《靈寶領教濟度金書》Vol. 68

This section from the Lingbao Lingjiao Jidu Jinshu (Golden Book of Lingbao Salvation Rituals) details the crucial Five Directions Guardian Incantations (Wufang Weiling Zhou) used in major Daoist thanksgiving ceremonies (Zhaijiao). Compiled by Lin Lingzhen based on teachings from Ning Quanzhen, these liturgical texts (Keyi) invoke directional protectors during grand rituals.

The Eastern Guardian Incantation describes: The Great Star Deity of the Ninefold Azure Heaven illuminates the east, its radiance piercing through the Nine Celestial Gates. The Enlightening Youth (Eastern Guardian), named Mysterious Lord (Xuanqing), wields torchlight to dispel impurities. Guarding the ritual altar, he responds to the Celestial Emperor's mandate, subduing demons and vanquishing malignant forces. Practitioners of the orthodox path (Zhengyi) hold crimson-scripted jade talismans (Fulu), invoking the Nine Heavens' decree to summon divine dragons as messengers, praying for universal peace and ascension to immortality.

The Southern Guardian Incantation reveals: Within the Threefold Crimson Heaven, the flames of Mars (Yinghuo Star) swirl and shine. The Enlightening Youth, named Blossom Fragrance (Huafang), commands fiery celestial troops to defend the heavenly realm. Wielding the North Emperor's (Zhenwu Dadi) power over wind and fire, he shakes golden chimes to protect the altar. Where righteous Qi flows, no malevolence prevails. Drawing strength from the Dipper's pivot stars (Kuigang), the adept establishes merit, aspiring to coexist with heaven and earth.

The Western Guardian Incantation proclaims: Venus's (Taibai Jinxing) light cascades through the Sevenfold White Heaven, illuminating golden gates. The White August Spirit (Western Guardian) stabilizes the heart-mind (Shen) and safeguards the body. Severing evil at its source, he ensures the Daoist kingship flourishes and palaces stand solemn. Those harmonized with nature's Dao (Ziran) ascend to the Purple Court (celestial court), shielded by Lingbao talismanic decrees. Primordial righteous Qi envelops them—when virtue (De) is perfected, heaven and earth attain serenity.

The Northern Guardian Incantation declares: Primal Qi (Yuanqi) spirals through the Fivefold Mysterious Heaven as the Water Star (Chenxing) turns, lighting the celestial domain. The Black Venerable Deity, named Tiered Might (Cengwei), dons a soaring crown and feathered robes. Guarding the Five Gates, he hunts down treachery, wielding jade talismans to summon the Eight Mighty Generals (Bawei). When wicked paths are barred, the true Dao shines forth; bathed in the Three Lights (sun, moon, stars), the adept escapes decay, riding the void to transcendence.

The Central Guardian Incantation embodies: Yellow Qi governs the center, harmonizing heaven-earth's Yin-Yang. Unlike other directions, no specific deity is detailed—instead, it emphasizes the central Earth Virtue's (Tu De) fundamental role in balancing the four quarters and presiding over the Mysterious True Dao (Xuanzhen).

(Note: All directional color-number correspondences—e.g., "Ninefold Azure," "Threefold Crimson"—reflect classical Chinese cosmological associations between colors, numbers, and the Five Phases.)

This scripture describes the opening ceremony of a Daoist purification ritual (Zhaijiao), where the presiding priest invokes celestial deities to descend upon the altar through incantations and talismanic commands.

The text first depicts celestial phenomena: the planet Saturn radiating light, nine stars shining brilliantly, and the appearance of a celestial youth named "Tianlin." Yang energy rises like flames, filling the space with crimson radiance that illuminates the practitioner's body. This divine power can dispel a hundred types of malign Qi and subdue ghosts and demons. The Zhongshan Divine Incantation (a particularly potent spell) can make the heavens take notice.

The formal deity-invocation ritual proceeds as follows: The master strikes the ritual drum twenty-four times (symbolizing the twenty-four solar terms), then respectfully summons the Three Supreme Sovereigns of the Three Heavens—the Daoist Lords transformed from the primordial energies of Xuan (Mystery), Yuan (Origin), and Shi (Beginning). Next, he calls upon the celestial messengers of the Middle Three and Five Offices, the Left and Right Envoy Officials, the Golden Lad who tends the incense, the Jade Maiden who conveys messages, and thirty-two other divine attendants, instructing them to prepare solemnly and open the wondrous altar.

