《靈寶領教濟度金書》Vol. 9

This passage details the ceremonial procedures for morning petitions from the Lingbao Lingjiao Jidu Jinshu (Precious Book of Lingbao Salvation through Instruction and Deliverance), transmitted by the Southern Song dynasty Daoist master Ning Quanzhen and compiled by Lin Lingzhen. It describes the standard liturgy for rituals such as salvation and blessings performed by Daoist priests.

First, all participating priests stand in orderly rows at the Hall of Silent Contemplation while burning talismanic charms (Fulu) to dispel impurities. The assembly recites incantations to purify heaven and earth, while the presiding priest (Fashi) undergoes physical and mental purification according to established protocols. Next, offerings of incense are made at the curtained altar of the exalted perfected masters (Gaozhen), and the Master of Chimes (Zhiqing), the ceremonial director, intones praises to the Celestial Worthy of the Golden Truth Who Expounds the Teachings. This guides the presiding priest to the curtained altar of the Mysterious Masters (Xuanshi).

After offering incense at the left-side master’s curtain, the Master of Chimes chants, and the Chief Altar Priest (Zhitan) invokes the sacred titles of the Celestial Worthy. The Master of Chimes then leads the recitation of the Huaxia Zan (Hymn of the Radiant Xia), guiding the priest to offer incense again at the right-side master’s curtain. The priest turns left, first offering incense at the right-side altar dedicated to the host of sages, then at the imperial seat (Yüwei, the main deity’s position), followed by the left-side altar for the assembly of sages, and finally standing at the Dumen (ritual platform entrance) to perform a bow with hands clasped.

At this point, the priest silently recites esoteric incantations and visualizes (Cunxiang) the presence of divine messengers—the Four Luminous Merit Officers (Siming Gongcao), the Envoys of Truth, the Jade Maidens Who Convey Words, and the Jade Maidens Who Serve Incense—to assist in transmitting his intentions. This allows the primordial Qi (Shangyuan Shengqi) of the upper origin to enter his body. The incantation for entering the altar has distinct versions for morning, noon, and evening ceremonies.

After passing through the Dumen, the priest arrives at the Earth Portal (Dihu, the lower entrance to the ritual platform), where the Master of Chimes leads the assembly in formation outside the portal. The priest bows while reciting secret incantations, visualizing the boundless realm of the Dao and the celestial abode of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun). He prays for the Supreme Elder Lord (Taishang Laojun) to bestow celestial dew to nourish his body and mind, pacifying the Five Visceral Spirit Lords (Wuzang Shenjun) so he may perform the Gangbu (Pacing the Dipper, a Daoist ritual step sequence).

The priest steps into the Earth Portal with his left foot first, followed by the assembly. Turning left, he proceeds to the Heavenly Gate (Tianmen, the upper entrance to the platform), reciting incantations to visualize the Jade Pure Realm of the Great Canopy Heaven (Daluo Tian Yuqing Jing). He petitions the Perfected Beings of Salvation to purify his form with jade-hued Qi, aiding his spirit in journeying to the Imperial Domain to pay homage to the Jade Emperor (Yuhuang).

Finally, the priest enters the Heavenly Gate with his left foot first, proceeding directly to the eastern direction to offer incense. He then moves clockwise, offering incense to the Ten Directions (the four cardinal directions, four intercardinal directions, and the zenith and nadir). The sequence begins with the four primary directions, followed by the four intermediate directions, and concludes with the zenith and nadir. After completing the incense offerings, the placement of ritual documents (Jianzha) begins from the east. The priest then performs the Dianjian (Document Presentation Ceremony) before ascending the Tianbao Tai (Celestial Treasure Platform, the highest level of the altar) to offer incense. As this occurs, the chanting of the Huaxia Zan gradually draws to a close.

This passage describes the specific procedures of Daoist purification rituals (Zhaijiao), which consist of several key stages:

The first step involves incense burning to summon deities. The presiding priest silently recites esoteric incantations while visualizing the descent of the Three Pure Ones (Sanqing, the highest Daoist deities). The rising incense smoke is imagined as a pathway to the Nine Heavens, with golden boys and jade maidens serving as messengers to deliver the priest's prayers to the celestial realm. Terms like "jade blossoms scattering radiance" poetically describe these sacred incense clouds.

Next comes the ritual procession at different times of day, divided into three periods:

• At dawn, azure clouds are visualized, with eight mythical beasts including the Azure Dragon and lions positioned in specific directions, accompanied by immortal attendants—all manifestations of the liver's blue-green Qi.
• At noon, crimson clouds appear, corresponding to the Vermilion Bird and phoenix, formed from the heart's red Qi.
• In evening, white clouds emerge alongside the White Tiger and qilin, manifested from the lungs' white Qi.

