《靈寶領教濟度金書》Vol. 83

This scripture documents the liturgical procedure of the Gratitude Offering (Zhaijiao) performed by the Lingbao lineage of Daoism. At the commencement of the ritual, priests first pay homage to their patriarchs according to established protocols, focusing their minds in silent incantation.

Next comes the recitation of the "Guardian Spirit Incantation," which invokes the protection of the Five Directional Thearchs: the Green Thearch (Danlao) of the East guards the ethereal soul (Hun), the White Thearch (Haoling) of the West safeguards the corporeal soul (Po), the Black Thearch (Heidi) of the North regulates vital energy (Qi), while the Yellow Thearch at the center commands the myriad deities. The incantation declares this practice can absolve sins, enroll names in the immortal register (referred to as "Southern Chang"), purify the body through the Crimson Mound Fire Palace, and enable celestial ascension. Souls detained in the Three Officials' (Heavenly, Earthly, and Water Officials) Nine Prisons (the Nine Nether Hells) may all be liberated to rise to paradise.

The ritual then involves striking the Dharma Drum twenty-four times to summon divine beings. This is followed by the "Opening the Incense Burner" ceremony, invoking both internal body deities (such as the Three-Five Merit Officers) and external celestial beings (including Jade Youths and Maidens, and the Five Thearchs' Direct Emissaries) to descend upon the altar. The presiding priest refers to himself as "your subject," signifying his role as the congregation's representative petitioning the celestial court.

The ceremony's core focuses on beseeching the descent of the "Numinous Treasure's Naturally Generated Divine and Marvelous Qi" (primordial energy), which transmits the devotees' prayers through the priest's body directly to the Jade Emperor of the Nine Heavens. Finally, the ritual enumerates the sacred titles of Daoism's highest deities: the Celestial Venerable of Primordial Beginning (Yuanshi Tianzun), the Celestial Venerable of Numinous Treasure (Jade Dawn Great Lord of the Dao), the Celestial Venerable of Dao and De (Mysterious Origin Elder Lord), the Jade Emperor, and other supreme rulers among the Three Pure Ones (Sanqing) and Four Sovereigns, along with directional thearchs like the Immeasurable Longevity Thearch and the Xuyan Thearch—expressing gratitude to all august divinities.

Through standardized liturgical movements, incantations, and visualization (contemplating divine presences), the entire ceremony constructs a bridge between humans and deities to achieve its dual purpose of dispelling calamities and invoking blessings.

This scripture depicts the scene of inviting celestial deities during a Daoist zhaijiao (purification ritual). The text first enumerates the titles of numerous Daoist divinities:

The Nine Heavens Elder (supreme deity of the Nine Heavens), the True Lord of Primordial Imperial Perfection of the Nine Heavens, the Imperial Lord of Ethereal Soul from the Nine Heavens' ministerial system; along with the Five Hundred Divine Officials of the Bureau of Destiny, the Great Master of Mysterious Center (transmitter of the Dharma lineage), the Three Great Emperor-Officials of Heaven, Earth and Water (deities governing the three realms), the Benevolent and Sagely Emperor of Eastern Peak (sacred mountain deity), and the Great Emperor of Fengdu (ruler of the underworld) - all major divinities of the three realms.

It then explains the principle of cosmic creation: The primordial true jing (essence) circulates within chaos, while ancestral qi (primordial energy) flows to form all things. The sun, moon and stars condense yang energy into visible phenomena, while mountains, rivers and vegetation solidify yin energy into tangible forms. Divine beings transform within cloud layers, while spirits wander between wind and water. Humans receive the pure spiritual nature of balanced yin-yang, enabling participation in cosmic creation.

The text proceeds to the petitioner's invocation: The ritual master devoutly prostrates before the Purple Tenuity Star Palace (celestial emperor's abode), hoping deities will descend riding their eight-scene jade carriages and nine-flower feathered canopies (magnificent processional vehicles), accompanied by six-dragon vermillion phoenix entourages. As myriad directional emperors approach their balconies and three-realm deities hasten their arrival, the presiding ritual master and jiao officers (participating devotees) sincerely bow to welcome them.

The concluding section formally invites the sacred presence: Reverently summoning all perfected beings of the three realms and assembled sages of the ritual banquet to arrange their immortal retinues, jointly welcoming the sacred imperial carriage's descent upon the ninefold celestial steps. The entire passage manifests the core Daoist concept of "heaven-human resonance" in zhaijiao rituals, where solemn ceremonial protocols facilitate communication between humans and deities.

A celestial crane descended upon the ritual space, drawing a phoenix chariot as the assembled immortals paid homage according to sacred liturgy. When the ceremony concluded, the participants ascended in serene silence to the jiao altar (Daoist ceremonial platform), where the presiding priest offered incense with deep bows to commence the first libation.