The master refers to himself as "your humble servant," acknowledging his role as a lowly emissary acting on behalf of the celestial order. Together with the other participating priests, he reverently petitions the highest deities, declaring that the devotees' petitions have been sealed in written documents. He beseeches the true Qi of the Great Dao and the wondrous light of the Numinous Treasure to descend, empowering the master so that these prayers may swiftly reach the celestial court.

Finally, the text lists the numerous exalted deities to be invited, including: 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 Virtue (Daode Tianzun); the Four Sovereigns—the Jade Emperor (Yuhuang Dadi), the Purple Tenuity Emperor (Ziwei Dadi), and the Heavenly Sovereign Emperor (Tianhuang Dadi); as well as other major deities such as the Great Emperor of Long Life of the South Pole (Nanji Changsheng Dadi), the Supreme Savior of Suffering from the Eastern Extremity (Dongji Taiyi Jiuku Tianzun), and the Empress of Earth (Houtu Huangdiqi). Also invoked are the Thirty-Two Heavenly Emperors, the Five Ancient Sovereigns of the Five Directions, and the host of celestial beings including the sun, moon, and stars—collectively forming the vast pantheon of Daoist divinity.

This passage is from the Lingbao Lingjiao Jidu Jinshu (Precious Scripture of Lingbao Salvation), detailing the Keyi (liturgy) for inviting sacred beings—a ritual process of summoning deities to the sacred space.

The text first enumerates the host of Daoist divinities to be invited, including: the Celestial Lords of the Three Mysterious Pivotal Bureaus (deities governing celestial mechanisms), the Three Sovereigns of Heaven, Earth, and Water (the gods of heavenly blessings, earthly absolution, and aquatic deliverance), the Four Sacred True Lords of the Northern Dipper (guardian deities under the Purple Tenuity Emperor), the True Lord of the Mysterious Central Great Master (a patriarch of Dharma transmission), the True Lord of Lingbao Scriptures and Teaching Masters (a patriarch of scriptural transmission), and the Ten Directions’ Boundless Flying Celestial Kings (divine generals protecting all directions). Also mentioned are the Five Sacred Mountains’ Five Emperors (mountain deities), the Great Emperor of Fengdu (ruler of the underworld), the Great Emperor of Fusang (solar deity), as well as local gods like City Gods (Chenghuang) and Earth Gods (Tudi).

The passage then describes the primordial origin of cosmic creation—the "One Qi" (primordial vital energy) encompassing heaven and earth, governing Yin-Yang, and nurturing all things. These deities are all subordinate to the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity of Daoism), collectively participating in the operation and transformation of the cosmos.

Next, it explains that although the Daoist priests conducting the ritual are as humble as "useless trees" or "young phoenix trees" in their spiritual capacity, they cultivate with sincere devotion. Through practices like "Nine Chambers Meditation" (visualization in nine sacred chambers) and "refining the Three Dantian" (cultivating the upper, middle, and lower energy centers), they seek divine guidance. The ritual host (Zhaizhu) purifies body and mind, prepares offerings, and prays for the deities’ power to liberate the deceased and fulfill virtuous merits.

Finally, the text reverently petitions the deities to descend: May the Purple Tenuity’s celestial gates open wide, as the sacred beings arrive in jade carriages and feathered canopies, bearing vermilion banners and emerald scepters. May auspicious clouds gather from all directions, and dragon spirits come from the eight extremes, leaving no sincere supplicant unanswered. The priests bow deeply in reverence, humbly welcoming the sacred descent.

"Inviting the Sacred" is a crucial segment of Daoist Zhaijiao (purification rituals). Through incense offerings, scripture recitation, and devout prayer, deities are summoned to the sacred space to bestow blessings and dispel calamities. This passage showcases Daoism’s rich pantheon and solemn ceremonial traditions.

(Explanatory Note: This is an invocation text from Daoist ritual liturgy [Zhaijiao Keyi], where the ritual master reports the petitioner's circumstances to the deities and seeks divine protection at the ceremony's commencement.)

We, the ritual masters and assisting officers gathered at this sacred altar to perform purification rites, hereby declare with utmost sincerity to all venerable deities:

First, we reverently address the Limitless Great Dao of Void and Spontaneity (the supreme origin in Daoism), the Celestial Worthy of Primordial Beginning (head of the Three Pure Ones), the Jade Dawn Sovereign of the Dao (another title for Lingbao Tianzun), the Mysterious Elder of Ten Thousand Transformations (title of Daode Tianzun), the Exalted Jade Emperor of the Vast Heaven, along with the Three Treasures Patriarchs, the Three Treasures Imperial Lords, the Celestial Worthy of Universal Transformation Who Responds to the Origins with Thundering Voice (supreme deity of the Thunder Ministry), the Thirty-Two Heavens' Salvific Deities, the Thirty-Six Sections of Venerated Scriptures (collective term for major Daoist texts), the Great Master of Mysterious Center (foundational Daoist patriarch), and all responsive numinous deities throughout the Three Realms.

