《靈寶領教濟度金書》Vol. 48

The Lingbao Lingjiao Jidu Jinshu (Precious Scripture of Numinous Treasure Salvation Through Ritual Instruction), Volume 48, records the Zhaijiao (purification ritual) Keyi (liturgy) transmitted by the Perfected Ning Quanzhen. This section meticulously documents the specific ceremonial procedures for the early morning court ritual on the third day, compiled and edited by Lin Lingzhen.

At dawn during the Zhaijiao, the Daoist priests first pay homage to the patriarchs according to ritual regulations, focusing their minds and silently reciting sacred incantations. This is followed by the chanting of the Protective Spirit Chant: "The celestial documents unfurl, illuminating the Taiwei Enclosure (a celestial region). Primordial Qi (vital energy) transforms and generates, while numinous smoke circulates nine times. The Eight Radiances (a Daoist cultivation term) encircle the six directions as the sacred Dao revolves within. To the left, the Crimson Bright Heaven opens; to the right, the gates of the Celestial Emperor are knocked upon. The Eastern Florescence (an eastern immortal realm) and Southern Palace (a southern immortal realm) purify defilements with true Qi (vital energy), while the sun and moon shine in mutual radiance. On this auspicious day, the myriad paths return to the One. The altar brims with righteous energy, safeguarding the eternal existence of heaven and earth. We announce to the Three Realms (heaven, earth, and water), swiftly conveyed like wind and lightning." The assembly responds in unison, "In harmony with the Dao."

Next, the ritual drum is struck twenty-four times, symbolizing the passage of the twenty-four solar terms. During the "Kindling the Stove" ceremony, the priest reverently invokes the Three Qi (three primordial energies) of the Supreme Three Heavens—Xuan (Mystery), Yuan (Origin), and Shi (Beginning)—as well as the Supreme Dao Lord. They summon the Thirty-Two Dharma-Protecting Deities cultivated within their own bodies, including the Three-Five Merit Officials (internal deities), the Left and Right Envoy Officials, the Golden Lad who tends incense, the Jade Maiden who conveys messages, and the Five Thearchs' Direct Talismans. These deities must solemnly array themselves to assist in opening the ritual altar while also summoning local earth gods and city gods.

When the presiding priest ascends the altar at dawn to perform the ritual, they must declare the purpose of the Zhaijiao to the Celestial Emperors of the various heavens and inscribe all prayers on Qingci (Daoist ritual documents) before burning them as an offering. They beseech the perfect Dao Qi (vital energy) from the ten directions and the wondrous light of the Numinous Treasure to descend and infuse the ritual performers, ensuring their sincerity swiftly reaches the Jade Emperor.

Finally, the presiding priest leads all participants in the Zhaijiao to reverently petition in sequence: the Primordial Heavenly Worthy of the Void and Naturalness, the Supreme Dao Lord of the Limitless Great Dao, the Supreme Elder Lord, the Jade Emperor, and other heavenly worthies, along with the Thirty-Two Celestial Thearchs, the Jade Void Emperor, the Eastern Florescence, the Southern Extremity, and other revered deities of the four directions, as well as the holy beings upon the Seven Treasures' Jade Terrace in the Mystic Metropolis and Jade Capital (the highest Daoist immortal realm). The entire ceremony is solemn and dignified, embodying the Daoist Zhaijiao's characteristic of "reaching the highest heavens above and penetrating the Three Realms below."

This scripture is a Qingci (a type of petition to deities) used in Daoist Zhaijiao (purification rituals), where the ritual master conveys the devotee's prayers to the celestial beings. It begins by invoking numerous Daoist deities, including the Great Master of Mysterious Center (one of the highest Daoist divinities), the Twenty-Four Perfected Immortals, and Perfected Lord Wang, Overseer of Western Citadel (a realized being governing western immortal realms), indicating the invitation of various deities to descend during the ceremony.

The master humbly states having heard how, at the universe's dawn, the Three Luminaries (sun, moon, and stars) illuminated all existence, nurturing vital energy in all things. Through cultivating the method of "female-male union" (harmonizing Yin-Yang), one attains the profound state of "comprehending celestial and terrestrial principles." The text describes advanced cultivation states like "flowing gold dispels impurities" (radiance like molten metal purges foul energies) and "scattered jade ascends the soul" (crystalline purity uplifting the spirit), portraying divine power that illuminates both Fengdu (the Daoist underworld) and celestial realms, enabling earth to bear the wondrous Dao while all heavenly venerables revere the Celestial Worthy of Numinous Treasure (one of the Three Pure Ones).

