《靈寶領教濟度金書》Vol. 50

The Lingbao Lingjiao Jidu Jinshu records the liturgical procedures for the third evening of the "Nine Dawns Ritual" (Jiuzhao Xingdao Yi) within the Yellow Register Retreat (Huanglu Zhai)—a Daoist purification rite for the salvation of deceased souls.

As transmitted by Ning Quanzhen (a renowned master of the Lingbao lineage), this ritual begins with the presiding priest and participating Daoists first visualizing the forms of their ancestral masters while silently reciting sacred incantations. This is followed by chanting the "Guardian Spirit Spell" (Weiling Zhou), which describes the radiant interplay of the Big Dipper, the essence of the sun and moon, and the vital energies (Qi) of heaven and earth. The chant implores the demon kings of the celestial realms to return to the orthodox Dao and assist in delivering the souls of the underworld.

After the incantation, the priest strikes the ritual drum twenty-four times (symbolizing the twenty-four solar terms), then proceeds to the "Kindling the Stove" (Falu) ceremony. In this segment, the priest summons the "Three-Five Merit Officers" (Sanwu Gongcao)—divine generals cultivated within the body—along with the Golden Lad and Jade Maiden, as well as thirty-two other guardian deities, requesting them to prepare and assist in transmitting the memorial. Simultaneously, the local earth god is invoked to protect the altar.

The priest declares the purpose of the evening's ritual: to help the retreat patron liberate the souls of the deceased and beseech the wondrous radiance of the Ten Directions' Celestial Worthies to descend, ensuring that his sincere devotion reaches the Jade Emperor (Yuhuang Shangdi). Following the liturgical protocol, the priest then announces his own religious rank (faji) and, together with the assembled Daoists, reverently invites the presence of the sacred beings, including:

The Three Pure Ones (Sanqing)—Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), Celestial Worthy of the Dao and Its Virtue (Taishang Daojun), and Celestial Worthy of the Supreme Elder (Taishang Laojun); the Jade Emperor; the Thirty-Two Heavenly Sovereigns; the Great Emperors of the Four Directions (East, West, South, North); the sacred beings of the Jade Capital of Mysterious Metropolis (Xuandu Yujing, the highest heavenly realm in Daoism); the guardian deities of the Thirty-Six Divisions of Scriptures; and enlightened adepts such as Wang Yuan and Mao Ying from past dynasties. Through visualization, incantation, and vow-making, the entire ritual constructs a sacred space for communication between humans and the divine.

This scripture is a memorial petition used in Daoist Zhaijiao (purification rituals) to communicate with the divine, depicting the majestic celestial realms and the practitioner's sincere devotion in seeking salvation.

The petition reaches Dongyue Shangqing Siming Maojun (the immortal governing life and death), the perfected lords Dinglu and Baoming, along with all the immortals who attained the Dao in mountain grottoes and abodes, as well as deities across the Three Realms. It describes the mysterious celestial phenomena: the flow of three primordial Qi forms the wondrous rhythms of Qingwei Tian (one of Daoism's Thirty-Six Heavens), where myriad spirits merge as one, radiating vermilion mystical light. The deities open the Eight Gates (celestial portals corresponding to the Bagua) above to receive the living, while below they liberate souls through the Five Portals (gates of the five directional hells).

The sacred winds blow from Fengdu Mountain (the Daoist underworld) in the north, while the western immortal realms shine with holy radiance. Teachings descend from Shiqing Tian (the Eastern Heaven), and Dachi Tian (the Southern Heaven) promulgates liturgical Keyi (ritual procedures). Immortals ride in phoenix-drawn chariots, myriad perfected beings support jade carriages of fragrant wood, and all the sages emanate light while propagating the Lingbao scriptures (essential texts of the Shangqing tradition) - these are the supreme and mysterious classics.

The petitioner humbly describes their spiritual journey as being lost on mountain paths and awestruck before the vast ocean of learning. Though bearing the auspicious "Five Blessings" patterns and holding the "Three Spirits" (deities of the Three Dantian) cultivation methods, they lament lacking towering talent to fulfill their aspiration of recluse practice ("pillowing on stones and rinsing with streams"). They sigh at time fleeting like a weaver's shuttle and life as transient as wild horses. Now relying on divine protection to accumulate merit, they emulate celestial patterns to amend faults, offering their crimson-hearted devotion.

All sincere devotees should submit such memorials. Now presenting this petition with reverence, they dare not withhold it from the celestial court. This Jinlu (golden register ritual text) can open the path of heavenly wisdom, while the Jade Script's true words liberate souls from the underworld. Dragon Talismans (divine decrees) radiate splendor, and Phoenix Precepts (celestial disciplines) manifest majesty. Spiritual light extends afar to deliver souls from darkness; ancestral Qi (primordial energy) circulates to guide the Yang Spirit (cultivation achievement) into merging with the Great Void.

