedicating merits to all beings. This passage originates from Volume 253 of the Lingbao Lingjiao Jidu Jinshu (Numinous Treasure Salvation Through Golden Texts), representing essential content in Daoist salvation liturgy. It embodies the Daoist ideals of universal deliverance and the pursuit of harmonious perfection.