Though registered among immortals (as symbolized by the phoenix register and turtle chart, representing Daoist immortal records), the master modestly claims unfulfilled aspirations of reclusive cultivation. Now reverently presenting petitions before the altar, they seek to establish indestructible covenants with the deities while pledging wholehearted propagation of the teachings. Subsequently, the devotee's Qingci is formally recited.

The Qingci section describes: the Nine Heavens' breath blending within the firmament, the Five Directions' numinous qi glowing in azure skies. Above, it elevates living souls to Vermilion Palaces (celestial abodes); below, it salvages deceased spirits from Black Courts (underworld domains). Through wearing golden pendants and jade ornaments (ritual implements) and employing phoenix tablets with dragon inscriptions (sacred texts), one guides Yang qi to nourish the five viscera and radiates divine light through all meridians. This achieves merits like "feasting on luminous scenes to prolong life" (visualizing immortal realms for longevity) and "restoring skeletons to revive the dead" (liberating departed souls).

Finally, the ritual scene unfolds: the devotee sincerely worships the Celestial Emperor, praying for deliverance of souls trapped in the underworld and dissipated spiritual essence. Conducted amid auspicious radiance and propitious mists, at dawn when the Candle Dragon (solar deity) illuminates and phoenixes (auspicious birds) sing, the offered golden-jade ritual implements emit brilliance as yellow banners and purple regalia shine resplendently - the entire sacred space enveloped in divine atmosphere.

This passage depicts a grand salvation ritual (Zhaijiao) conducted by the Lingbao school of Daoism. At dawn, Daoist priests ascend the ritual platform to commence the ceremony, first lighting incense to honor the deities.

The ritual invokes numerous Daoist divinities: the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, foremost among the Three Pure Ones/Sanqing), the Jade Emperor (supreme ruler of the celestial bureaucracy), and the Celestial Worthy of Numinous Treasure (second among the Three Pure Ones). Through incense offerings and prostrations, the priests pray for national prosperity and the eternal stability of the imperial house. Phrases like "golden branches extending blessings" and "jade leaves radiating splendor" symbolize wishes for the imperial lineage's continuity and enduring fortune.

The ceremony unfolds in multiple stages, with each incense offering accompanied by specific invocations. The priests beseech the deities to bestow grace, alleviate human suffering, and liberate departed souls. The section praising the emperor employs classical allusions such as "riding six dragons to traverse heaven," subtly comparing the ruler to ancient sage-kings whose virtue (De) matched heaven and earth.

The ritual concludes with prayers for the ancestors (nine generations of male and seven generations of female forebears) of participating devotees, hoping their souls may receive salvation in the Eastern Florescence's Southern Palace (Donghua Nangong), the Daoist administrative realm of the afterlife. The entire ceremony embodies Daoism's dual religious function: "offering blessings above for the nation, providing salvation below for the netherworld."

This scripture is a prayer text from Daoist Zhaijiao (purification ritual) liturgy, describing the practitioner's process of offering incense and worship to seek divine protection.

At dawn when ascending the altar to perform the ritual, the presiding priest leads the assembly in reverently offering incense three times. The prayer expresses the wish that the incense smoke may rise directly to the celestial realm, making offerings to the most exalted deities: including the Five Numinous Venerable Celestial Lords, the Great Emperor of the Northern Dipper (Ziwei Beiji), the Great Emperor of Salvation from Suffering (Jiuku Qingxuan), the Earthly Sovereign Hou Tu (goddess of the earth), and other sacred beings of the heavenly court. With utmost devotion of body, mind, and life, the assembly prostrates before the supreme Daoist triad, the "Three Pure Ones" (Sanqing)—Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), Celestial Worthy of Numinous Treasure (Lingbao Tianzun), and Celestial Worthy of Dao and De (Daode Tianzun).

The prayer conveys multiple auspicious wishes: for peace under heaven (rivers clear and seas calm), abundant harvests (heaven and earth in harmony); for tranquility in military camps (moonlight softening the willow-lined barracks) and prosperity in farming communities (breezes freshening the mulberry groves); for every household to have full granaries and unbroken lineage; for enlightened governance and flourishing talent; for stable borders and national prosperity. For the practitioners themselves, the prayer seeks realization of the "root of heaven and earth" (the primordial source of the Dao), so that the "three Dantian" (upper, middle, and lower energy centers) may brim with vital Qi (energy), transcending the constraints of Yin-Yang cycles.

Finally, the assembly again offers incense in devotion, praising the merits of the perfected sages, confessing their own transgressions, and performing the threefold bow. The priest solemnly petitions the Celestial Worthy of Primordial Beginning (supreme deity of Daoism), the Lord of the Dao (Taishang Daojun), the Most High Lord Lao (Taishang Laojun), the Jade Emperor, and other perfected beings, expressing the ultimate aspiration of merging with the Dao.

