《靈寶領教濟度金書》Vol. 93

The Lingbao Lingjiao Jidu Jinshu (Precious Scripture of Lingbao Salvation) Volume 93 documents the detailed procedures of the Daoist Evening Audience ritual. This scripture was transmitted by Ning Quanzhen, a Daoist master of the highest attainment known as the "Enlightened Perfected of Salvation Through Radiance," and was compiled by Lin Lingzhen, a scholar of the Lingbao tradition who propagated its profound teachings. It serves as a liturgical (Keyi) template for the Qingxuan Zhai (Ritual of Azure Mystery), a ceremony dedicated to the salvation of departed souls.

The ritual begins with an offering of incense and hymns of praise. All participants pay reverent homage to the patriarchs and focus their intention. This is followed by recitation of the "Weiling Zhou" (Guardian Spirit Mantra), which roughly translates as:

"May the auspicious Qi of the Five Stars (Wood, Fire, Earth, Metal, Water) descend,

May the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) gather divine power,

Uniting the energies of Heaven and Earth.

Through the might of the Jade Talismans and Precious Seals (ritual implements),

All malevolent forces are subdued,

Ten thousand demons scatter and retreat,

While the Qi of the True Dao circulates without cease.

Divine light illuminates and dispels darkness,

Ten thousand spirits descend to protect and bless,

That all beings may partake of the grace of the Divine Land,

And ultimately merge with the Great Dao."

Next, the ritual master strikes the ceremonial drum twenty-four times, symbolizing communication with the Three Realms (heaven, earth, and the underworld). The master then solemnly invokes the Supreme Lord of the Dao (Taishang Daojun), who embodies the Three Qi of Mystery (Xuan), Origin (Yuan), and Primordial (Shi) from the Three Heavens. Simultaneously, the master summons the guardian spirits cultivated through personal practice, including:

• The Three-Five Merit Officials (Sanwu Gongcao),
• Left and Right Envoy Attendants,
• The Golden Lad of Incense Service,
• The Jade Maiden of Flower Scattering,
• The Five Emperors' Direct Emissaries (Wudi Zhifu),

Each group comprising thirty-two divine beings. Local deities such as the Earth God (Tudi) and City God (Chenghuang) are also invited to bear witness.

The ritual master declares the purpose of the Evening Audience: to beseech the Azure Mystery’s wondrous Qi from the East—the spiritual power of the Celestial Worthy of Supreme Unity and Salvation (Taiyi Jiuku Tianzun)—to transform into radiant light of a hundred treasures, infusing all present, so that their sincere prayers may reach the throne of the Ancient Lord of Azure Mystery (Qingxuan Laojun) and Taiyi Jiuku Tianzun in the Eastern Extremity.

Finally, all participating Daoists join in devout supplication, inviting the descent of:

• The highest deities, from Yuanshi Tianzun and Taishang Daojun to Taishang Laojun,
• The savior deities, including Taiyi Jiuku Tianzun and his tenfold manifestations,
• The compassionate Perfected Ones of Salvation (Jiuku Zhenren) and Universal Deliverance (Pujiu Zhenren),

And all other celestial beings of the Daoist pantheon. This reflects the complete sacred hierarchy of the "Invitation of the Saints" (Qingsheng) segment in Daoist purification rituals (Zhaijiao) and liturgies (Keyi).

I have heard that in the Qibao Qianlin (the Jeweled Trees of the Daoist celestial realm), the divine breeze carries the harmonies of the azure heavens; upon the nine-colored lotus thrones, auspicious clouds shimmer with jade-green radiance. All these manifestations reveal the sublime virtue of the sacred, transcending the ethereal beauty of the immortal realms.

The Celestial Worthies of the Ten Directions illuminate all beings with the wisdom-light of the Three Primordial Qi (the highest source in Daoism)—the Mysterious, the Origin, and the Beginning. The Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun) reside in the celestial courts, their divine presence veiled in purple clouds. Majestic as the palaces of Donghua’s Nine Yang (the abode of the Eastern King), they descend to the passes of Beiyu’s Six Yin (the gates of the underworld). They are both the teachers of Dao and Virtue (De) and the compassionate fathers of all.

We, your humble servants, are blessed to behold your sacred visage. Within these holy halls, we follow the path of cultivation, offering our devotion and performing the secret rituals of the Violet Purity (the highest celestial realm), upholding the crimson sincerity of our hearts. Though we are ashamed of our mediocre nature, like the useless chuli tree, unable to fathom the profound mysteries, we are graced with your kindness like nourishing rain and dew, and our humble words are received. Through the thunderous majesty of your teachings, we shall be purified. How could we dare not to bring our supplications before the celestial court?