With solemn gravity, the priest declared his ritual office (sacred ceremonial identity), humbly addressing himself as "your servant so-and-so" in reverent petition: To the supreme Three Treasures (Dao, Scriptures, and Masters), the Nine Heavens' August Deities, the holy ones governing the celestial vault, the numinous immortals ruling the earth, and the boundless sacred assembly within and beyond this altar. The scriptures record that when the Three Treasures unfolded heaven and earth, the highest Qingwei Heaven (Daoist celestial realm) revealed golden texts of esoteric methods; when the Five Directions' divine powers circulated, Crimson Bright Heaven (a Daoist celestial realm) radiated jade-character brilliance. Mysterious creation arises from formlessness, while divine numina manifest all phenomena. Countless celestial bodies scatter like game pieces, the Five Kalpas (Daoist cosmic cycles) revolve continuously, the great cosmos breathes through yin-yang, and all life follows the decrees of the Ninefold Heaven. The arcane mechanism of the Northern Dipper sustains heaven-earth's guiding principles.

This jiao officiant (ritual master) so-and-so has been granted the rare opportunity to align with the Dao's cosmic movement, now beseeching the heavens with utmost sincerity. He particularly commemorates the departed so-and-so, who in life was deluded by worldly dust—their restless mind galloped like wild horses and raged like untamed apes, their Three Dantians (upper/middle/lower energy centers) stained with impurities, and their temperament as unruly as dragons and tigers. Drowning in the river of carnal desires, they disturbed the wellspring of spiritual clarity; within subtle realms lurked the Six Desires (sensory attachments), eroding three parts of their pristine nature. Accumulated karmic defilements span ten thousand kalpas, yet now they awaken before the water-lotus throne; the eighteen realms' (Buddhist concept of six senses/objects/consciousnesses) misdeeds shall finally dissolve when the fire-dates (immortal fruits) ripen. Most tragic is the loss of innate purity, most grievous the fall into underworld bondage. With the Five Phases disordered, who will chant the soul-summoning verses? With the Nine Qi (cosmic essences) scattered, who will perform the spirit-reviving rites?

The underworld enforces stern ghostly statutes; the celestial court upholds unyielding ordinances. The seventy-four tribunals of Eastern Peak Taishan (underworld judiciary) wield thunderous authority, while the thirty-six layers of Northern Dark Capital's hells (Daoist hell realms) show no mercy. Unless submitting to heaven's radiance, how can the departed soul ascend? Thus, following Jade Purity protocols, we solemnly erect this jade altar—a thousand immortal officials stand guard with swords, banners unfurl across nine celestial tiers. Orchid-scented blue smoke rises to heavenly light, lotus lamps blaze downward to illuminate the shadows. Repeatedly we voice the people's sufferings, pleading to face the celestial countenance directly. From the Dragon Court we petition immortal edicts, showering the hells with compassionate grace—bestowing rebirth through purifying favor, proclaiming resurrection through benevolent virtue.

This is a Qingci (green petition) used in Daoist Zhaijiao (purification rituals), a written prayer addressed to the deities for confessing sins and seeking salvation for departed souls.

At the ritual's commencement, the presiding priest expresses reverent devotion while preparing offerings for the deities. The text explains that Qingci refers to prayers written on green paper specifically for Daoist rituals, soon to be recited before the divine presence. Having conveyed the petition's contents to the celestial realm, the priest hopes the deities will discern with perfect clarity the devotees' sincere fasting merits.

Acknowledging that fortune and misfortune stem from personal conduct, the priest seeks the deities' unseen protection. Poetic imagery describes divine blessings: "auspicious clouds billow densely" (庆云濛蔼) and "crystalline dew moistens all" (湛露沾濡). Further celestial signs appear—"golden pheasants dance" and "vermilion phoenixes hover"—symbolizing the deities' descent. Regardless of transgressions' severity, the priest implores universal pardon from the Ten Directions' sacred powers.

The ritual proceeds to the "secondary offering" phase. Addressing himself as "your humble servant," the priest reverently petitions the Three Supreme Treasures (Dao, scriptures, and masters), the Nine Heavens' Sovereign Deities, and regional divinities. He extols their majestic dignity, comparing their radiance to the "sun of wisdom illuminating all" and their compassion to "sheltering clouds of mercy" bringing light even to the netherworld.

Speaking on behalf of the ritual officiant (Jiaoguan), the priest expresses profound grief for departed souls while pledging wholehearted spiritual surrender. The ceremonial setting unfolds: before a modest altar, nine celestial melodies resound as offerings of phoenix-patterned silks and dragon-engraved jade discs are presented. Through incense burning, flower scattering, and ritual circumambulation, the priest invokes divine presence—praying for souls' liberation from the northern darkness (Beiyu) to be reborn in the southern cinnabar heavens.

