《靈寶領教濟度金書》Vol. 43

The Lingbao Lingjiao Jidu Jinshu (Precious Scripture of Lingbao Salvation), Volume 43, records the liturgical procedures transmitted by the eminent Daoist master Ning Quanzhen (known as the "Enlightened Perfected of Salvation from Suffering") and compiled by the scholar Lin Lingzhen (revered as "Master Shuinan of Profound Lingbao Teachings"). This text details the nine-day ritual sequence for the Huanglu Zhai (Yellow Register Retreat), a grand purification ceremony for the salvation of the deceased. The specific protocol for the midday service (wuchao) on the first day is as follows:

First, all participating priests must pay homage to the patriarchs according to established rites, focusing their minds in silent recitation of esoteric incantations. This is followed by chanting the Weiling Zhou (Guardian Spirit Mantra), invoking the Kongdong Dijun (Emperor of Emptiness) to safeguard the altar, while the Five Directional Thearchs verify the records of departed souls, and the Sanguan (Three Officials—Heavenly, Earthly, and Water Officials) receive the talismanic decrees.

The ritual involves establishing protective formations in the four directions to expel malevolent forces and eradicate impurities. The priests shake liujin ling (flowing-gold bells) and cast fire talismans (huofu) to incinerate yin contaminants. Practitioners wear sacred jinshu (golden scriptures) while refining their internal jing (essence) and qi (vital energy), causing their countenances to glow like luminous mushrooms (zhi), their minds merging with the Mysterious Void (xuanxu), and their consciousness penetrating the sanguan (three key bodily passes). They visualize themselves astride divine mounts—lions and cranes, dragons and phoenixes—with myriad stars guarding their bodily palaces and no demon daring to approach. Through this, the primordial Daoqi (Dao-energy) abides within, protected by ten thousand immortals, ultimately achieving union with the Dao (hedao).

Next, twenty-four strikes of the ritual drum (fagu) announce the opening of the incense burner. The priests solemnly invite the Three Qi (sanqi—Mysterious, Primordial, and Inaugural) from the Three Supreme Heavens (Wushang Santian), along with Taishang Laojun (Lord Lao the Most High). They summon thirty-six guardian deities from within their own bodies—including the Sangong Gongcao (Three-Five Merit Officers), Left and Right Envoy Officials, Golden Boys holding incense, and Jade Maidens scattering flowers—all robed in majestic attire to assist in opening the Mysterious Altar. Local earth gods (tudishen) and city deities (chenghuang) are also invited to participate.

When the presiding priest ascends the altar at midday to perform the ritual, he formally declares the purpose of the retreat to the celestial thearchs, burning memorials inscribed with petitions for salvation. He invokes the supreme Daoqi from the ten directions and the wondrous light of Lingbao to purify the altar space, ensuring the cosmos is cleansed of defilement. As numinous harmonies (linlang fayin) resonate through the ten directions, no demonic interference is permitted, allowing sincere petitions to swiftly reach the Jade Emperor (Yuhuang Shangdi).

Finally, the presiding priest announces his ritual rank (fawei) and reverently petitions: "We humbly invite the Most High Lords—Yuanshi Tianzun (Celestial Worthy of Primordial Beginning) of the Natural Void, Taishang Daojun (Lord of the Great Dao) of Infinite Mystery, Taishang Laojun, Yuhuang Shangdi—along with the Thirty-Two Heavenly Thearchs, Yuxu Shangdi (Supreme Emperor of Jade Void), Donghua Dijun (Imperial Lord of Eastern Florescence), Nanji Changsheng Dadi (Great Emperor of Long Life in the Southern Pole), and all perfected sages of the celestial realms to grace this sacred assembly."

This scripture passage describes the memorial document used in grand Zhaijiao (purification ritual) ceremonies of the Lingbao tradition in Daoism, comprising three main sections:

First, it enumerates the highest pantheon of Daoist deities, including the Most True Luminous Sovereign Dao Lord of Lingbao (the supreme deity venerated by the Lingbao school), the Great Master of Mysterious Center (the lineage patriarch), and perfected beings like Mao Ying (founder of the Maoshan tradition). These divine beings govern all celestial officials and realized spirits across the Three Realms (the realms of desire, form, and formlessness).

