《靈寶領教濟度金書》Vol. 254

This scripture records the complete liturgy of the Daoist "Rangying Xiaozai" (Averting Calamities) purification ritual (Zhaijiao), primarily transmitted by the Southern Song dynasty master Ning Quanzhen and compiled by Lin Lingzhen. It represents an important liturgical text of the Lingbao tradition (a major Daoist school emphasizing ritual ceremonies).

Before commencing the ritual, the officiating priest first performs "Buxu" (Pacing the Void)—a chanting ceremony involving specific ritual footsteps—while burning incense and reciting hymns. Participants reverently bow to ancestral masters, concentrating their minds on visualization (cunxiang, the meditative envisioning of deities). This is followed by reciting the "Weiling Zhou" (Guardian Spirit Incantation), a protective chant for the altar space. The incantation mentions how the Five Directional Stars (Mercury, Jupiter, Mars, Venus, and Saturn) each fulfill their cosmic duties to dispel calamities and summon blessings, safeguarding households and nations. Practitioners' names are recorded on jade tablets in the celestial realm, enabling them to ride the winds in flight, traverse freely between the realms of light and darkness, command myriad spirits for protection, and ultimately achieve union with the Dao (Daohezhen).

The priest then strikes the ritual drum twenty-four times (symbolizing communication between heaven and earth) to solemnly invite the supreme Daoist deity—"The Most High Lord of Dao of the Three Primordial Qi of the Supreme Three Heavens"—while simultaneously summoning internally cultivated guardian spirits (gongcao), celestial messengers, golden boys and jade maidens, along with thirty-two day-duty deities dispatched by the Five Directional Thearchs. These divine beings must array themselves in dignified formation to assist in opening the ritual space.

Addressing the local earth deity (Tudishen), the priest declares the purpose of conducting this purification ritual: to beseech the primordial Dao-Qi from the Jade Pure Realm (the highest level of cosmic energy) and the divine radiance of the Lingbao tradition to descend, purifying the ritual space inside and out, ensuring no defilement or demonic interference between heaven and earth. The sounds of ritual instruments shall vibrate through the ten directions, repelling all demonic obstacles, allowing the priest's sincere heart to reach the celestial court.

Finally, the priest leads all ritual participants in solemn supplication to the highest Daoist deities: including the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun), the Jade Emperor, the Purple Tenuity Emperor, and other principal celestial beings, along with the Eastern Savior from Suffering, the Empress of Earth (Houtu Huangdiqi), and the Thirty-Two Heaven Sovereigns. Through this complete sequence of invocations, a channel of communication between humans and deities is established, preparing for the subsequent calamity-averting ceremonies.

This passage depicts the scene of summoning various deities during a Daoist zhaijiao (purification ritual). The text first enumerates the sacred titles of numerous Daoist divinities:

It includes stellar deities like the Six Lords of the Southern Dipper and Nine Emperor Stars of the Northern Dipper; planetary gods such as the Fire Virtue Star Lord; personal guardian spirits like the Primordial Destiny Star Lord; celestial officials including the Three Primes and Three Officials; protective deities such as the Four Saints of the North Pole; scripture-transmission patriarchs like the Five Masters of Lingbao; mountain and river gods including the Five Peaks Emperors; underworld rulers like the Fengdu Great Emperor; as well as local deities such as city gods and earth spirits.

The presiding Daoist priest humbly compares himself to the lowly maple and willow trees, as insignificant as birds beneath windows or ants on a millstone. He reflects on life's brevity—how white hairs sprout easily and youthful beauty fades quickly. Now the ritual sponsor (zhai official), having observed celestial omens, fears impending calamity and hopes through this zhaijiao ritual to confess transgressions and dispel misfortune.

The ceremony prepares magnificent conveyances (jade-green carriages and cinnabar chariots, jade wheels and feathered canopies) to respectfully welcome the deities' descent. They anticipate the gods will ride auspicious clouds (rainbow banners and feathered canopies), descending from the violet heavens to the ritual arena. Both priest and sponsor pray sincerely, hoping the deities will respond to their devotion and grant protection to all beings.

Note: Zhaijiao constitutes a crucial Daoist sacrificial rite, where "jiao" refers to altar prayers while "zhai" denotes physical and spiritual purification. During the ceremony, heavenly and earthly deities are summoned through scripture recitation and petition submissions to seek disaster relief and blessings.

This is an invocation prayer from a Daoist Zhaijiao (purification ritual), conveying the following essence:

With utmost reverence, we address the Sanqing (Three Pure Ones: Jade Pure, Upper Pure, and Supreme Pure), the Ten Directions Celestial Worthies, the Heavenly Emperor and Empress, and all immortal officials throughout the cosmos: The celestial principles clearly observe human virtues and transgressions—good deeds bring blessings while wickedness invites calamity. Recently, the hometown of our Jiao Master (ritual officiant) has suffered successive disasters including meteor showers and raging fires that spread like winnowing baskets, reducing homes to ashes in moments. We fear these catastrophes may stem from violations of celestial laws—acts such as desecrating the sun, moon, and stars; disrupting the natural order of the seasons; slaughtering creatures to worship malevolent spirits; indulging in licentiousness that corrupts moral customs; coveting wealth while abandoning righteousness; oppressing others; or transgressing Daoist precepts. Such offenses may have provoked Huilu (the Fire God) to unleash his wrath.