These rituals require the priest to synchronize the internal Qi of the five viscera with external mythical creatures and celestial phenomena through focused visualization (guanxiang), constructing a sacred space. Each visualization corresponds to precise orientations—for instance, the Azure Dragon is positioned in the si, wei, chou, and hai directions, while the Vermilion Bird aligns with yin, chen, xu, and shen.

The ceremony concludes with collective incantations. The ritual assistant (dujiang) strikes the drum twenty-four times as all participants chant the "Guardian Spirit Incantation" in unison, proclaiming union with the Dao. The entire ritual aims to communicate with deities and fulfill purposes like soul salvation or disaster prevention through internal cultivation methods including visualization and concentrated meditation.

The Daoist priest begins by performing the "Kou Chi Ji Shen" (tooth-tapping to gather spiritual focus), following the preparatory procedures of the Suqi ritual (pre-purification ceremony before formal liturgy). The priest then lights incense in the censer and burns the "Fa Lu Fu" (Spirit-Summoning Talisman) at the altar space.

During the ritual, the priest forms mudras (Daoist hand seals): the middle segment of the middle finger represents the Three Primordial Qi (Xuan, Yuan, and Shi) of the Supreme Three Heavens (Jade Pure, Supreme Pure, and Grand Pure realms) and the Supreme Dao Lord. Moving the hand seal from the middle segment to the base of the finger, the priest summons thirty-two divine beings including the Three-Five Merit Officials (inner guardian spirits), Left and Right Messenger Officials, Incense Golden Youth, Jade Maid Messengers, Five Thearchs' Direct Sigil Bearers, and the Day's Incense Official—all invoked through the snapping finger mudra.

The priest then petitions: "Humbly request the Mystic Altar's Celestial Emperor and Divine Lord to summon the local Earth Gods, Neighborhood True Officials and other orthodox deities to provide swift assistance." Declaring himself as the ritual sponsor conducting this altar ceremony, he prays for the descent of Jade Pure Dao-Qi (the highest vibrational energy) and Numinous Treasure's wondrous light to purify both priest and space. May the ritual arena be cleansed inside and out, the cosmos free of defilement and evil qi, the ritual instruments resonate clearly, the ten directions become solemnly still, and demonic forces be repelled.

Further mudras summon additional protectors: thirty-nine True Spirit Officials within the body; the Twenty-Four True Ones of the Three Regions and Eight Scenes (key energy points in the body); Five Body True Officials (internal deities); twenty-four each of Jade Gentlemen Leading Immortals and Flying Immortal Attendants from the Supreme Pure realm; twenty-four merit officers and messengers from each of the Five Directions' Five Thearchs; twenty-four each of Golden Youths, Jade Maidens, and Seasonal Duty Officers; two Divine Lords responsible for law enforcement and calamity relief; plus guardian generals recorded in the priest's ordination registers including the Supervisor of Merits General and Postal Court Officials.

The Chief Cantor (ritual director) strikes the ritual drum twenty-four times to muster the assembled spirit soldiers and officers. All priests kneel in reverence to formally invite these divine beings to assist in completing the ritual.

This passage describes the scene in Daoist Zhaijiao (purification ritual) Keyi (liturgy) where celestial officials are summoned to form a sacred protective boundary around the ritual master. These divine beings are arranged according to strict hierarchies and functions in a meticulously ordered formation.

To the left stands the Jade Void Attendant, wearing a Nine Dawns jade crown and five-colored feathered immortal robes, holding a nine-hued spirit banner. On the right stands the Flying Dragon Registrar, adorned with a Nine Virtues heaven-piercing crown and nine-colored phoenix garments, his waist girded with a tiger-patterned sash as he grasps a spirit-summoning Fulu (talisman). Above hovers the Flying Immortal Registrar wielding laws for subduing malign forces, while below stands the Flying Immortal Messenger bearing golden talismans to clear the path.

The Divine Immortal Messenger, wearing a Vermilion Sun jade crown and nine-light feathered robes, safeguards the rear while holding jade tablets and scripture banners. At the central position stands the Zhengyi (Orthodox Unity) Registrar—the celestial official in charge of documents—wearing a heaven-piercing crown, with a dragon-headed sword at his waist, presenting the memorial register. The four directions are guarded by Duty Registrars, while Healing Registrars form a protective circle around the master's physical form.