Next, it employs ornate language to depict cosmic creation: during the inception of the Red Brilliance kalpa (a Daoist cosmic cycle), the Primordial True Jing (essence) transformed to generate heaven and earth; as the Pure Subtle Heaven (one of the Sanqing realms) operated, sacred radiance flowed forth to shape forms. Golden texts and jade characters (referring to Daoist scriptures) appeared intermittently, while auspicious clouds like emerald canopies enveloped the sky, and sweet dew nourished the earth. These wondrous signs manifest the supreme status of the Three Caverns scriptures (Dongzhen, Dongxuan, and Dongshen classics) as the root of all teachings and sovereign of all spirits.

Finally, it transitions to the petitioner's supplications. The ritual participants humbly describe themselves as insignificant as frogs in a well, yet through wearing the Heaven-Earth Talismanic Registers (Daoist ritual implements) and nurturing aspirations to ascend to Shangqing (Highest Clarity), they diligently cultivate the Dao under their masters' guidance. With utmost reverence, they prepare this ritual ceremony, hoping to rectify faults through the Female Blue Covenant Texts (Daoist precepts) and accumulate merit in the Great Red Heaven Palace (a Shangqing realm).

Mourning the suffering of departed souls in the Nine Darknesses (hell realms) and fearing their perpetual torment, the petitioner solemnly erects the ritual altar: using a gnomon (an ancient astronomical instrument) to align directions, making the altar's radiant glow correspond with the ecliptic (the sun's path); under the illumination of the Jade Radiance Star (the seventh star of the Big Dipper), the altar becomes enveloped in Mysterious Void's pure Qi. The entire ritual space is graced with spiritual breezes like spring winds, Dharma rains nourishing all directions, and purple mists permeating the air—all dedicated to beseeching the deities to deliver souls from the Land of Solitary Desolation (a hell realm) and assist their ascent through the Changhe Heavenly Gate (portal to celestial realms).

This passage describes the incense offering segment from a Daoist zhaijiao (purification ritual) ceremony, recorded in the Lingbao Lingjiao Jidu Jinshu (Golden Book of Salvation According to the Numinous Treasure Tradition). The liturgy unfolds in several distinct phases.

The scene opens with solemn sacred imagery: the crystalline chime of jade bells resonates through the air while emerald canopies stretch like clouds, and golden lanterns shimmer like phoenixes in flight. The assembly gazes upward toward the radiance of the Tianzun (Celestial Venerable Ones), their reverence arranged like a formation of white egrets. Magnificent feathered canopies and jade-adorned chariot wheels scatter dazzling light, as vermilion carriages and jade-green palanquins glow with auspicious brilliance.

The prayer text articulates threefold aspirations: first, that the Tianzun may witness human virtue and vice, liberate sentient beings, and adjudicate the registers of life and death; second, that souls in the underworld might break free from Diyu's (Hell's) constraints to attain ascension; third, for universal peace and national prosperity.

At the noon hour, the fashi (ritual master) initiates the first incense offering. As aromatic smoke spirals upward, offerings are made to the Three Supreme Deities: Yuanshi Tianzun (Primordial Celestial Venerable, the supreme Daoist divinity), the Jade Emperor (ruler of the celestial court), and the immortal assembly of Qingwei Tian (Heaven of Clarity and Subtlety). The congregation surrenders body, spirit, and life force in complete devotion, dedicating merits to imperial ancestors and land deities, praying they may ascend to join the Dao.

During the second incense offering, the recipients shift to Lingbao Tianzun (Numinous Treasure Celestial Venerable, one of the Three Pure Ones), the Great Emperor of the Purple Tenuity (sovereign of constellations), and the sacred host of Yuyu Tian (Heaven of Abundant Residue). Now merits are dedicated to the zhaizhu (ritual sponsor)'s ancestors across generations, that they may transcend the underworld and dissolve karmic obstructions.

The ritual formula "guishen guiming" (surrender of body, spirit, and life force) recurs throughout, signifying total submission to the Daoist deities. The "seven generations of direct ancestors and nine collateral lineages" reflects Daoism's emphasis on ancestral salvation. Through incense smoke, hymns, and vows, the ceremony constructs a sacred space for divine-human communion.

This scripture describes a Daoist purification ritual (Zhaijiao), revealing how practitioners seek divine protection through incense offerings and repentance of sins.

