《靈寶領教濟度金書》Vol. 37

This scripture contains the Five Directional Guardian Incantations used by the Lingbao tradition in the "Suqi Ceremony" - a preparatory ritual preceding Zhaijiao (purification rituals). The five directions (east, south, west, north, and center) each have corresponding guardian deities.

Eastern Incantation: The Great Star Deity of the Nine Qi (jiuqi, nine primordial energies) Azure Heaven illuminates the eastern direction, penetrating the nine celestial gates. The attendant named Mysterious Lord (Xuanqing) purifies impurities, subdues demons, and guards the ritual altar. I uphold orthodox teachings, maintain jade script talismans, seeking ascension to immortality and union with the Dao.

Southern Incantation: The Red Essence Deity of the Three Qi (sanqi) Cinnabar Heaven, with attendant named Radiant Fragrance (Huafang), commands fiery legions guarding the Jade Hall. Capable of vanquishing evil spirits and protecting the sacred space. I wield righteous energy, activating the celestial mechanism (Kuigang, referring to the Big Dipper), aspiring for enduring merit and unity with the Dao.

Western Incantation: The Venus Star of the Seven Qi (qiqi) White Heaven, with attendant named Imperial Numen (Diling), stabilizes the spirit and safeguards the body. Severing evil at its source, sanctifying the palace. I harmonize with the natural Dao, aspiring to ascend to the Purple Court (celestial abode) while universally aiding all beings, united with the Dao.

Northern Incantation: The Primordial Qi of the Mysterious Northern Heaven features the Venerable Black Numen named Tiered Majesty (Cengwei), commanding celestial immortals. Guardians of the heavenly gates capture malevolent spirits. Jade talismans summon the Eight Mighty Generals, obstructing evil paths while illuminating the righteous way. May the Three Lights (sun, moon, stars) shine upon my immortal ascension, united with the Dao.

Central Incantation: The Supreme Deity of the One Qi (yiqi) Yellow Heaven, with attendant named Yellow Court (Huangting), governs the center. Capable of gathering myriad essences and stabilizing nations. I maintain authentic talismans, harmonizing the Five Phases (wuxing), seeking perfect union with the Dao.

Chanted during rituals, these incantations invoke directional guardians to protect the altar, expel impurities, and assist practitioners in Daoist realization. Each concludes with "harmonious union with the Dao," emphasizing this ultimate cultivation goal.

This scripture describes the complete procedure of a Daoist zhaijiao (purification ritual), divided into three main sections:

The first part contains breath-regulation incantations for cultivation. "Yellow Qi" refers to the central earth-virtue energy (De), where practitioners harmonize the yin-yang energies within their bodies to command the primordial true qi (Xuanzhen). The incantation mentions how the "Guardian Star" (Saturn representing earth element) illuminates the nine celestial bodies, while the "Enlightened Youth" (a Daoist guardian deity) manifests. By activating yang energy, the practitioner achieves inner and outer radiance to expel malevolent forces and command spiritual beings. The "Central Mountain Divine Incantation" is a particularly powerful mantra that pacifies the deities of five directions, assisting the cultivator's ascension to the Shangqing (Upper Clarity) realm.

The second section marks the ritual's formal commencement. The master priest strikes the ritual drum twenty-four times (a key liturgical practice in Daoism) to summon the supreme Dao Lords from the Three Heavens. The ceremony involves invoking thirty-two divine attendants including merit officials (heavenly functionaries), golden boys and jade maidens, along with local earth deities. The priest prays for the Jade Clarity Dao Qi (the highest form of primordial energy) to flow into his being, receiving blessings from the Five Elders (the five directional celestial emperors) and ten thousand emperors. This transforms body and mind into crystalline purity, enabling ascension to the Upper Clarity realm riding golden light.

The final portion dedicates the ritual's merits. Leading all participants in incense offerings, the priest transfers the accumulated功德 (merit) to the emperor, officials, teachers, fellow practitioners, deceased ancestors through seven generations, nine lineages of relatives, and all sentient beings. Petitions include absolution for karmic transgressions across lifetimes, liberation from the three wretched paths (hell, hungry ghosts, animal realms) and all sufferings. The ultimate aspiration seeks Dao-realized ascension to serve the Dao Lords in golden palaces, achieving unity with the Dao. The scripture concludes by affirming that such prayers invariably receive celestial response.

Before the supreme Wuji Dao altar, the Qing Master (the Daoist responsible for striking the ritual chime) leads the assembly in paying reverence to the Ten Directions, beginning from the North. Each participating Daoist kneels and bows once toward each direction in sequence.

First, they devoutly pay homage to the Northern Wuji Supreme Lingbao Tianzun (a revered Daoist deity), then proceed in order to the East, South, West, Northeast, Southeast, Southwest, Northwest, Above, and Below, performing the same ritual. After completing the reverences, all remain kneeling in deep prostration, repenting their transgressions with the utmost sincerity.

The presiding ritual master kneels and recites the confession text while the other Daoists also kneel in unison. The master leads the assembly in declaring: "We, these cultivators, with our entire body, mind, and life essence, take refuge in the Ten Directions' Wuji Supreme Lingbao Tianzun. Today, we conduct this Zhaijiao (purification ritual), burning incense and confessing our sins. On behalf of the disciple [name] participating in this fasting retreat, as well as all of us practitioners, we repent for the transgressions committed from countless kalpas (eons) past until this very day."