The entire divine entourage divides into Yin-Yang formations: Yang spirit seal officers arrayed left, Yin spirit seal officers positioned right. Upper Registrars station above the head, Middle Registrars stand in close protection. Qi-hastening Registrars coordinate energies from the ten directions, and capital envoys form concentric circles of defense. Finally come specialized functionaries—including demon-devouring officers who subdue evil spirits and Qi-harmonizing officers who regulate vital energies—each performing their designated roles in this sacred cosmic choreography.

This scripture passage describes the scene of summoning various divine officials during Daoist zhaijiao (purification ritual) keyi (liturgy). When performing the ritual, the master invokes celestial beings from all levels of the heavenly hierarchy to protect the sacred altar.

First, it lists numerous divine officials with their titles and functions, such as the "Officer for Gathering and Consuming Jing (essence)" and the "Officer for Executing Talismans and Destroying Evil Shrines." Next, it mentions various flying guardian generals, like the "Rider of Mysterious Flight" and the "Rider of Soaring Ascent," all fully armored and arrayed in formation, surrounding the ritual master.

Then, it summons deities from the Three Realms to oversee the altar, including: the Earth God of the Mysterious Altar, the officials of the Three Caverns (Dongzhen, Dongxuan, and Dongshen—the highest Daoist scriptures and their divine administrators), the Supervising Ritual and Scripture Attendants, celestial and earthly deities, the mountain and water spirits of the Five Sacred Peaks and Four Great Rivers, the sun, moon, and stars, and the Five Directional Thearchs. It particularly emphasizes that all these deities, regardless of rank or visibility, must descend together.

Finally, the master petitions the highest divine beings, including Yuanshi Tianzun (Celestial Worthy of Primordial Beginning), the Great Dao Lord of Jade Dawn in the Void, and the Mysterious Origin Elder Lord—the supreme deities of Daoism. The master humbly declares that although dwelling in the mundane world, they have been fortunate to receive the Great Dao (the Way) from an enlightened teacher, and now, upholding the teachings, they vow to spread the Dao and aid the world.

This passage reveals the vast pantheon of Daoist deities and the meticulous liturgical tradition, demonstrating the religious concept of "harmony between heaven and humanity" through the collective participation of divine beings. In actual rituals, the specific invocations may vary depending on the purpose, whether for salvation rites or blessings.

This describes a Daoist zhaijiao (purification ritual) for guiding departed souls. A patron (the principal officiant) conducts the ceremony for deceased relatives, hoping to help the souls transcend suffering in the underworld.

During the ritual, the Daoist priests first declare their identity as cultivators, then reverently prepare the ritual space (daochang), setting up the altar according to canonical specifications. They petition the Perfected Lords of the Ten Directions' boundless realms (the infinite cosmic spaces in Daoist cosmology) to invoke divine power for four purposes:

1. To help the departed soul dissolve karmic obstacles from their lifetime

2. To resolve entanglements with karmic creditors and adversaries

3. To liberate the soul from the sea of suffering into luminous realms

4. To simultaneously bestow blessings upon living relatives

The ceremony summons celestial armies and divine forces for protection, including:

• Heavenly and earthly troops of immortals from the sun, moon, and stars
• The armies of the Nine Palaces and Five Emperors (important Daoist deities)
• Supervising envoys from the Thirty-Two Heavens
• Attendant spirits like the Jade Messengers and Flower-Scattering Maidens

Finally, the priests reaffirm their worldly existence while aspiring to help others through cultivation. The multi-day ritual incorporates repentance, disaster-dispelling, and calamity-relieving segments, aiming to mediate grievances between yin (spirit) and yang (material) realms through divine power—elevating departed souls while blessing the living.

Note: The "three karmas" refer to obstacles of body, speech, and mind; "six emotions" denote desires arising from the six senses (eyes, ears, nose, tongue, body, and mind); "phoenix registers" and "dragon scripts" indicate Daoist cultivation texts and talismans (fulu).

This passage describes the complete ritual sequence of incense offering (Zhaijiao, the grand sacrificial ceremony) in Daoist practice, where the ritual master leads participants in prayers for blessings. The solemn ceremony involves burning incense, chanting praises, and performing prostrations to seek blessings from the highest Daoist deities.

At the commencement, both the ritual master and attending officials must purify their minds, erect the altar, sincerely repent past transgressions, and take refuge in the sacred powers of the ten directions. They beseech the removal of misfortunes and fulfillment of wishes for the chief celebrant (Zhaizhu).