The practitioners liken worldly afflictions to autumn clouds—fleeting and unstable—while wicked thoughts take root like poisonous weeds. Adorned in rainbow-hued immortal robes (nichang) and feathered canopies (yubao), they prepare to pay homage to the Celestial Emperor. The ritual master harmonizes the seven spirits (qishen) within the body and balances the three primordial Qi (sanqi), causing auspicious stars to radiate brilliance.

During the ceremony, the practitioners burn incense and prostrate themselves, devoting their hearts to the supreme masters and perfected saints. They pray for the incense smoke to ascend to the celestial court, offering reverence to the Heavenly Venerables: the Five Numinous Ancient Lords, the Great Emperor of the North Star (Ziwei Beiji), the Earthly Sovereign (Houtu Huangdiqi), and other sacred deities. With utmost sincerity, they bow with body, mind, and spirit, hoping their virtuous deeds will reach the celestial immortals above and the numinous beings of the underworld below.

They beseech the deities of the Three Realms (heaven, earth, and water) for protection, praying for the harmonious movement of the sun, moon, and stars, the balanced succession of seasons, abundant harvests, and peace for the people. At the same time, they wish for practitioners to comprehend the profound mysteries of the Dragon-Tiger union (a Neidan term) and nourish pure Yang Qi by "feeding on the rosy mists" (canxia), ultimately attaining unity with the Dao.

The latter part, the "Pacing the Void" verses, depicts immortals wandering the ten directions of the celestial realm: riding cloud chariots across the eight directions, resting in wondrous paradises, gazing upon heavenly towers above and purple mists swirling below. In the sacred realm of the Supreme Dao Ancestor (Taishang Laojun), the immortals sit together on lotus thrones. Through prolonged cultivation, one may become a Perfected Being (zhenren), harmonizing Qi and blood to attain an immortal body—outlasting even the ten-thousand-year cedar, a symbol of eternal life.

This scripture depicts a grand assembly of celestial immortals, comprising three main sections:

First, it portrays the magnificent descent of divine beings. The Celestial Lord Wuying (a revered Daoist deity) holds spirit talismans (fulu) to guide practitioners, while the Most High Lord Taiyi (one of Daoism's supreme deities) manifests golden radiance while cradling sacred scriptures. Dragon-drawn chariots and phoenix-led carriages suddenly descend to receive them. The Celestial Lord rides cloud-borne vehicles across the heavens as fragrant blossoms fall like snow, auspicious clouds encircle golden palaces, and all immortals bow before the Celestial Court (Jinque) before journeying hand-in-hand to the Jade Capital (Yujing, Daoism's highest paradise).

Next comes a description of the wondrous scenes within this celestial realm. In the Mystic Scenery Garden, seven-jeweled trees shimmer brilliantly, three hundred divine beasts dwell peacefully, while colossal lions and soaring dragons emit earth-shaking roars, and sacred phoenixes sing in rhythmic harmony. Spiritual winds caress miraculous flowers, their sublime fragrance permeating the robes of attendees. The text emphasizes that only those with profound spiritual affinity and Daoist roots (xianyuan daogen) may partake in such divine pleasures.

The final section details a threefold ceremonial homage. Practitioners first express prayers for universal peace, then through cultivating the true Dao, align their aspirations with celestial will, ultimately attaining the Great Vehicle realm (dacheng, the supreme spiritual attainment). By nurturing virtue to sow fields of merit (futian), they elevate seven generations of ancestors to heavenly realms while achieving daytime ascension themselves. The triple bowing ritual follows: first to the Supreme Dao, then to the Thirty-Six Sacred Scriptures (sanshiliubu zunjing, the canonical Daoist texts), and finally to the Great Master of Mystic Central (xuanzhong dafashi, an important Daoist patriarch).

The concluding portion meticulously enumerates all honored attendees—including the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Supreme Lord of the Dao (Taishang Daojun), and other highest deities, along with various heavenly emperors, perfected beings (zhenren), and celestial officials. These deities govern cosmic principles, receiving the primordial Qi (daoqi) from the Mystic Metropolis (Xuandu, the highest heaven) above while radiating true light to the Purple Pole (Ziji, the celestial emperor's abode) below, commanding all spirits across the Three Realms (sanjie: heaven, earth, and water).