In accordance with these sincere prayers, we deeply understand: the teachings of the Three Paths (of fire, blood, and blades) and the Five Sufferings (birth, aging, sickness, death, etc.) reveal their profound truths through the Qingwei Heaven (one of the Three Pure Realms). The domains of the Six Caves and Ten Palaces (the hells and underworld) are where the Black Citadel (the abyss of darkness) gathers its gloom. The method of responding to cries and relieving suffering sends the Dharma-lamp soaring; the merit of answering prayers with compassion makes the sacred echoes resound. Liberating souls, we raise the departed from the springs of Qu (the underworld) to the world of light; dissolving the aura of death, we open a path of warmth for the shades. There is no script that cannot be redeemed, no obstacle that cannot be overcome.

Now, the patron of this ritual, bound by the deep ties of kinship, is heartbroken. Time flies like the shuttle of the Weaving Maid, and facing the fleeting years, sorrow arises; life is as brief as the passing of wild horses, and gazing upon departed loved ones, sighs escape. Those lonely souls, adrift in the sea of suffering—who will offer them the ferry? In the endless night of confusion, who will hold the guiding lamp? Revolving through the Four Births (womb-born, egg-born, moisture-born, and transformation-born) and trembling in the Six Realms (heavenly, human, asura, hell, hungry ghost, and animal), without the guidance of the master, how could we express this foolish sincerity?

We look up to the divine light of the Eastern Extremity (the realm of Eternal Joy), which can dispel the demons of Northern Feng (Mount Luofeng, the abode of hells). Auspicious signs descend around the altar; celestial music resounds through the nine heavens, and cloud-banners flutter in the azure sky. Phoenix-shaped lamps shine with golden light, and the ranks of immortals chime with the pure tones of jade chimes. We exhaust our meager strength, hoping this small sincerity will not be forsaken. May boundless grace be bestowed to rescue those submerged in suffering.

Now, as the sun sets, we ascend the altar to perform the rites. We invite the masters to begin the first round of incense offerings. May this fragrant smoke rise straight to the heavens, an offering to the unsurpassable and most true Treasure of the Dao. With our whole hearts, we take refuge, prostrating ourselves in reverence, placing our trust in the sacred.

This passage depicts a Daoist zhaijiao (purification ritual) ceremony where devotees make supplications to the Supreme Savior of Suffering (Taiyi Jiuku Tianzun, a revered Daoist deity specializing in liberating souls and relieving misfortunes). Through incense offerings and prostrations, the priests seek the celestial blessings of this august divinity.

First, the assembly lights incense, its curling smoke ascending heavenward as an embodiment of their sincere devotion reaching the celestial realms. They pay homage to the supreme scriptures, sacred treasures, and the assembly of enlightened masters, their bodies and minds fully immersed in reverence as they perform the full prostration with foreheads touching the ground. These merits are dedicated to the ancestors of the ritual patron (zhai zhu), praying that departed souls may awaken to the true Dao, transcend the cycle of rebirth, cleanse karmic obstructions, and attain auspicious fruition.

The second incense offering petitions for blessings upon the patron's living family: may their household produce generations of distinguished officials (symbolized by the phrase "piled court tablets gleaming brightly"), with scholarly achievements filling their libraries (represented by "fragrant book tags"). By day, may warm sunlight bring auspicious qi; by night, gentle breezes carry radiant blessings to dispel misfortunes. The prayer extends to all living relatives enjoying health and longevity (symbolized by "walking strong into advanced age"), while deceased ancestors ascend to immortal realms, attaining eternal life in radiant paradises.

The final incense offering expresses the assembly's devotion to realized sages, aspiring to achieve complete unity with the Dao. The phrase "merging with the Dao in truth" (yu dao he zhen) represents the ultimate spiritual attainment in Daoist cultivation—when practitioners become inseparably united with the cosmic source of all existence.

This passage describes a Daoist zhaijiao (purification ritual) for the salvation of deceased souls, centering on supplications to the Celestial Worthies (Tianzun) and Perfected Ones (Zhenren) for their deliverance. Here is the modern interpretation:

The accomplished masters possess supreme De (Virtue/Power), having merged completely with the Dao. Now, through a solemn repentance ritual involving three formal petitions and prostrations, the presiding Daoist priest (designated as "Your Servant So-and-So") and all participating ritual masters reverently address the Celestial Worthies:

We pay homage to the Primordial Celestial Worthy of the Azure Mysteries (the supreme origin of Daoism), the Natural and Formless Yuanshi Tianzun, the Great Lord of Limitless Dao, the Most High Lord Lao (Laojun), the Azure Mysterious Elder Lord of the Eastern Extremity, the Celestial Worthy Who Saves from Suffering (Taiyi Jiuku Tianzun), along with all Perfected Ones who manifest throughout the ten directions to relieve suffering—including the Great Compassionate Savior of Suffering Perfected One, the Perfected One Who Releases Through Dharma in the Fragrant Grove Assembly, and numerous other transcendents.

