《靈寶領教濟度金書》Vol. 45

The Lingbao Lingjiao Jidu Jinshu (Precious Scripture of Lingbao Salvation), Volume 45, records the liturgical (Keyi) content transmitted by the Dongwei Gaoshi (a high-ranking Daoist adept), the Enlightened Master of Salvation Ning Quanzhen, and compiled by the Lingbao Tongxuan Hongjiao Master Lin Lingzhen. This section primarily details the morning ritual performed on the second day of the nine-day Yellow Register Retreat (Huanglu Zhaijiao), a grand purification ceremony for the salvation of the deceased.

At the start of the morning ritual, all participating Daoist priests must first pay homage to the patriarchs in accordance with tradition, calming their minds and entering a state of focused contemplation. They then recite the Weiling Zhou (Guardian Spirit Incantation), the general meaning of which is:

"The radiance of the Five Directions’ stars illuminates the divine court, encompassing the true Qi of all things and gathering the power of myriad spirits. The practitioner withdraws into stillness, silently cultivating as Qi circulates through the meridians of the five viscera. With the divine might of the gods, they suppress demons, expel calamities, and purify foul energies. Ten thousand demons tremble and retreat as the Yin and Yang energies (Dragon and Tiger) surge within. Purple auspicious clouds descend, harmonizing the Qi of heaven and earth, ultimately merging with the supreme Dao."

Following this, the ritual drum is struck twenty-four times, symbolizing communication between heaven and earth. The "Falu" (Kindling the Stove) ritual is then performed: the priest invokes the highest deity of Daoism, the "Supreme Dao Lord of the Three Primordial Qi of the Three Heavens," summoning the thirty-two guardian spirits (Gongcao) cultivated within their own body—including the Golden Lad and Jade Maiden—as well as local earth gods and other righteous deities to witness the morning ceremony. It is declared that this Yellow Register Retreat is established for the salvation of the deceased, with all sincere prayers recorded in written petitions, in hopes of receiving the true Qi of the Ten Directions’ Celestial Worthies so that these prayers may reach the Jade Emperor’s divine presence.

Finally, the presiding priest leads all participating priests in reverently addressing the celestial deities:

"The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Supreme Dao Lord (Taishang Daojun), the Supreme Elder Lord (Taishang Laojun), the Jade Emperor (Yuhuang Shangdi), the Thirty-Two Heavenly Emperors, the revered deities of the Four Directions, the assembly of gods in the Purple Tenuity Enclosure (Ziwei Yuan), the Dao Lords of the Lingbao tradition, the guardian spirits of the Thirty-Six Sacred Scriptures, and all the Perfected Immortals who attained the Dao through the ages."

This constitutes the standard invocation (Qingshen) in Daoist liturgy, where the complete pantheon is addressed with proper titles to express reverence toward the divine.

This scripture describes a memorial petition (biaowen) presented to celestial deities during Daoist purification rituals (zhaijiao), filled with magnificent visions of the immortal realm and devout supplications. Let me analyze it section by section:

The passage enumerates twenty-four perfected immortals including the Sovereign Lord of Western Metropolis, the Great Unity Perfected Being (Taiyi Zhenren), the Minister of Fate Mao of Eastern Peak, and the Two Perfected Ones of Dinglu and Baoming, along with deities from various grotto-heavens and celestial officials from the Three Realms, all residing within golden and jade celestial palaces. The golden towers soar majestically, radiating divine light like the sun; the jade capital's immortal realm appears ethereal, swirling with pure celestial qi (fanqi) and resplendent auroras. The jasper ponds and immortal groves flourish luxuriantly, heavy with vermilion sacred fruits; the langgan trees sway gracefully, their emerald blossoms dazzlingly radiant.

The supreme Purple Essence Deity (referring to the Celestial Worthy of Original Commencement, Yuanshi Tianzun) governs the eternal supreme position beyond kalpas, while in the higher azure mists rides the Ancestor of Formlessness (referring to the Dao). Immortals ride flying dragons across jade gardens, summoning phoenixes to sing on jade terraces, cultivating concentrated stillness in the Palace of Universal Brightness, circulating their spiritual pearls (liuzhu referring to neidan practice) in the Palace of Grotto Radiance. Five hundred million worlds come to pay homage, with three thousand celestial realms united in veneration.

We earthly cultivators, though nominally ranked among immortals, have yet to fully comprehend the mysteries of inner contemplation (cunxiang), nor completely master the cultivation methods of the Yellow Court (upper dantian) and Cinnabar Valley (lower dantian). We can only lament time fleeting like a white colt's shadow, gazing at rosy clouds yet unable to shake our robes and retire. Now bathed in the Heavenly Emperor's spring-like benevolence, ever mindful of Heaven's autumn-frost severity, how dare we not sincerely present our petitions?