The jade texts of the Three Caverns (Dongzhen, Dongxuan, Dongshen scriptures) expound profound mysteries, while the Nine Darknesses' models proclaim true profundity. Innate karmic obstructions require deliverance - today the Zhaizhu (ritual sponsor) sincerely bows toward the Purple Pole (North Star, symbolizing the Celestial Emperor) and prostrates before the azure heavens. Riding black dragons to receive celestial dew, ascending on crimson dragons with spiritual winds - without the deities' boundless grace, how could such profound blessings be obtained? Thus following the Huanglu Zhaifa (Yellow Register salvation ritual), they reverently establish the Mystic Altar. Clouds gather auroras as starlight bathes the cosmos; night Qi condenses while jade radiance illuminates myriad forests. Spiritual mists dance forming canopies, divine lamps shine like the evening star. Celestial blossoms scatter as kingfisher feathers descend; immortal music wafts with rainbow banners faintly visible. Deities of the Three Realms assemble in full attendance, myriad perfected beings solemnly arrayed.

This scripture depicts a grand Zhaijiao (purification ritual) ceremony conducted at night by the Lingbao school of Daoism. In the tranquil evening, Daoist priests ascend the ritual platform to commune with deities through incense burning and scripture recitation.

As the ceremony begins, wisps of fragrant smoke rise upward as offerings to the highest celestial beings: the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, one of the supreme Daoist deities), the Jade Emperor (Yuhuang Shangdi, the supreme ruler of the heavenly court), and the host of immortals dwelling in the Palace of Pristine Subtlety. The priests kneel in devout reverence, praying that these meritorious deeds may bring blessings to the nation and its people, ensure the emperor’s longevity and well-being, and bring peace and prosperity to all under heaven.

The second incense offering is then made, this time dedicated to the Celestial Worthy of Numinous Treasure (Lingbao Tianzun, one of the Three Pure Ones), the Great Emperor of Purple Tenuity (Ziwu Tianhuang Dadi, the deity governing the stars), and the immortals of the Palace of Yu’s Abundance. With equal solemnity, the priests bow in worship, praying that these merits may liberate the ancestors of the ritual sponsor (the host of the ceremony) from suffering, granting them purity and transcendence.

The text mentions terms such as the "Three Essentials" (San Su, referring to Jing [essence], Qi [vital energy], and Shen [spirit]) and the "Mystic Discipline" (Xuan Ji, the guiding principles of Daoist cultivation), both central to Daoist practice. Through these dignified liturgical rites, the ceremony simultaneously seeks blessings for the living and deliverance for the deceased, embodying the Daoist ideal of "universal salvation for all beings."

This passage presents a Daoist Zhaijiao (purification ritual) prayer text, depicting the ceremonial setting and devotional content. The officiating priest refers to himself as "your servant" while conducting rites for blessings and calamity prevention.

Descriptive phrases like "verdant temples and rosy cheeks" symbolize youthful beauty, while "silver-haired brows" represent longevity—both being auspicious imagery for invoking blessings. Terms such as "Jade Pool" (saliva in Daoist cultivation), "Celestial Valley" (the brain region), and "Cinnabar Fluid" (refined Qi in Neidan/internal alchemy practice) are specialized terminology from Daoist cultivation practices.

The priest lights incense and reverently pays homage to various Daoist deities, including: the Five Numinal Venerable Celestial Lords, the Purple Tenuity North Pole Emperor (Great Dipper deity), the Salvific Suffering Azure Mystery Emperor (Taiyi Jiuku Tianzun), and the Houtu Empress Earth Deity (goddess of earth). Participants prostrate themselves, beseeching these deities to descend upon the ritual altar, protect the sacred teachings, and eradicate demonic obstructions.

The prayer further petitions the deities to record these meritorious deeds, enabling all ritual participants to be registered among the immortal ranks. "Golden Towers" and "Jade Capital" refer to celestial palaces where immortals dwell, while "Purple Registers" and "Cinnabar Texts" denote the immortal ledgers recording karmic merits. Blessings are invoked for all attending priests to receive divine protection, obtain absolution for transgressions, attain enlightened Daoist consciousness, and achieve perfection in De (virtue/power).

The liturgy concludes with renewed veneration to the supreme Daoist trinity Sanqing (Three Pure Ones): Yuanshi Tianzun (Celestial Worthy of Primordial Beginning), Taishang Daojun (Lord of the Dao), and Taishang Laojun (Most High Lord Lao), along with the Jade Emperor and the Thirty-Two Celestial Rulers. Terms like "Jade Void Celestial Emperor" and "Mystic Capital Jade Capital" designate celestial realms, whereas "Seven-Jeweled Jade Terraces" and "Purple Tenuity Upper Palace" describe divine abodes. The entire text vividly portrays the sacred atmosphere of Daoist ritual ceremonies and the profound devotion in seeking celestial blessings.