The conclusion implores the deities to manifest their majesty by accepting repentance and petitions. The priest seeks absolution from the Three Officials and Nine Bureaus (celestial institutions governing human karma) for transgressions of body, speech, mind; and pardon from the Five Thearchs and Four Magistrates (directional emperors and judicial deities) for past, present, future misdeeds. May souls reach the shore of Wuwei (non-action) and transcend samsara's suffering. Emphasizing divine mercy, the text declares: "Your virtue runs deeper than the Bohai Sea, your grace weighs heavier than Mount Tai."

This scripture describes the grandeur of a Daoist Zhaijiao (ritual purification ceremony), expressing aspirations for divine protection, ancestral salvation, and universal deliverance.

The ceremonial procession is solemn and magnificent, with immortals riding cloud chariots drawn by qilin, clad in phoenix-patterned gossamer as they roam freely amidst mist and clouds. They dwell eternally in ethereal celestial realms. The presiding ritual officer (Jiaoguan) receives heavenly blessings, with generations of his family upholding literary traditions and rituals, their virtue as steadfast as pines and bamboos. May nine generations of ancestors (Jiuxuan Qizu) ascend to the immortal realm (Xiaotai), and all kin enter the domain of longevity.

We, the participating ministers, though not yet fully comprehending the profound Daoist teachings, approach with devout hearts. The ceremony strictly adheres to esoteric precepts (Xuanlü), while the scriptures (Danzhang) shine as brightly as the sun and moon. We beseech the shelter of the Ten Directions' divine powers to cleanse the misfortunes of the Three Calamities (Sansi). May fellow Daoist practitioners and teachers across generations grasp the profound mysteries of truth.

We pray for clear skies and peaceful earth, cosmic harmony, and the smooth succession of seasons, free from the disturbances of ominous stars (Huibei). May all beings flourish, with birds and beasts each finding their rightful place. May the auspicious signs of the Hetu and Luoshu (River Chart and Luo Writings) manifest, heralding the auspicious unity of the world (Cheshu). May all corners sing praises of a prosperous age, and even the netherworld (Jiuyin) be bathed in the profound winds of the Dao. May all living beings receive enlightenment.

Finally, the presiding officiant (Chen) and ritual officers complete the final offering with utmost sincerity. After reaffirming their ritual positions, all assembled officials reverently announce their devotion to the Three Pure Ones (Sanbao Zhizun), the Nine Heavens' Supreme Deities, and all the celestial beings attending the ritual feast.

We deeply understand that the heavens (Shangdi) cherish the virtue of nurturing life and beseech them to grant the grace of rebirth. The people fear death and pray for the Ninefold Heaven’s compassionate salvation. With utmost sincerity, we present these offerings, resonating with the Dao. May the winds of virtue spread widely, and the Dharma rain nourish all, illuminating the dark courts (Hanting) of the underworld and brightening the abyss of night (Yehe). Though lamps will eventually extinguish and incense fade, our devotion remains eternal. May the clamor of the mundane world not obstruct the divine chariots—those eighty-one retinue carriages (symbolizing the eighty-one transformations of the Dao) appearing and vanishing along the cloud paths, while countless strands of Dao-Qi (the breath of the Dao) radiate across the celestial expanse. The host of heavenly immortals...

The Most Venerable Immortals (honorific title for Daoist transcendents) have now returned to the celestial realms in their cloud-borne chariots and ceremonial processions. Though their divine radiance lies beyond mortal reach, their sacred presence still lingers palpably.

With utmost reverence, I and the ritual officiant (Daoist ceremony leader) humbly bid farewell to the Immortals. We now perform the "Returning the Censer" ritual (concluding rite where the incense burner is ceremonially restored), inviting the Incense Official Messengers, the Left and Right Dragon-Tiger Lords (guardian deities), the Serving Incense Numinous Officials and all divine beings to bless this ritual space with spontaneous manifestations of golden elixir (alchemical term for immortal medicine) and jade-green numinous herbs (celestial flora). May all authentic spirits gather before this incense burner, enabling us Dao cultivators to attain realization and immortality seekers to join the ranks of transcendents. May the patron of this purification rite (merit sponsor) receive abundant blessings, with grace extending to both the yin and yang realms.

Celestial youths and jade maidens from the ten directions now escort the curling incense smoke, swiftly conveying our sincere prayers to the supreme Dao of Emptiness in the Nine Heavens and the sacred presence of the Jade Emperor (one of Daoism's highest deities).

The "Hymn of the Returning Chariot" is chanted: The sacred procession rides five-colored cloud chariots accompanied by celestial music in nine movements, ascending swiftly beyond the distant horizon. The ritual platform (Daoist ceremonial altar) remains fragrant with incense as mysterious grace permeates the cosmos, showering blessings upon mountains and rivers. Contemplating the path of immortal ascension, we envision their effortless journey to the Great Canopy Heaven (highest Daoist celestial realm).

We conclude with the fire offering ritual (burning ceremonial documents to communicate with heaven), sending our petitions upward through the sacred flames.

(Excerpted from Chapter 83 of the "Lingbao Lingjiao Jidu Jinshu")