The current ritual master (zhaizhu), grieving the departure of loved ones, mourns life's fragility like a boat lost at sea or flowing water never returning. He prays the celestial deities will dispel the long night's shadows and bestow the light of reborn yang. Thus following the Rui Ji (Daoist scriptures), he establishes the sacred altar (zhitan) to welcome the descending immortal procession: the solar chariot (xiyu) of the sun god returns with auroras to Yang Valley, while the immortal lord's dragon carriage (longping) halts at Xiao Terrace gathering jade mists. As celestial flowers scatter, dark cranes dance gracefully; where divine music resounds, blue luan phoenixes spread wings in harmony. Rainbow banners (nijing) part the forbidden path, golden feather canopies illuminate celestial steps, purple mists encircle orchid lanterns, and azure radiance envelops the precious throne.

This memorial presents the hierarchical celestial bureaucracy within the Daoist cosmological view and the religious practice of communicating between heaven and humanity through zhaijiao rituals. The text extensively employs parallel prose and distinctive Daoist imagery, serving both as praise for the immortal realm and containing veiled references to neidan practice (such as "the infant gestating within" referring to internal elixir cultivation).

At dawn, the Daoist priests ascend the ritual platform to prepare for the ceremony. Holding incense with reverence, they offer their prayers: may this curling smoke rise directly to the celestial realm as an offering to the supreme Three Pure Ones (Sanqing) of Daoism—the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the highest deity in Daoism), the Jade Emperor (supreme ruler of the heavens), and the host of immortal sages dwelling in the Palace of Clarity and Subtlety.

Prostrating themselves in deep devotion, the participants surrender body and mind to these three sacred Daoist deities. Through the merit of this ritual, they pray for three blessings: first, that the imperial lineage may receive divine favor, with ancestral spirits of past emperors riding celestial beasts through the heavens, protecting their descendants' prosperity and aiding wise rulers and ministers in governing the nation; second, that the current emperor may rule with authority over all lands, achieving both civil and military excellence like the ancient sage-king Yu in expanding the realm; third, that the crown prince may embody both virtue and talent, and the imperial consorts may offer wise counsel.

During the second incense offering, the smoke is presented to the Celestial Worthy of Numinous Treasure (Lingbao Tianzun, one of the Three Pure Ones), the Great Emperor of the Purple Tenuity (Ziwei Dadi), and other immortals of the Palace of Yu's Abundance. The assembly bows again in solemn prayer, dedicating the ritual's merit to the liberation of the nine generations of ancestors (jiuxuan) and seven past forebears (qizu) of the patron sponsoring the ceremony. May the departed souls don celestial robes to behold the Celestial Worthy and feast on divine delicacies in the immortal realm.

Throughout the ceremony, through incense burning, prostrations, and other liturgical acts, the priests intercede for both the living emperor and the departed souls, embodying Daoism's religious function of "delivering salvation to both the visible and invisible realms." The chant of "uniting with the Dao in perfect truth" expresses the practitioner's ultimate aspiration to merge with the supreme Dao (Dao).

This scripture documents the complete procedure of a Daoist zhaijiao (grand sacrificial ritual). The opening describes celestial blessings descending upon the mortal realm, with the ritual master (the presiding Daoist priest) possessing jade-like virtue (De), his family flourishing, his parents enjoying longevity, and his descendants achieving distinction—the entire household basking in auspicious energy (Qi).

The core ritual sequence follows: At dawn when ascending the altar, the master priest leads the congregation in san nian xiang (threefold incense offering), the rising smoke making offerings to various deities including the Five Numinous Ancient Celestial Lords, the Purple Tenuity North Pole Emperor (deity of the Big Dipper), and the Empress of Earth (goddess of the land). All devotees piously take refuge in the Three Supreme Pure Ones (Sanqing, the highest Daoist deities), praying for virtuous merits to benefit all under heaven—that peace may reign universally, with even remote regions receiving spiritual transformation.

The text notably emphasizes transforming "barbarian customs" (the "animal hide stench" referring to nomadic fur garments, "tattooed foreheads" denoting facial markings), spreading ritual-music civilization. The living may refine themselves like golden sprouts in alchemical cultivation (Neidan), while the deceased may hear scriptures in celestial realms.

The latter section follows the standard san guiyi (threefold refuge-taking) sequence: three prostrations to the Supreme Limitless Dao (source of the Dao), the Thirty-Six Sacred Scriptures (canonical Daoist texts), and the Great Master of Mysterious Center (referring to Laozi). Finally, the presiding priest and all attending officials solemnly petition the deities once more, declaring the ritual's imminent completion.

Note: The phrase "striking clods" alludes to an ancient ode celebrating peace, while "neighbor's flying chickens and dogs" adapts the legend of "ascending to heaven with poultry and pets," metaphorically suggesting universal enlightenment. The recurring phrase "uniting with the Dao in truth" represents the ultimate goal of Daoist cultivation.