The Great Dao [Dao] operates from primordial chaos, governing all life's growth; its manifestations encompass heaven and earth, bringing orderly propagation to all beings. Though silent and imperceptible, it contains profound mysteries—condensing quintessential energies [Jing] in the highest celestial spheres while nurturing spiritual essence [Shen] in the Cinnabar Valley (symbolizing the Dantian). This creative power defies measurement, its transformations infinitely profound.

Now the petitioner, endowed with the essence of Yin-Yang and the Five Phases [Wuxing], embodies the Dao's authentic truth. His innate nature remains pure as ice, ever embracing compassion; his heart shines like stars, perpetually harboring benevolence. Witnessing sentient beings adrift in the six paths of rebirth (through four birth forms: womb, egg, moisture, and transformation), tormented by five sufferings (birth, aging, sickness, death, etc.), sinking in the three wretched realms (hells, hungry ghosts, beasts)—where生前 no merit was accumulated,死后 karmic obstructions entangle, grievances knot without resolution, moral violations continue unrepented, and ethical standards are scorned without awe. The Three Corpse Demons (malevolent spirits within the body) stir mischief while pathogenic forces exploit weaknesses—all transgressions recorded in underworld registers, causing souls to sink in the Nine Darknesses, receiving karmic retribution through endless rebirths without liberation.

Therefore we solemnly erect this ritual altar, issuing jade petitions to summon the divine host, and presenting golden talismans [Fulu] to bestow universal grace. We beseech the venerable deities to descend in response, opening the Jade Mountain's magnificent offerings to receive our golden palace tributes. May the essence of the Eastern Well constellation (symbolizing sweet dew) cleanse transgressions, and the pure springs of Northern Paradise quench spiritual thirst. By harmonizing Qian-Kun-Li-Kan (the trigrams representing cosmic forces), may the petitioner's karmic burdens be purified—granting deliverance at the Cinnabar Mound immortal abode and rebirth in the Vermilion Fire Palace (where souls are refined).

This scripture is a prayer text from Daoist zhaijiao (purification ritual) liturgy, depicting the ceremonial scene and supplications when making offerings to the Three Pure Ones (Sanqing - the supreme triad of Jade Pure, Upper Pure, and Great Pure deities) and various celestial beings.

Purple auspicious clouds envelop the sacred altar, symbolizing heaven's all-encompassing embrace and nurturing grace. True virtue (De) needs no proclamation, just as precious jade requires no deliberate display. With hearts full of gratitude, we express reverence through the most solemn rites. The altar is adorned with simple yet elegant offerings; though built with humble thatch, its sincerity surpasses any lavish spectacle.

Amidst the dignified ceremony, ritual instruments like cloud gongs and moon chimes resound, their harmonious tones reverberating through the air. Above the nine-tiered jade altar, rainbow-hued banners flutter, while feathered canopies and ceremonial regalia exude majestic solemnity. All participating Daoist priests, with utmost sincerity, offer their most reverent bows to the divine.

The second phase of the offering begins. The presiding priest leads the assembly in a devout petition: "We humbly address the Three Supreme Pure Ones, the perfected beings of the ten directions, the celestial emperors and empresses, immortal and numinous officials, and all mighty deities of the three realms. We have heard that when the celestial emperors descend, sweet dew showers universally; when immortals gather in homage, auspicious clouds swirl. Even the frigid darkness of the netherworld is illuminated by sacred radiance. Heaven shelters all beings selflessly, and we must repay this divine grace."

"First, we pray that the nine generations of ancestors and all departed kin of the patron may be absolved of transgressions, liberated from wretched paths, freed from the sorrows of the underworld, and ascend to immortal realms for eternal bliss. Second, we beseech blessings upon the patron: may their body and mind find peace, their health flourish, their fortune be vast as the sea of clouds, and their life endure like an unshakable mountain. May their home be ever graced with auspicious signs, fragrant orchids, elders in vigor, and descendants of virtue, perpetuating the family's legacy of poetry and rites. Lastly, we pray for all liberated souls—may past sins dissipate like mist, may they forever leave the underworld, and together ascend to the realm of the Dao."

