《靈寶領教濟度金書》Vol. 75

This scripture records the incantations and ritual procedures used by the Lingbao School (one of Daoism's major lineages) during zhaijiao ceremonies (Daoist purification and blessing rituals). Transmitted by the Southern Song dynasty master Ning Quanzhen and compiled by Lin Lingzhen, it details sacred practices for ritual performance.

First, it describes the preparations a ritual master must undertake before commencing the ceremony: The master silently recites esoteric mantras, invoking fragrant smoke to rise through the Nine Heavens, carried by Golden Boys and Jade Maidens (celestial attendants in Daoist lore) to deliver petitions to the Heavenly Emperor. The prayer requests that during the ceremony, all celestial deities descend to the altar, with the Three Realms (Heaven, Earth, and Water) and the Five Thearchs (sovereigns of the five directions) bearing witness, ensuring the liberation of departed souls and blessings for the living.

Next come the Guardian Incantations of the Four Directions, each corresponding to a cardinal direction:

The Eastern Incantation summons the Great Star Deity of the Nine Qi Azure Heaven (the celestial realm of the east), whose radiance illuminates the east and dispels impurities. It mentions the "Enlightened Youth" named Xuanqing, who guards the altar, subdues demons, and carries the "Vermilion Jade Texts" (Daoist talismanic scriptures) to convey the decrees of the Nine Heavens.

The Southern Incantation invokes the Crimson Essence Deity of the Three Qi Cinnabar Heaven (the southern celestial realm), whose fiery light swirls like the sun. It names the "Hearing Youth" as Huafang, commander of the Fire Department’s divine troops, who defends the Jade Hall and vanquishes evil. The text notes this incantation follows the decree of the Northern Thearch (the Great Emperor of the North Star), using the power of wind and fire to protect the altar.

The Western Incantation calls upon the Great White Star (Venus) of the Seven Qi White Heaven (the western celestial realm), whose silver light shines upon the Golden Gate. It refers to the "White Sovereign" as Diling, who stabilizes the spirit (Shen), severs malign influences, and maintains solemnity in the ritual space. The "Three Luminaries" here denote the sun, moon, and stars.

The Northern Incantation summons the Primal Qi of the Five Qi Mysterious Heaven (the northern celestial realm), with the Morning Star (Mercury) illuminating the Taiwei Enclosure (a celestial region). Like the others, it emphasizes divine guardianship and the expulsion of impurities.

Each incantation concludes with the phrase "Harmony unites with the Dao in truth" (he yu dao he zhen), signifying alignment with the ultimate reality of the Dao. These chants purify the sacred space, summon protective deities from all directions, and ensure the successful performance of the ritual.

This scripture passage depicts a Daoist zhaijiao (purification ritual) ceremony, detailing the names of deities, incantations for summoning divine beings, and the content of prayers.

The text first enumerates several major deities and their functions: the Dark Numinous Venerable God (arrayed in majestic crown and celestial feathered robes) guards the five directional gates, inspects vital energies (Qi), and captures malevolent forces; the Enlightened Youth (named Heavenly Jade) stabilizes the central position, harmonizing yin and yang. These deities assist practitioners in exorcising evil, protecting the body, and aligning with the Dao (the Way).

It then describes key ritual procedures: striking the ritual drum twenty-four times—a traditional Daoist signal to summon celestial beings. This is followed by invocations to the Three Pure Ones (Sanqing, the supreme triad of primordial energies), the Most High Lord Lao (Laozi), and the body deities residing within the practitioner (such as the Three-Five Merit Officers and Left-Right Messenger Officials) to participate in the ceremony.

The ritual aims to seek blessings for the emperor, nobility, officials, teachers, disciples, and others, while also performing salvation rites for deceased ancestors, relatives, and all sentient beings. The prayers primarily include: beseeching the wondrous Qi of Numinous Treasure (primordial cosmic energy) to descend into the practitioner's body, ensuring petitions reach the Jade Emperor of the Nine Heavens (supreme deity); requesting absolution for karmic transgressions across lifetimes, and liberation from the Three Wretched Realms (hell, hungry ghosts, animal rebirth) and Five Paths (heavenly, human, animal, hungry ghost, hell) of suffering.

