《靈寶領教濟度金書》Vol. 78

This scripture records the complete liturgy of the "Evening Court Ritual" (wanzhao xingdao) practiced by the Lingbao (Numinous Treasure) school, a major Daoist tradition. Before commencing, priests first pay homage to their lineage masters and focus their minds to enter the proper ritual state.

The ceremony begins with reciting the "Guardian Spirit Incantation" (Weiling zhou), a purification chant for the sacred space: "The Five Planets (Wood, Fire, Earth, Metal, Water) shine brightly, radiating auspicious Qi; here the energies of heaven and earth converge." Through the power of jade talismans (yufu) and precious ritual implements (baojie), malevolent forces are subdued and inauspicious influences dispersed. Bathed in divine light, darkness retreats as ten thousand deities descend to offer protection, allowing all beings to receive the blessings of the Dao.

Next follows "Striking the Dharma Drum Twenty-Four Times" (ming fagu ershisitong), a ceremonial drumbeat summoning celestial beings. This is followed by "Igniting the Incense Burner" (falu), respectfully inviting the supreme Daoist deity "The Most High Lord of the Dao, Primordial Beginning of the Three Qi of the Three Heavens" to descend.

The ritual summons the guardian spirits cultivated within the priest's body: the Three-Five Merit Officials (sangwu gongcao, divine bureaucrats recording merits), Left and Right Messenger Officers (zuoyou guanshizhe), Golden Lad Serving Incense (shixiang jintong), Jade Maiden Transmitting Messages (chuanyan yunü), and thirty-two other deities to jointly open the ritual altar. Local earth deities (tudishen) are also invited to assist.

The presiding priest declares the performance of the "Lingbao Life-Giving Divine Retreat" (lingbao shengshen miao zhai), a rite for liberating deceased souls, while respectfully inviting major Daoist deities including: the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Dao Lord of Jade Dawn (Yuchen Daojun), the Ancient Lord of Mysterious Origin (Xuanyuan Laojun), the Jade Emperor (Yuhuang Dadi), as well as the Thunder Lord of Universal Transformation (Leisheng Puhua Tianzun), the Nine Heavens Life-Giving Sovereigns, and guardian spirits of the Thirty-Six Scripture Sections (sanshiliubu jing).

Through meticulous liturgical procedures, this ceremony employs divine power to liberate souls and aid all beings, embodying the Daoist cultivation principle of "resonance between heaven and humanity" (tianren ganying).

I have heard that the Great Dao divides into the Three Caverns (referring to the Daoist Three Caverns scriptures: Dongzhen, Dongxuan, Dongshen), giving birth to the primordial Qi of the Three Pure Ones' sacred realms: the Clear Void Heaven, Jade Remnant Heaven, and Great Scarlet Heaven. This Qi permeates the nine celestial layers, enduring through ancient kalpas like the Scarlet Luminary, Dragon Han, and Supreme Sovereign eras. Gazing upon the supremely mysterious jade countenance (referring to the celestial visage of the Heavenly Venerable), I open the golden scriptures containing the Great Dao (referring to Daoist texts), thereby nurturing all beings and harmonizing heaven and earth.

When the resonant chanting of scriptures arises, it can generate divine illumination; when one concentrates the spirit into subtlety, it can summon hundreds of deities. The rhythm of jade verses (Daoist scriptures) disperses deathly energies, causing the mysterious Qi to return to the five viscera's vital energy. These mystical powers descend to penetrate the netherworld and ascend beyond the vast heavens—all through the transformative work of the Great Dao.

Though born into the Mystic Gate (Daoism) and fortunate to wander sacred realms, bearing the Eight Luminosities Phoenix Texts (Daoist talismans) and wearing the Nine Purities Phoenix Seals (Daoist ritual implements), I still feel inadequate in cultivation before the white clouds of immortal realms. The worldly splendor makes it even harder to maintain the state of "harmonizing light with dust." Human life transforms as swiftly as the Kunpeng (mythical fish-bird), and time passes like a white steed glimpsed through a crack. Only by embracing all things like spring and containing everything like the ocean can one recognize past mistakes; only by treading cautiously as if on thin ice over a deep abyss can one amend future errors. I vow to accumulate small merits to repay heaven and earth's nurturing grace.

The patron of this purification ritual (Zhaijiao) deeply mourns the deceased, whose nine orifices' vital Qi has dissipated, assailed externally by the six excesses (wind, cold, summer heat, dampness, dryness, and fire). Even with divine craftsmanship (referring to bodily functions), it's difficult to sustain the evergreen tree of life; as earth, water, fire, and wind (the four elements) scatter, life's foundation sinks into eternal night. The wandering soul drifts without refuge—without the dawn light of heaven's illumination, it risks falling into the path of hungry ghosts.

Now the ritual altar stands solemn as the Purple Forbidden Immortal Palace. As auspicious clouds part to reveal the sun during this propitious hour (Huangdao), it's as if we behold the emerald majesty of the Heavenly Venerable's procession. Precious flowers fall like rain, ninefold celestial music resounds, dragon mist swirls with hundredfold fragrances, and phoenix candles illuminate with thousandfold radiance. We sincerely pray that the Heavenly Venerable may impartially witness and widely bestow profound grace.

At this sunset hour as we conduct the ritual, we invite the masters to light the first incense (initial offering in Zhaijiao ceremonies). May this incense smoke rise straight to the nine heavens, making offerings to the supremely genuine Dao Treasure (the highest Daoist realization). With body and mind taking refuge, we prostrate in reverence to the Three Supreme Venerables (the Jade Pure, Upper Pure, and Grand Pure Heavenly Venerables). May these merits ascend to repay celestial benevolence.