This passage depicts the sacred scene of invoking celestial deities during a Daoist zhaijiao (purification ritual), structured in three main sections:

First, it enumerates the highest pantheon of Daoist divinities, including the "Three Pure Ones" (Sanqing) - Yuanshi Tianzun (Celestial Venerable of the Primordial Beginning), Taishang Daojun (Supreme Lord of the Dao), and Taishang Laojun (Most High Lord Lao) - along with the Jade Emperor and the Four Directional Celestial Sovereigns. These deities reside in the "Three Pure Realms" (Sanqingjing) - sacred abodes such as Jade Void, Mystic Metropolis, and Golden Portal - presiding over the thirty-six supreme scriptures and the profound methods of the Mystic Gate.

Next, it describes the wondrous celestial mechanics: the Three Luminaries (sun, moon, and stars) illuminate the upper realms, while the Five Phases (Wuxing) maintain cosmic order. These sacred forces surround Qingwei Tian (one of the Three Pure Realms), governing both the manifest and unmanifest worlds while universally delivering sentient beings.

The text then transitions to specific ritual procedures: the ritual sponsor (zhai master) conducts salvation rites for deceased souls, confessing their worldly transgressions of being deluded by the "Five Thieves" (sensory desires of sight, sound, smell, taste, and touch) and plagued by the "Three Poisons" (greed, anger, and ignorance). Through offerings of dragon-jade and phoenix-silk on the Mystic Altar, they confess before the Ten Directional Deities, beseeching the "True Light" (divine radiance) to illuminate the underworld. This enables departed souls to hear the sacred teachings, cleanse their sins, and ultimately ascend to the immortal realms.

Special terms include: "Eight Solar Terms and Four Commencements" marking seasonal transitions, "Five La and Three Primes" as key Daoist fasting days, while "Mount Dai and Mount Luofeng" represent sacred peaks governing the underworld. The entire ceremony, through sacred liturgy (keyi), bridges the human and divine realms to achieve salvation for the deceased.

This passage is a votive text used in Daoist Zhaijiao (grand purification rituals), comprising two main sections: the practitioner's aspirations and tenfold vows.

The first part describes the spiritual state attained by the Zhai master (ritual officiant) through cultivation: complete realization of the Dao's origin, severing delusory thoughts, resolving karmic entanglements spanning centuries, and embodying compassionate equanimity. The mind becomes limpid as a moonlit azure sky, while virtuous De (Virtue) shines like pearls in the ocean, dissolving past transgressions and ushering in auspicious blessings. The text invokes cosmic harmony—where Heaven and Earth find peace, the Five Phases (Wood, Fire, Earth, Metal, Water) circulate auspiciously, celestial beasts from all directions manifest blessings, and Daoist scriptures (vermilion texts and purple tablets) safeguard the world. May seasonal rains come timely without calamities, and may dragons, immortals, humans, and spirits alike receive the radiance of divine grace.

Following this are ten specific vows: First, to achieve Dao-realization while liberating seven generations of ancestors from suffering. Second, for national prosperity with flourishing education and universal harmony. Third, that masters perfect their gongfu (cultivation merit) to guide all beings. Fourth, that fellow cultivators attain the Dao swiftly through mutual support. Fifth, for familial harmony rooted in benevolence and righteousness. Sixth, to practice charity relieving poverty for universal wellbeing. Seventh, that all living beings receive beneficence. Eighth, for absolution of karmic debts across lifetimes. Ninth, for familial lineages to flourish with successive generations of sages. Tenth, to serve the Dao with utmost sincerity until achieving ascension—riding clouds and cranes to unite with the Dao.

The conclusion references shen visualization (cun shen) and incense-offering ceremonies, essential components of Daoist cultivation and ritual. The entire text embodies the religion's ideals of universal salvation and celestial-human harmony.

During Daoist rituals, divine beings such as the Incense Official Messengers (immortal officials responsible for delivering messages) and the Left and Right Dragon-Tiger Lords (guardian generals) descend to protect the sacred flame. When the morning ceremony begins with ascending the altar to practice the Dao, the ritual space naturally manifests golden liquid (a miraculous substance attained through cultivation) and cinnabar-green lingzhi mushrooms (celestial herbs), while various immortals and perfected beings gather before the incense burner.

Through such rituals, practitioners may attain the Dao and achieve immortality, while devotees participating in the zhaijiao (purification ritual) receive blessings—both the living in the yang world and souls in the netherworld equally receive divine grace. Jade maidens and immortal youths from the ten directions (celestial attendants) guard the curling incense smoke, swiftly conveying the sincere prayers of practitioners to the exalted presence of the Jade Emperor (one of the highest deities in Daoism).

Upon concluding the ceremony, the ritual master chants the Closing Hymn before respectfully withdrawing from the altar. This account, recorded in the forty-fifth volume of the Lingbao Lingjiao Jidu Jinshu (Golden Book of Lingbao Salvation Through Teachings), depicts the sacred moment during Daoist zhaijiao rituals when celestial beings descend and heaven and humanity commune.