The incense offering unfolds in three stages, corresponding to the Three Pure Ones (Sanqing) of Daoism:

During the first incense burning, participants chant the Initial Incense Praise as the fragrant smoke ascends to the Jade Pure Palace (abode of the Celestial Worthy of Primordial Beginning). With ceremonial canopies, they make offerings to Yuanshi Tianzun, the supreme deity of the Great Canopy Heaven. The master circumambulates the altar before returning to position for final bows.

The second incense offering features the Second Incense Praise, with smoke rising to the Upper Pure Palace (residence of the Celestial Worthy of Numinous Treasure). Adorned with precious canopies, they venerate the Great Dao Lord of Jade Dawn (Lingbao Tianzun), again with the master's circumambulation.

The third offering faces the Great Pure Palace (abode of the Celestial Worthy of Dao and Virtue), presenting cloud canopies to the Celestial Worthy of Chaotic Origin (Taishang Laojun). After each phase, participants respond in unison with "Unite with the Dao in Truth" (Yu Dao He Zhen), symbolizing mystical union with the supreme Dao.

The ceremony concludes with the master and officials performing sequences of kneeling and rising. All petitions are transmitted to the celestial court by immortal messengers (Xianguan Gongcao), ensuring blessings permeate both yang and yin realms. This intricately structured ritual embodies the core Daoist devotional principle of "Three Pure Ones veneration" through its seamless choreography.

The Daoist priest circumambulated the altar once in ritual procession, offered incense three times, then returned to his position to bow and kneel in reverence. As the priest chanted the liturgical text (Keyi) reaching the phrase "ascend into formlessness," all present responded in unison: "Merge with the Dao in perfect truth."

The qing-stone player (the Daoist responsible for sounding the ritual chime) guided the assembly to bow toward the eastern direction. With utmost devotion, all recited: "We ministers sincerely devote ourselves to the Supreme Celestial Worthy of Numinous Treasure (one of the highest Daoist deities) of the Eastern Limitless Realm, to all accomplished sages and perfected beings, to the Nine Qi Celestial Lords, and to all immortals and numinous officials of the eastern celestial abodes." The congregation remained kneeling in prolonged repentance for their transgressions.

Leading the duty-bearing Daoists to the eastern altar, the chief priest knelt in prolonged reverence while offering incense and reciting the confession liturgy. Upon completion, all responded "Merge with the Dao in perfect truth." The qing-player then guided participants through successive bows to the remaining seven directions—south (Three Qi), west (Seven Qi), north (Five Qi)—each direction's repentance ritual mirroring the eastern liturgy.

The ceremony proceeded with veneration of solar deities: the Most Perfect Great Sage of the Solar Palace, the Solar Palace Matron, the Blazing Light Youth, and the Crimson Haze Jade Maidens. Next came lunar veneration: the Most Perfect Great Sage of the Lunar Palace, the Lunar Palace Matron, the Full Radiance Youth, and the Scattered Brilliance Jade Maidens. Celestial homage extended to all constellations, the Jade Sight-Tube (astronomical instrument), the 365 degrees of the celestial sphere's star officials, and the Milky Way's stellar deities.

Subsequent rites honored the Five Sacred Peaks' divine rulers: the Azure Thearch True Lord of Eastern Peak Taishan with his flying immortals; the Red Thearch of Southern Peak Hengshan; the White Thearch of Western Peak Huashan; the Black Thearch of Northern Peak Hengshan; the Yellow Thearch of Central Peak Songshan; followed by the Fusang Great Emperor, the Yang Valley Divine King, and aquatic deities governing the Three Rivers, Four Seas, and Twelve River Sources of the Nine Jiang waterways.

The final veneration addressed the Thirty-Six Sacred Scriptures (collective term for major Daoist classics) and their guardian spirits: the Precious Talismans and Jade Chapters, attended by Jade Youths and Maidens. Each directional repentance was qing-guided and duty-priest led with identical liturgy. Notably, the Solar Palace occupied the northeast altar, Lunar Palace the southwest, Stellar Palace the northwest, while the Five Peaks were positioned according to their geographical correspondences (Central Peak in southwest), the Water Palace in southeast—all conducted at the middle ritual platform. Only the scripture veneration occurred separately before the sacred text tablets.

This describes the complete procedure of the "General Repentance" ritual (a collective repentance and blessing liturgy called Keyi) performed by the Lingbao school of Daoism. The ceremony involves paying homage to deities of the Ten Directions (cosmic orientations), Three Luminaries (sun, moon, stars), and Five Sacred Mountains.