Note: The "threefold incense offering" refers to the standard ritual motion of pinching incense three times with the left hand; the "three Dantian" denote the upper, middle, and lower energy cultivation centers in the body; "root of heaven and earth" originates from the Daode Jing, symbolizing the fundamental source of the Dao.

This scripture passage depicts a scene of supplication to celestial deities during a Daoist Zhaijiao (purification ritual). It enumerates the sacred titles of numerous Daoist divinities, including the Thirty-Two Celestial Emperor Lords, the Jade Void Supreme Emperor, the Great Jade Emperor, and other supreme deities, along with directional gods like the Eastern Florescence and Southern Pole, as well as protectors of the Thirty-Six Sacred Scriptures such as the Great Master of Mysterious Center.

The text then describes how deities of the Three Realms (heaven, earth, and underworld) each fulfill their sacred duties: The Celestial Emperor of the Purple Tenuity Palace governs heavenly affairs, underworld deities of the Nine Darknesses enforce infernal laws, while the Water Official administers eastern waterways. The phrase "clarity of an ice mirror" illustrates the deities' penetrating observation of worldly matters, and "justice of water scales" symbolizes the underworld court's impartial judgments. The Five Directional Emperors and the Four Seasonal Officers (deities governing the seasons) collectively maintain cosmic order—their majesty resembling thunder, with the principles of karmic retribution clearly recorded in celestial registers.

The passage transitions to the ritual sponsor's confession: The deceased indulged in sensory pleasures during life, enslaved by gluttony, with thoughts as unruly as monkeys and consciousness as wild as untamed horses. Blinded by passions, they lost their true nature and ultimately descended into darkness. Now through earnest altar preparations, offering jade dragon tablets and phoenix silks, the living repeatedly beseech the deities—hoping to absolve the deceased's transgressions, cleanse defilements from three lifetimes (past, present, future), that the Purple Gate (heavenly portal) may bestow immortal Qi while the Yellow Court (Dantian energy center) sprouts spiritual shoots, enabling the soul's rebirth beyond the cycle of reincarnation.

The conclusion expresses the wish for the soul to be purified of worldly stains, restored to original clarity, ascending to behold the Three Radiances (representing Jing, Qi, and Shen) upon celestial thrones, soaring freely among jade palaces and gem-like towers. This passage embodies core Daoist beliefs in soul salvation through ritual, seeking divine pardon through Zhaijiao ceremonies.

This passage records the votive text and ritual procedures of a Daoist Zhaijiao (grand sacrificial ceremony). The chief celebrant (known as the Zhai Master) communicates with the deities through incense offerings, seeking divine blessings.

At the ceremony's commencement, the Zhai Master expresses auspicious wishes: may the dual energies of Yin-Yang (fundamental cosmic forces) harmonize, may the four seasons proceed smoothly with favorable winds and rains, and may the celestial bodies shine brightly. The prayer beseeches the heavenly realm to bestow auspicious signs upon the mortal world, allowing the golden bamboo slips and jade tablets (important Daoist scriptures) to radiate their brilliance, aiding all beings through kalpic calamities. May the imperial court be filled with virtuous talents, may common people live in peace and prosperity, experiencing the emperor's boundless grace while enjoying nature's harmony.

The text then depicts an idealized vision of universal peace: lush vegetation flourishes, birds and beasts leap joyfully, and all living creatures (including beings from the netherworld) bask in celestial favor. This vision simultaneously demonstrates the compassionate teachings of the Tianzun (supreme Daoist deity) and reflects devotees' sincere commitment to spiritual refuge.

The ceremony's core segment involves "preserving Shen (spirit) while burning incense": divine emissaries like the Incense Official Messenger (deity responsible for conveying prayers), the Left and Right Dragon-Tiger Lords (guardian deities), and other perfected beings descend upon the altar. The Zhai Master prays for golden elixirs (elixir of immortality) and cinnabar-hued mushroom blossoms (celestial herbs) to manifest spontaneously before the incense burner, creating a gathering place for divine beings. Through the ascending incense smoke, petitions rise—may Dao seekers attain the Dao, immortality seekers achieve transcendence, the Zhai Master receive blessings, and both the physical and spiritual realms share in this divine grace.

Finally, jade maidens and immortal attendants (divine servants) escort the incense smoke, swiftly delivering the prayers to the supreme deity "The Most True Jade Emperor of the Supreme Ultimate Great Dao." The ceremony concludes with the chanting of the "Processional Hymn" as the ritual master withdraws from the altar.

(Note: Phrases like "the flourishing branches of the Qi family's virtue" employ classical allusions praising the Zhai Master's lineage of accumulated merit. As specific references are difficult to verify, the translation presents them in generalized terms.)