This scripture is a Zhaijiao (Daoist ritual) document for the salvation of departed souls, describing how the ritual master communicates with celestial deities through ceremonial practices to assist spirits in transcending suffering.

The opening section enumerates the sacred titles of numerous Daoist deities, including the Great Master of Mysterious Midst (a major Daoist divinity), the Twenty-Four Perfected Ones, the Sovereign Lord of Western Citadel, the Perfected One of Great Unity, the Three Mao Perfected Lords of Maoshan (Mao Ying, Mao Gu, Mao Zhong), and other immortal sages from various grotto-heavens and blessed lands. The ritual master refers to himself as "your servant," expressing reverence and sincerity in his petition.

The text depicts the majestic and sacred imagery of the celestial realm: lion thrones radiate solemn dignity, adorned with luminous jade beads as fine as millet grains; towering celestial gates stand amid emerald-hued immortal music; crimson clouds intertwine with verdant mists, while golden light and jade radiance shimmer. These images evoke the transcendent nature of the heavenly domain.

The master presents the supplications of the ritual sponsor (the one conducting the ceremony): the deceased lost their innate nature in life, chasing after illusions like a frantic deer, their path obscured by confusion. Like lost sheep, their will wavered, their wisdom clouded by misguided paths. In life, they failed to cherish their spiritual essence (symbolized as "discarding pearls" and "abandoning jade"), and now their souls drift like spring frost or morning dew, trapped in the shadowy paths of the underworld.

Through green memorials (lüzhang), the master conveys sincere prayers to the lofty heavens (Liaoyang), while crimson petitions (zhubiao) swiftly reach the abodes of the gods (Yushuo). The sponsor earnestly repents for transgressions, bowing in supplication for divine mercy, hoping the deities will release golden light and jade radiance, commanding underworld officials to escort the departed soul and summon celestial demon kings to advocate for their salvation.

The prayer seeks to guide the soul upon a ten-colored radiant wheel of treasure, led by deities of the five directions, wielding golden dragon and jade tiger talismans (Daoist ritual implements), ascending to the Purple Tenuity Immortal Palace (Zique) to pay homage at the Jade Capital of Mysterious Metropolis. May the deceased’s true nature return to the wondrous realm of existence, their spirit merging with the void—when Qi (vital energy) coalesces, they may serve the Three Pure Ones (Yuqing, Shangqing, and Taiqing, the supreme Daoist deities); when form dissolves, they may roam the eight directions. Ultimately, they attain unity with the Dao, achieving eternal life beyond destruction.

The text concludes with blessings for the sponsor: may blessings gather like clouds, calamities scatter with the wind; may their lineage flourish, with rites and music passed down through generations; may their descendants be virtuous, preserving poetry and scholarship. Further prayers invoke harmony between heaven and earth, yin and yang (the two polarities), bringing peace and purity. The entire scripture exemplifies the Daoist religious practice of connecting the celestial and human realms through sacred ritual to deliver departed souls.

This scripture passage depicts a solemn Daoist zhaijiao (purification ritual) ceremony, comprising three main sections:

First, it portrays an auspicious harmony between heaven and earth: The sun, moon, and stars shine brightly, mountain deities bestow blessings, river gods calm the waves, and gentle breezes sweep across the four borders. Peace prevails so completely that warhorses are released and plow oxen roam freely, while even foxes and eels rest undisturbed across the nine provinces. Lush vegetation flourishes under the benevolent governance of Zhou, and spirits wander freely during the virtuous reign of Shang. Continuous auspicious signs appear - all things harmonize like the balanced glow of jade candles, crops ripen abundantly, and farmers receive the blessing of golden rice stalks.

Next, it documents the ritual vow-making segment: Through concentrated visualization of deities (shen) and incense burning, Daoist priests pray that seekers of the Dao may attain enlightenment and immortality aspirants may achieve transcendence. Divine emissaries like the Incense Official and the Dragon-Tiger Guardian Generals gather before the incense burner, ensuring the ritual host receives blessings while both yin and yang realms partake of divine grace. The passage expresses hope that jade maidens and immortal youths will escort the incense smoke, swiftly delivering sincere prayers to the supreme Jade Emperor.

The conclusion describes the ceremony's closing: As the "Descending Altar Hymn" is chanted, the ritual masters withdraw from the altar platform, completing the golden scripture ritual for universal salvation. This text exemplifies the Daoist concept of "heaven-human resonance," where devout earthly practice can commune with celestial forces to bring natural harmony and social peace.