The ritual begins with Daoist masters successively offering repentance and prayers to the highest deity Wuji Supreme Lingbao Tianzun of the Ten Directions, celestial immortals, the Three Luminaries True Lords (Solar, Lunar, and Stellar Deities), and the Five Emperors of the Sacred Mountains. Water deities do not require separate repentance, as their acknowledgment is collectively made before the Three Treasures (Dao, scriptures, and masters).

Strict positioning protocols are observed: the presiding master faces the Ghost Gate (west), while the chief ritualist (Dujiang) faces the Celestial Gate (east). Participants visualize nine-colored halos, swallow saliva, and silently recite demon-dispelling incantations. The master burns talismans (Fulu) for exorcism while employing cultivation techniques like teeth-tapping and concentrated visualization (Cunxiang). They envision sunlight and moonlight entering through the nostrils into the Golden Flower Cavern Chamber (upper Dantian) between the eyebrows, then radiating nine-colored light from the Jade Pillar acupoint (occipital region) to illuminate all directions.

Secret incantations summon deities like the Northern Emperor (Purple Tenuity Emperor) for demon suppression. The chief ritualist leads participants in circumambulation following the "Pacing the Void" (Buxu) liturgical melodies. After each Buxu hymn, flower-scattering and prostrations occur. Of the ten Buxu hymns, the first is recited standing, the second through ninth involve circular procession, and the tenth returns participants to their original positions. Each hymn begins with the chime master (Zhiqing) and receives congregational response.

Through visualization, teeth-tapping, saliva-swallowing, incantations, and ritual pacing, the ceremony facilitates divine communication, exorcism, and blessing—demonstrating the rigorous procedural structure and sacred nature of Daoist liturgy.

This passage describes a complete liturgical procedure from Taoist Zhaijiao (purification ritual) ceremonies, recorded in the Lingbao Lingjiao Jidu Jinshu (Golden Book of Numinous Treasure Salvation) as part of traditional Keyi (liturgy). It outlines the worship protocols and recitation content observed by Taoist priests during religious services.

The ceremony begins with all participating priests sincerely paying homage to the "Supreme Three Pure Ones" (Sanqing, the highest Taoist deities) and the sages of the ten directions. They first chant the Three Opening Odes, then perform three ritual prostrations according to ceremonial regulations: the first bow to the supreme Dao (the Way), the second to the thirty-six divisions of Taoist scriptures, and the third to the Great Master of Mysterious Centrality (referring to Taoist patriarchs).

The Dujiang (ceremony leader) then guides participants to announce their religious ranks and titles. When the presiding priest reads important texts, all attendees kneel in reverence. After the recitation concludes, the assembly remains kneeling to express gratitude. Throughout the process, specific rituals like raising incense, burning Fulu (talismans), and chanting incantations are performed at designated moments.

The ceremony divides into three sessions: morning, noon, and evening court assemblies, each featuring corresponding ten or twelve vow recitations. The presiding priest concludes each session with the "Returning to the Brazier" ritual, burning the closing talisman assisted by the Incense Official Envoy.

As the ceremony concludes, participants chant the Hall Exit Hymn while the presiding priest exits through the Earth Portal from the left side of the Celestial Gate, silently reciting incantations. Finally, the assembly returns to the Hall of Silence where the priest offers incense with three bows, completing the entire ceremony. The entire process reflects the rigorous structure and sacred nature of Taoist liturgical practice.

This scripture comprehensively presents the standardized procedures of Taoist Zhaijiao rituals, demonstrating how Taoist practitioners engage with divine beings through specific ceremonial protocols in their religious practice.

This passage describes a ritual sequence from a Daoist Zhaijiao (large-scale purification ceremony). After the presiding priest (the chief officiant) completes the ritual circumambulation before the incense burner, all assisting Daoist priests return to their designated positions.

The presiding priest guides each assistant priest to stand in proper order before taking his own seat. He then performs the "returning the spirit and swallowing the humors" (fushing yanye) practice—a method of internal cultivation in Daoism that involves swallowing saliva to nourish Jing (essence), Qi (vital energy), and Shen (spirit). Finally, all priests bow to each other and disband according to standard ceremonial procedure.

This excerpt comes from Volume 9 of the Lingbao Lingjiao Jidu Jinshu (Golden Book of Salvation According to the Numinous Treasure Tradition), documenting the grand ritual protocols of the Song Dynasty Lingbao school (an important Daoist lineage). The "returning the spirit and swallowing the humors" practice exemplifies the characteristic Daoist integration of Neidan (internal alchemy) cultivation with external Keyi (liturgical) rituals, maintaining an inward cultivation state during ceremonial performance.