This passage describes a salvation ritual (Zhaijiao) performed by the Lingbao (Numinous Treasure) school of Daoism. Through incense burning and ceremonial bows, the Daoist priests invoke divine protection.

The ritual begins with prayers to the gods of earth and grain, along with sages of past dynasties: May the deities ride their dragon chariots and phoenix carriages, soaring through the nine celestial realms to safeguard the emperor's reign, ensuring auspicious signs endure for millennia. The first incense is lit at this moment, expressing devotion to Daoism's supreme deities while praying for the deceased souls to merge with the Dao (the Way).

At dusk, the priests light the second incense stick. The rising smoke carries their wishes to the highest heavens as an offering to the supreme scriptures. All participants prostrate before the Three Pure Ones (Sanqing: Celestial Worthy of Primordial Beginning, Celestial Worthy of Numinous Treasure, and Celestial Worthy of Dao and Its Virtue), dedicating the ritual's merit to liberate the souls entrusted by the patron. They pray that all beings in the underworld may hear the Daoist teachings amidst jade groves and fairy pools, washing away worldly attachments.

The third incense honors the supreme masters. The priests beseech deliverance for souls trapped in the underworld's suffering, that they may attain salvation in the Eastern Pure Land of Azure Splendor (Qinghua Changle), transforming the icy darkness into spring warmth. Another round of bows reaffirms their devotion to the enlightened masters.

Concluding the ceremony, the presiding priest leads the assembly in solemn invocation: "We reverently perform this Lingbao ritual of miraculous salvation, humbly inviting the Primordial Celestial Worthy of Boundless Dao (Yuanshi Tianzun) and the Jade Dawn Lord (Lingbao Tianzun) to descend upon this altar." The standardized three-incense, three-bow procedure embodies Daoism's compassionate mission to redeem souls and deliver all beings.

This scripture describes a Daoist ritual for the salvation of deceased souls, comprising several key elements:

First, it enumerates the highest pantheon of Daoist deities, including the Jade Emperor (Yuhuang Dadi), 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), along with the Thunder Patriarch of Universal Transformation (Leizu Puhua Tianzun) and other divine beings. Together, these deities constitute the supreme sacred powers in the Daoist belief system.

The text then explains how the deceased, troubled by the seven emotions and six desires during their lifetime, violated the "Ten Virtues" (basic Daoist ethical precepts), resulting in the dispersal of their soul and spirit (Hun and Po). Now, through the establishment of a sacred Yaotan (the ceremonial altar for major Daoist rituals), the most devout prayers are offered to these deities.

During the ritual, practitioners beseech the deities to descend the Nine Qi (the nine fundamental energies believed to compose the cosmos) to cleanse the deceased's soul of turbid yin energies. They also seek to harness the Three-Colored Primordial Chaos Qi (referring to the original qi of creation) to help restore the deceased's yang essence (Yangjing). Through purification by the Five Dragons (symbolizing the qi of the Five Phases) and refinement by the Nine Phoenixes (representing pure yang energy), the soul is prepared for ascension to the Southern Palace (Nangong, the Daoist celestial realm where immortals dwell).

Finally, the scripture expresses the wish for the deceased soul to enjoy eternal freedom in the celestial realms as an immortal serving the Golden Palace (Jinque, the heavenly court). Simultaneously, it invokes blessings for the ritual sponsor (Zhaizhu), praying for their family's prosperity, enduring happiness and longevity, a life of purity, and ultimate union with the Dao (the state of complete harmony with the Way).

The text embodies the dual function of Daoist rituals in redeeming deceased souls while blessing the living, demonstrating the core Daoist doctrine of "delivering all sentient beings" (Jidu Zhongsheng).

This scripture passage depicts a prayer scene from Daoist purification rituals (Zhaijiao), where practitioners express profound aspirations to Heaven, wishing for cosmic clarity and universal harmony.

The text first paints a vision of an ideal peaceful era: the sky pure as a rounded canopy, the earth serene as the ancient "square chariot" (a classical term for the world), with auspicious clouds shimmering and mystical turtles presenting sacred diagrams (symbolizing divine blessings), while sweet dew condenses. Such a golden age would establish foundations for millennia, with people singing praises under benevolent virtue (De), and agriculture flourishing in harmonious energy. Whether humans, ghosts, dragons, immortals, or creatures of wing and paw, plants and trees—all would find their proper place in endless regeneration.

The passage then expresses the practitioner's desire to open hidden realms to welcome dawn's light and ascend the Spring Terrace (symbolizing vitality) to enjoy sublime vistas. This serves both to manifest the Heavenly Venerable's (highest Daoist deity) compassion and fulfill the practitioner's sincere devotion.

In the "vow-making" section, the practitioner summons divine envoys like the Incense Official Messenger and the Left-Right Dragon-Tiger Lords (guardian deities), praying that the evening practice space may spontaneously produce golden nectar (sacred alchemical substance) and cinnabar-hued mushroom blossoms (celestial herbs), gathering perfected beings (immortals) before the incense burner. The vows include attaining Dao through cultivation, achieving immortality through pursuit, blessings for the ritual master (Zhaizhu), and grace extending to both yin and yang realms.

Finally, the text invites immortal youths and jade maidens from the ten directions to guard the incense smoke, swiftly conveying the practitioner's petitions to the presence of the "Jade Emperor of Primordial Majesty, Supreme Sovereign of the Nine Heavens in the Great Dao of Emptiness" (honorific title for the highest Daoist divinity). The ritual concludes with "exiting the chamber," marking the ceremony's perfect completion.