The scripture states: The Celestial Worthy Who Saves from Suffering manifests his divine form, using his accumulated merit to deliver sentient beings. The Primordial Qi circulates through the Five Supreme States (cosmic evolutionary phases), while numinous light illuminates the ten directions. Through the Golden Registers of Nine Dragons (sacred talismans), the darkness of the netherworld is dispelled; with the Jade Chapters of the Crimson Phoenix (transcendent scriptures), obscurity is shattered. Now, the ritual sponsor repents on behalf of deceased relatives who, during their lives, indulged in sensual pleasures, pursued fame and wealth, violated heavenly principles and human ethics, and failed to repent—resulting in their souls sinking into the realms of hungry ghosts.

The transgressions committed by the deceased include: indulging in music and sensual delights, coveting luxurious clothing and fine food, chasing status and profit, defying the natural order, and offending both celestial and earthly principles. Even during critical fasting days (such as the Ten Direct Observances, Four Beginnings, Eight Nodes, and Three Primes), they remained unrepentant. Now their souls suffer punishment in the underworld, and without the deliverance offered by the Lords of the Nine Darknesses (rulers of the underworld), liberation from the six paths of rebirth would be impossible.

Following the liturgical procedures outlined in the Yellow Register (Huanglu, a salvation scripture) and the Stamen Casket (Ruiji, a Daoist esoteric text), this zhaijiao ritual is established. We beseech the Celestial Worthies to extend their boundless compassion, commanding the underworld officials who govern souls: May the Jade Nectar of the Eastern Well (transcendent water) cleanse the dust of the heart, and the Golden Radiance of Southern Cinnabar (transcendent light) purify karmic obstructions. May their names be erased from the registers of ghosts and inscribed among the immortals, enabling the souls to attain salvation and ascend eternally to the Azure Grove of transcendence.

This passage fully demonstrates the sacredness and soteriological principles of Daoist salvation rituals, emphasizing how the ritual power of zhaijiao combined with the compassion of the Celestial Worthies can cleanse sins and facilitate the souls' transcendence.

This passage comes from the Lingbao Lingjiao Jidu Jinshu (Precious Scripture of the Numinous Treasure for Salvation and Deliverance), a Daoist liturgical text. It primarily contains prayers of blessing and ritual sequences. The opening describes deities residing in the Purple Subtlety (Ziji, the highest celestial realm in Daoism), radiating light upon the earth to harmonize the workings of heaven and earth, maintaining the orderly balance of Yin-Yang. It then expresses gratitude for the nurturing grace of heaven and earth, praying for the brilliance of the sun and moon, the majestic manifestation of the Four Symbols (Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise), the purity of mountains and rivers, and peace throughout the world.

Following this, ten grand vows are enumerated:

1. May the Dao spread widely, filling people’s hearts with De (Virtue).

2. May all living beings awaken to the Dao.

3. May the souls in the Nine Dark Hells attain liberation.

4. May wandering ghosts and lonely spirits receive deliverance.

5. May the world enjoy peace and abundant harvests.

6. May rulers and subjects, parents and children, each fulfill their proper roles.

7. May harmony prevail across the seas, resolving grievances between enemies and kin.

8. May fetuses and unhatched creatures grow safely.

9. May the sick be healed.

10. May the impoverished and suffering attain sufficiency in food and clothing.

In the "Returning to the Stove" (Fulu) ritual segment, protective deities such as the Incense Officer Messengers and the Dragon-Tiger Lords are summoned. The prayer invokes the production of Golden Elixir (Jinye) and cinnabar-blue celestial herbs (Zhiying, immortal flora) within the sacred space, enabling practitioners to attain immortality. The patron (Zhaizhu) who sponsors the ritual receives blessings, and both the realms of Yin and Yang are graced with divine favor. Finally, immortal youths and jade maidens are asked to convey these prayers to the Eastern Pole’s Azure Mysterious Elder Lord (Taiyi Jiuku Tianzun, the Celestial Worthy Who Saves from Suffering) and other revered deities.

The concluding "Hymn of Departure" (Chutang Song) and "Return to the Silent Hall" (Hui Jingmo Tang) mark the ceremonial closing, with chants of praise and the return to the meditation chamber, reflecting the complete liturgical structure of Daoist rituals. The entire passage embodies the religious ideals of Daoism—saving all beings and harmonizing Yin-Yang—through sacred rites that bridge the celestial and human realms in spiritual practice.