The passage concludes by identifying this as the "Numinous Treasure Life-Giving Miraculous Fast" ceremony. Through the merit of incense offerings, it aspires for all beings to take refuge in the supreme and perfect Great Dao of Numinous Treasure. The entire text manifests Daoism's religious compassion for universal salvation and its intricate ritual system.

This scripture passage primarily describes the process of ritual prostration and repentance in Daoist Zhaijiao (purification rituals), as well as the practitioner's pursuit of union with the Dao (the Way).

The practitioner first makes reverent prostrations to the Nine Heavenly Venerables (high-ranking Daoist deities) representing the eight directions and the center, including Yu Dan Wuliang Tianzun of the northeast and Shang Shang Chan Shan Wuliang Shou Tianzun of the east. Each Heavenly Venerable embodies the sacred power of a distinct direction. Kneeling in prolonged repentance, the practitioner expresses their devotion to the Great Dao (the cosmic origin).

The passage then details the preparations for the Zhaijiao ritual: Practitioners perceive the descent of sacred Qi (vital energy) from the Nine Heavens, while the Golden Book (sacred scripture) reveals the mysteries of life and death. They burn incense and repent, hoping to dissolve karmic obstructions (cause-and-effect retribution) and free themselves from worldly delusions. Though concerned they may have violated the laws of the Three Primes (Heaven, Earth, and Water Officials) and the precepts of the Four Extremities (cosmic boundaries), they earnestly pray for divine protection, aspiring through the cultivation of Jing (essence), Qi (vital energy), and Shen (spirit) to attain oneness with the Dao.

The text concludes with a gatha (verse) summarizing the essence of practice: Take the Dharma as a companion, treasure scriptures like jewels, restrain the six senses (eyes, ears, nose, tongue, body, and mind) with precepts, and dissolve desires through recitation of the Dao. Maintaining simplicity stabilizes upright Qi, while transcendental detachment earns even the respect of celestial demons (obstacles to cultivation). Such practice not only brings blessings across lifetimes but also ensures the prosperity of family and nation, the flourishing of the Daoist teachings, and ultimately harmony with the will of Heaven and Earth. Entering the realm of the Great Vehicle (highest spiritual attainment), one elevates seven generations of ancestors to the celestial realms and achieves daylight ascension (symbolizing Daoist immortality).

The entire passage embodies the core Daoist ideal of transcending life and death through ritual repentance and disciplined cultivation to realize union with the Dao.

This scripture describes a grand Zhaijiao (purification ritual) ceremony of the Lingbao tradition in Daoism, containing several core elements:

First, it explains the fundamental principle of attaining immortality through cultivation: by practicing the "Great Dao" (the supreme truth of Daoism), one can transcend material constraints and reach the state of "penetrating the mysteries of emptiness and existence." When the mind aligns with the Dao, the mortal body can be refined into an immortal form, achieving an indestructible diamond-like body that rises above the sufferings of the Three Realms (the realms of desire, form, and formlessness) and liberates from the Five Torments of Hell (five hellish punishments: mountain of knives, forest of swords, bronze pillars, boiling cauldrons, and freezing ice), ultimately returning to the Supreme Great Dao.

Next comes the solemn ceremonial homage. Participants kneel in reverence: first bowing to the "Supreme Ultimate Great Dao" (the highest Dao), then to the "Thirty-Six Sacred Scriptures" (a collective term for major Daoist texts), and finally to the "Great Master of Mysterious Centrality" (referring to Lord Laozi). The presiding priest (who refers to himself as "your servant, so-and-so") then leads all ritual participants in inviting various deities, including the Celestial Worthies like Yuanshi Tianzun (Primordial Heavenly Worthy), the Jade Emperor, and the Thunderclap Transformation Heavenly Worthy—important deities of the Three Pure Ones and Four Sovereigns—along with guardian deities of the Thirty-Six Scriptures and celestial beings like the Flying Heavenly Kings.