Therefore, we have selected an auspicious day to erect this altar, presenting offerings of the Wuzhen (Five Directional ritual objects) and dragon-engraved jade bi discs, hanging multicolored banners, and sincerely composing Qingci (celestial petitions written in vermilion on blue-green paper). We beseech the heavenly deities to extend their mercy—to halt the spread of fire and safeguard our community. Now we respectfully recite the Qingci's contents... (followed by the specific prayer text).

The text mentions "Huilu," an ancient fire deity from Chinese mythology; "Qingci," the Daoist petitions to celestial beings inscribed on special paper; "Wuzhen," ritual implements representing the five directions; and "dragon bi," jade ceremonial objects carved with dragon motifs. The entire ritual seeks to dispel misfortune through confession of transgressions, ritual offerings, and recitation of sacred prayers.

This passage describes the ceremonial offering to deities during a Daoist Zhaijiao (grand sacrificial ritual). The Daoist priests reverently prepare the offerings, presenting millet and grains in exquisite ritual vessels, while playing the celestial "Nine Heavens Music" on cloud gongs (a Daoist ritual instrument) and invoking the rhythms of the Five Directional Spirits with moon chimes. The entire ritual space is solemn and purified, with meticulously observed liturgical procedures as devotees worship devoutly, hoping the deities will witness their devotion and partake of these sacred offerings.

During the Secondary Offering (the second ritual presentation), the chief priest leads all ceremonial officers in addressing the Three Pure Ones (Jade Purity, Supreme Purity, and Grand Purity—the highest Daoist trinity) and the Ten Directional Celestial Worthies. They solemnly declare: "The Three Caverns scriptures (the canonical texts of Daoism) shine with flowing light, containing the essence of immortality; the celestial beings of the Nine Heavens safeguard mortal destinies through sacred diagrams (Yaotu). These are all manifestations of Heaven's grace toward humanity."

In the ritual, participants present silk offerings (ceremonial textiles) while confessing transgressions, seeking blessings through dignified liturgy. They pray that henceforth, the ritual masters (Jiaoguan) and devotees may dwell in peace, spared from natural and human calamities. Specific petitions include: household safety and joy with seasonal harmony; auspicious clouds and stars gracing the skies, morning dew nourishing the earth; purified living spaces with unceasing blessings; virtuous descendants continuing family prosperity; full granaries ensuring abundant sustenance; marital harmony leading to tranquil golden years.

The final supplications envision a purified cosmos where sun, moon and stars move harmoniously, with favorable winds and rains blessing the land: may river deities ward off aquatic calamities, and mountain spirits protect forests from blight. The entire ceremony resonates with devotion as participants kneel in profound reverence, expressing their most sincere aspirations.

This scripture depicts an elaborate Daoist Zhaijiao (purification ritual) ceremony. During the ritual, auspicious omens manifest throughout nature: tigers and wolves rest peacefully, vegetation flourishes abundantly, and crops yield bountiful harvests. People from all regions live in contentment—even the imperial palace releases three thousand court maidens, while four hundred prisoners receive pardons, collectively manifesting an era of great peace.

The presiding Daoist priest (referring to himself as "this humble minister") and attending officials reverently petition the highest Daoist deities—the "Three Pure Ones and Supreme Sages" (Yuqing, Shangqing, and Taiqing, the Three Heavenly Venerables) and the "Ten Ultimate Mystic Honored Ones" (the highest deities of the ten directions). They prepare sumptuous offerings for the ceremony held under a moonlit sky with sparse stars, where celestial beings seem to descend astride cloud-dragons and moon-steeds.

As the ritual reaches its conclusion, the priests perform the "spirit-preservation incense burning" segment, invoking deities such as the Incense Official Messengers and the Dragon-Tiger Lords. They believe golden elixirs (Jinye, the alchemical panacea) and immortal herbs (Zhiying) will manifest spontaneously within the incense smoke, gathering all celestial beings at the sacred space. The priests pray for successful cultivation, the dissipation of calamitous stars, the well-being of common people, and beseech immortal youths and jade maidens to swiftly deliver their petitions to the Jade Emperor (Yuhuang Shangdi), the supreme deity.

The ceremony concludes with the "Returning Chariot Hymn" (a farewell ode to the deities) and the ritual burning of offerings. This passage vividly illustrates the complete procedure and sacred atmosphere of Daoist purification rituals, embodying the Daoist cosmological view of "resonance between heaven and humanity."