In this text, the "Three Pure Ones" refer to the highest Daoist deities: the Jade Pure Primordial Heavenly Worthy, the Upper Pure Numinous Treasure Heavenly Worthy, and the Great Pure Dao and Virtue Heavenly Worthy. "Nine generations and seven ancestors" denote both direct and collateral lineage kin. "Golden millet" metaphorically represents the underworld, while "Jade Void" signifies the abode of immortals. These prayers embody the Daoist religious functions of redeeming the deceased and invoking blessings while dispelling calamities.

This scripture is a prayer text used in Daoist Zhaijiao (purification rituals) for petitioning the celestial deities, consisting of two main sections. The first half contains supplications for divine pardon, while the latter enumerates the sacred titles of various heavenly dignitaries in hierarchical order.

The opening section conveys: We practitioners, long sheltered by the Dao's teachings, now offer sincere repentance within these sacred halls. Fearing we may have transgressed celestial precepts, we maintain reverent vigilance day and night, treading as carefully as on thin ice. We beseech the Celestial Worthy to bestow merciful absolution, manifesting the benevolent De (Virtue) of creation, that we may eternally cherish this selfless grace. May heaven and earth be purified, the seasons flow harmoniously, and auspicious signs appear. May border conflicts cease, farmlands be spared locust plagues, noxious weeds vanish while divine mushrooms flourish. May peace prevail under heaven, punishments remain unused, and all beings thrive perpetually. May beings trapped in the Three Paths (hell, hungry ghosts, animal realms) find liberation, and the Five Afflictions (birth, aging, sickness, death, separation from loved ones) cease their cycles.

The latter section, marked by "Reiterating Sacred Stations," formally invokes the celestial hierarchy. The Daoist priest, self-identified as "Your servant [name] of designated rank," sequentially petitions the supreme deities: beginning with the Three Pure Ones (Sanqing) - Yuanshi Tianzun (Celestial Worthy of Primordial Beginning), Lingbao Tianzun (Celestial Worthy of Numinous Treasure), and Daode Tianzun (Celestial Worthy of Dao and De) who embody the Supreme Ultimate Dao; followed by the Four Sovereigns including the Jade Emperor, Purple Tenuity Emperor, and Celestial Sovereign Emperor; then salvation deities like the Tianzun Who Relieves Suffering and the Empress of Earth; through the Thirty-Two Heavenly Emperors, Five Elders of the Directions, and stellar deities. "The Three Offices of Supreme Mysteries' Pivotal Mechanism" refers to the Three Officials (heaven, earth, water) overseeing celestial documents, while "Four Saints of the Northern Dipper" denotes Marshal Zhenwu's guardian generals: Tianpeng, Tianyou, Yisheng, and Xuanwu.

This text reveals the vast pantheon of Daoist cosmology, establishing divine communication through ritual name-invocation. Practitioners express contrition through such liturgy, seeking relief from calamities and fulfillment of spiritual aspirations for societal harmony.

This scripture describes the concluding ritual of sending off deities after an elaborate Daoist Zhaijiao (grand purification ceremony). It begins by enumerating the various divine beings who participated in the ceremony, including high-ranking deities such as the Ten Directions' Limitless Flying Celestial Kings and the Great Demon Kings of the Five Heavens and Three Realms, along with immortal officials from the Three Caverns and Four Supplements (Daoist scriptural classification system), the Five Marchmount Emperors, the Great Emperor of Fengdu, and other celestial beings.

As midnight approaches, with the moon shining clear and river waters calm while the Big Dipper turns toward the Orion constellation, the incense smoke in the burner gradually dissipates and the lamp lights dim, signaling the deities' imminent return to the celestial realms. The ceremonial procession prepares for departure, with banners fluttering and chariots thundering across the sky in a magnificent spectacle. The presiding Daoist priest expresses boundless reverence and reluctant farewell to the departing deities.

During the "Preserving the Spirits and Returning to the Furnace" ritual segment, the priest invokes protector deities like the Incense Official Messengers and the Dragon-Tiger Lords, praying that the ceremonial site may spontaneously generate Golden Liquid and Cinnabar Azure (alchemical elixirs) and Magic Mushrooms (immortal herbs). He wishes that all Daoist practitioners cultivating before this sacred incense may attain the Dao and achieve immortality, that all devotees participating in the ceremony may receive blessings, and that both the yin and yang realms may be graced with divine favor. Finally, he prays that through the Jade Maidens and Immortal Youths as messengers, their sincere supplications may swiftly reach the exalted presence of the Jade Emperor.

The ceremony concludes with the "Song of Returning Chariots" (farewell hymn to the deities), followed by the ritual burning of offerings. The entire passage vividly portrays the sacred atmosphere and meticulous liturgical procedures characteristic of Daoist Zhaijiao ceremonies.