These transgressions include: physical actions violating precepts, conduct deviating from the scriptures; mental distractions, scattered and unrefined thoughts; speech that confuses good and evil, using deceitful words to mislead others. Now, with sincere repentance, we beseech the elimination of all karmic obstacles. May we and the fasting disciple attain the ultimate truth, harmonize with the Dao, calm our spirits, merge with nature, and align our nature and life with the Great Dao, ultimately reaching the state of Wuwei (non-action).

Then, the assembly devoutly kowtows and pays homage: "To the Supreme Three Treasures (Dao, Scriptures, and Masters)." They perform three bows: the first to the Supreme Wuji Great Dao, the second to the Thirty-Six Sacred Scriptures (a collective term for key Daoist texts), and the third to the Mysterious Great Master (referring to Laozi).

Finally, they reaffirm their ritual positions (the roles of the participants): "We, the designated official [name] and all present Daoists, reverently declare before: The Primordial Tianzun of Void and Spontaneity, the Supreme Lord of Wuji Great Dao, the Supreme Venerable Lord (Laozi), the Exalted Jade Emperor, the great sages of the Ten Directions who have attained the Dao, the venerable lords and elders of utmost truth, the Thirty-Two Heavenly Emperors, the Jade Void Supreme Emperor, the Great Jade Emperor, the Dao Lords of Lingbao and Ultimate Truth residing in the Seven-Jeweled Jasper Terrace and Purple Tenuity Palace, the Thirty-Six Sacred Scriptures, the Mysterious Great Master, the high ministers and guardians, the Twenty-Four Perfected Ones of Taiping’s lower teachings, the Sovereign Lord of Xicheng, the Great Primordial Perfected One, the Eastern Peak’s High Minister and Director of Fate Lord Mao, the Two Perfected Ones of Dinglu and Baoming, and all other revered deities."

This scripture is a Qingci (memorial to the deities) used in Daoist Zhaijiao (purification rituals), where the presiding priest petitions the gods on behalf of the ritual sponsor. The content can be divided into three main sections:

First, the priest humbly describes himself as "rotten timber from a catalpa tree" and "coarse wildgrass from the wilderness," acknowledging his mediocre qualifications while expressing gratitude for the rare opportunity to cultivate the Dao. Adorned with the "golden registers of the Eightfold Convergence" (important Daoist talismans) and studying the "jade formulae of Ninefold Radiance" (profound Daoist methods), he practices under his master's guidance. Though still engaged in worldly affairs rather than mountain seclusion, he cherishes each moment, hoping these rituals will atone for transgressions and accumulate merit.

The second section vividly depicts the solemn ritual setting: an altar arranged according to the "Yellow Code" (Daoist precepts) that mirrors cosmic patterns, with ceremonies "summoning Yin and invoking Yang" to bridge spiritual realms. Spirit banners flutter amidst rising incense smoke and floating talismans (Fulu), while ritual implements like "phoenix-embroidered silks" and "dragon-engraved jade discs" express devotion. The multiday ceremony involves incense offerings, scripture chanting, and repentance—all to beseech the "Purple Palace" (celestial court) to shine its radiance upon the "Dark Capital" (netherworld), delivering trapped souls.

The concluding petitions entreat the "Three Supreme Venerables" (highest Daoist deities) and local gods to dispatch celestial officials (Lingbao functionaries) and earth deities (local spirits) for protection. The priest seeks to banish malevolent forces, purify participants' body and mind, ultimately attaining the state of "merging with radiance and congealing truth" (union with the Dao). Closing with reverential bows and the "Twelve Vows" (detailed contents unspecified), he pledges to continue rituals the following day.

This Qingci exemplifies the Zhaijiao's dual function of "communicating with heaven while delivering the underworld." Through meticulous liturgy (Keyi) and exquisite offerings, it conveys both awe for the divine and compassion for the deceased.

We practitioners devoutly pray: First, may heaven and earth be clear and pure; second, may the cosmic qi (vital energy) be luminous and profoundly mysterious. Third, may the sagely sovereign enjoy boundless longevity; fourth, may teachings spread throughout the eight directions. Fifth, may sweet dew and timely rain descend from heaven; sixth, may auspicious qi emerge from the earth. Seventh, may the four seasons alternate in harmony; eighth, may all beings flourish abundantly. Ninth, may every household embody filial piety and harmony; tenth, may the nation abound with talented individuals. Eleventh, may the merits of zhaijiao (purification rituals) benefit all sentient beings; twelfth, may blessings and auspicious signs increase daily.

During the concluding "Returning the Brazier" ceremony (a Daoist ritual step for withdrawing spiritual power from the incense burner), we invoke the Incense Official Messengers, the Left and Right Dragon-Tiger Lords (Daoist guardian deities), and all attendant incense spirits. May our ritual platform spontaneously generate golden elixirs and jade lingzhi mushrooms, drawing countless perfected immortals to gather before this sacred brazier. May practitioners attain the Dao and achieve immortality, may ritual sponsors receive blessings, and may both yin and yang realms receive grace. We pray that celestial youths and jade maidens from the ten directions guard the curling incense smoke, swiftly conveying our sincere devotion to the supreme Wuji Great Dao (the highest Daoist truth)—that formless, nameless, naturally empty Jade Emperor of the Golden Portal.

This scripture passage comes from Volume 37 of the Lingbao Lingjiao Jidu Jinshu (Golden Book of Numinous Treasure Salvation), representing standard prayer texts and brazier-returning liturgy in Daoist zhaijiao rituals. It embodies the religious ideals of universal salvation and disaster prevention in Daoism. The "Returning the Brazier" constitutes a crucial concluding ritual segment, symbolizing the ceremonial sending back of invoked deities to the celestial realms.