This scripture is a Daoist Zhaijiao (purification ritual) document for liberating deceased souls, depicting the predicament of spirits in the netherworld and the process of beseeching divine salvation through ritual ceremonies.

During their lifetime, the deceased indulged in the Five Desires and Seven Passions (sensory cravings for form, sound, fragrance, taste, and touch, along with the seven emotions of joy, anger, sorrow, fear, love, aversion, and desire), violating Daoism's golden rules and precepts while forgetting the Ten Virtuous Deeds. Like lowly ants cycling through darkness, they wandered lost amidst poisonous mists, their transgressions recorded in the Black Registers of the underworld courts, subjected to judgment before the Ten Yama Kings, trapped in sunless realms of perpetual gloom.

Now the ritual patron (zhai master) has reverently established the Three Altars (representing the celestial, terrestrial, and aquatic realms), expressing utmost sincerity through prostrations. They beseech the Sovereign of Eastern Florescence (deity overseeing immortal registers) to issue pardoning edicts, and the Great Emperor of Northern Yin Fengdu (ruler of the netherworld) to manifest his majesty. May the Celestial Worthies descend divine radiance—melting the frozen hells with warmth, quenching the fiery abysses with sweet dew. Through the operation of the Masculine and Feminine Divine Energies (Yin-Yang qi), may hell's shackles be shattered and the path back to the yang world opened.

Thus may the deceased soul cross the Dharma Bridge (symbolic passage in liberation rituals), swiftly escape the Vajra Wind Wheels (infernal tortures), and ascend to the Jade Void paradise (Daoism's highest heaven). Phoenix songs harmonize at the ritual site as devotees kneel in devotion. The patron receives divine protection—glory like the Yu family's four generations of Han dynasty ministers, or prosperity akin to the Eight Xun Dragons (eight accomplished sons of Eastern Han scholar Xun Shu)—their household illuminated with radiance.

Final blessings are offered: May Heaven and Earth harmonize, the seasons follow their proper order, stars shine brightly, and winds and rains come timely; may farmers reap abundance and borderlands know peace; auspicious clouds canopy palace towers while sweet dew nourishes all beings; may mythical beasts dance and phoenixes appear (signs of great peace), establishing sage governance across the eight directions; even fish in deep pools and birds in flight should perceive the Dao's harmony. May the Celestial Worthies' compassion reach the Ninefold Darkness, their blessings grace beings of the Five Paths (celestial, human, animal, hungry ghost, and hell realms), fulfilling our sincere devotion.

[Note: The text embodies Daoist "Yin-Yang salvation" philosophy, using Zhaijiao rituals to connect the Three Realms, manifesting the religious function of "reaching heaven above while aiding the netherworld below." It employs distinctive Daoist imagery like "golden rules and jade precepts" and "judgment before the Ten Courts," while incorporating Confucian auspicious omens such as "fish leaping and kites soaring."]

In performing Daoist rituals, the first step is to make a sincere vow. Practitioners must concentrate their spirit (cunshen) and light incense (shaoxiang). At this moment, the Incense Official Envoys (divine officers overseeing incense), the Left and Right Dragon-Tiger Lords (guardian deities), and numerous incense-attending spirit officials will descend upon the altar space.

When the practitioner faces the noon direction to ascend the ritual platform for practice, the altar will naturally manifest the essence of Golden Liquid (divine water obtained through cultivation) and Cinnabar-Jade (immortal treasures). Various divine beings and perfected immortals gather before the incense burner, enabling the practitioner to learn the Dao and attain realization, or seek immortality and achieve transcendence. Devotees participating in the purification fast (zhaizhu) also receive blessings, while beings of both yin and yang realms receive grace.

It is prayed that immortal youths and jade maidens from the ten directions may receive and guide the incense smoke, swiftly conveying the practitioner's sincere intentions to the supreme presence of the Great Dao of Limitless Supreme Purity (the highest belief in Daoism) and the Most True Jade Emperor (the highest deity in Daoism).

The ritual concludes with the "Chant of Departure." This passage originates from the forty-third volume of the Lingbao Lingjiao Jidu Jinshu (Golden Book of Lingbao Salvation), recording an essential segment of Daoist zhaijiao (purification rituals).