The presiding priest declares that having been born in an auspicious era and received authentic teachings, though dwelling in the mundane world, he maintains the aspiration for spiritual cultivation. Now he conducts the "Miraculous Life-Giving Purification" (a ritual to liberate deceased souls), invoking the radiant power of the Three Treasures (Dao, scriptures, and masters) and the energy of Nine Yang (pure yang life force), praying for divine light to illuminate and cleanse the sins of souls in the underworld. All participants purify their bodies and minds, performing the Keyi (liturgy) of "summoning yin and calling forth yang" (a ritual connecting yin and yang realms). Using ritual instruments like golden bells and jade chimes, they produce nine sacred sounds mimicking cosmic rhythms, solemnly conducting the ceremony before the Jade Altar.

Finally, it specifies that this Zhaijiao is performed to liberate a particular deceased soul. The presiding priest deeply mourns the departed family member, hoping through this ritual to bring salvation to the soul. The entire ceremony embodies the Daoist ideal of "aid and deliverance" (saving all beings) while showcasing the Lingbao tradition's majestic ceremonial protocols of "resounding golden tones and venerating the jade steps."

This scripture records a salvation ritual called the "Wondrous Lingbao Rite of Divine Rebirth." Beginning on an auspicious day, Daoist priests chant scriptures and perform rituals over several consecutive days. Through ceremonies involving incense burning and flower scattering, they help the deceased eliminate karmic obstacles and resolve past grievances, enabling their souls to escape the dark underworld (the somber City of Blackness) and attain rebirth in the vibrant realm of immortality (the verdant Realm of Green Silk).

The ritual strictly follows Daoist liturgical protocols. First, the Three Pure Ones (Sanqing, the Compassionate Treasures) and the Nine Heavens' Celestial Sovereigns are reverently invited to descend. Then, immortals from the Three Caverns (Dongzhen, Dongxuan, Dongshen), guardian deities, local earth gods, and other divine beings are summoned to protect and uphold the ritual space. These deities purify both internal and external negative energies (Qi), ensuring the smooth progression of the ceremony while helping the presiding priest (referred to as "this humble servant" in the text) maintain physical and spiritual purity, achieving a state of resonance between heaven and humanity.

The scripture then lists twelve auspicious wishes: for clear skies and fertile earth, the emperor's longevity, favorable weather, peace for families and the nation, and more. These aspirations encompass both prayers for natural harmony and hopes for social ethics, embodying the Daoist cultivation principle of "universal compassion and loving-kindness."

In the ritual's conclusion, the presiding priest performs the "Invoking the Divine and Returning to the Censer" ceremony. Through visualization (Cun Shen), he imagines golden elixirs (Jindan) and immortal herbs sprouting from the incense burner, with various celestial beings gathering around it. This meditative practice facilitates communication with the immortal realm, ensuring that sincere prayers swiftly reach the Jade Emperor of the Primordial Heaven.

The text closes with a hymn emphasizing that purification rituals (Zhaijiao) are essential gateways to cultivation. Diligent practice of these rites builds a bridge to the immortal realms (the Great Dharma Bridge), ultimately leading to ascension to the Golden Palace of the immortals. Integrating multiple functions—soul salvation, blessings, disaster prevention, and internal alchemy (Neidan)—this ritual exemplifies Daoism's religious ethos of aiding the world and delivering sentient beings.

This scripture passage describes the perfected state of Daoist "jidu" (salvation rituals for the deceased). When practitioners sincerely perform salvation rites for sentient beings, they not only help liberate departed souls but also accumulate merit (De) for themselves.

By universally delivering beings and repaying karmic debts from past lives (the accumulated good karma of previous existences), the Daoist's heart-mind attains a transcendent state, enabling their physical body to ascend to the immortal realms (xiandu refers to the celestial abodes of immortals). Not only does the practitioner achieve realization of the Dao, but even seven generations of ancestors (qizu) gain liberation.

After completing the ritual, the practitioner should return to the Hall of Silent Cultivation (a Daoist meditation space) for quiet practice and perform ceremonial bows to express gratitude to their master (who transmitted the Daoist methods). This content is recorded in the seventy-fifth volume of the Lingbao Lingjiao Jidu Jinshu (Golden Book of Lingbao Salvation Teachings), an important liturgical classic belonging to the Lingbao (Numinous Treasure) tradition, a major Daoist school.