《洪恩靈濟真君祈謝設醮科》

This passage describes a ritual sequence from the Daoist Liturgy for Thanksgiving and Offerings to the True Lords of Vast Grace and Numinous Aid (Hong'en Lingji Zhenjun Qixie Shejiao Ke). Here's a modern explanation of the ceremonial procedure:

The ritual begins with preparatory rites where participants bow to ancestral masters and focus their spirits. Next comes the recitation of divine incantations invoking the Five Planets (Five Phases: Metal, Wood, Water, Fire, Earth) to manifest their powers: Mercury dispels calamities, Jupiter brings prosperity, Mars (Yinghuo) removes misfortunes, Venus (Taibai) wards off military disasters, and Saturn (Zhenxing) stabilizes the four directions - collectively safeguarding home and nation. These celestial beings, whose names are recorded in heavenly registers, traverse clouds and roam the ten directions of the cosmos.

The ritual drum is then struck twenty-four times (a specific Daoist ceremonial rhythm) to reverently summon the Supreme Mysterious Primordial Five Numinous Elder Lords (high-ranking Daoist deities). These deities in turn invoke the ritual officiant's internal guardian spirits: the Merit Officials (Gongcao), Incense Envoys, Golden Boys and Jade Maidens. Simultaneously, five martial marshals (Zha, Bian, Wei, Zhao, and Dao) along with Marshals Yue and Xu, plus celestial soldiers and divine generals are invited to descend upon the altar.

The ceremony then addresses the two principal True Lords with devout petitions: "Great Immortal of the Golden Tower of the Nine Heavens, Manifestor of the Dao and Virtue, Vastly Numinous and Universally Saving, Subtle and Mysterious, Empty and Marvelous, Compassionate and Beneficent, Protector of the Nation and Shelter of the People, True Lord of Vast Grace"; and "Superior Immortal of the Jade Tower of the Nine Heavens, Propagator of Transformation and Upholder of Teaching, Clearly Numinous and Widely Saving, Lofty and Brilliant, Vastly Serene, Empty and Profound, Marvelously Responsive, Benevolent and Kind, Aide to the Nation and Guardian of the People, True Lord of Vast Grace" - these being different honorific titles of the same divine beings possessing nation-protecting powers.

Finally, the ritual master leads all participants in devout supplication to the True Lords of Vast Grace and their divine family members, including: the Lords' parents (Sage Father Loyal, Martial and Enlightened True Lord of Qi; Sage Mother Virtuous Immortal Consort of Benevolent Longevity), their two consorts (Ladies of Jing and Wei States), four brothers (Princes of Tang, Hong, E, and Guangling), and maternal uncle the Duke Protector of the Nation. Through this meticulous liturgical procedure (Keyi), the ceremony seeks to attract righteous Qi (energy) and ensure the prayers ascend to celestial awareness.

This scripture enumerates the numerous deities and immortal officials within the Daoist Lingji Zhenjun (Spiritual Beneficence True Lord) belief system, which can be divided into several categories:

First are the titles of Lingji Zhenjun's family members, including "Guogong Shengxu" (the True Lord's son-in-law), noble ranks like "Wuan Hou" (Marquis of Martial Peace) and "Ningguo Hou" (Marquis of Pacified Nation), as well as consort titles such as "Tangwang Hou Mingsu Xianfei" (Immortal Consort Ming-Solemn, Queen of Tang) and "Hongwang Hou Renci Xianfei" (Immortal Consort Benevolent-Merciful, Queen of Hong). Female relatives are honored with titles like "Shengnü Chongyi Xianji" (Immortal Maiden of Sublime Virtue) and "Shengfu Shanyi Furen" (Virtuous Lady of Goodness). These titles reflect the familial structure within the Daoist pantheon.

Next are the celestial officials organized by administrative functions:

1. Officials from the Shangqing Dadong Lu (Great Cavern Register of Highest Clarity) system, including departments like the Celestial Mechanism Court, Thunder Ministry, and Astronomical Bureau—various underworld offices.

2. Generals and divine marshals responsible for exorcism, law enforcement, and disaster relief.

3. Deities governing time and fate, such as the Tai Sui (Year Spirit) gods, the Twelve Monthly Generals, and the Original Destiny Star Officials.

4. Nature spirits like the wind, thunder, and rain deities.

5. A bureaucratic structure mirroring the imperial court, including positions like Chancellor, Grand Steward, and the Six Ministers of State.

The third category comprises goddesses specializing in childbirth and childcare:

1. The Life-Giving Department's Tianyi Zhusheng Shenhou (Heavenly Unity Life-Conferring Divine Empress) and Taiyi Jiansheng Shenhou (Supreme Unity Life-Supervising Divine Empress).

2. Goddesses overseeing blessings and longevity, such as the Silu Siming Shangxiang Furen (Lady Chancellor of Records and Fate).

3. Protective deities for pregnancy like the Shoutai Weifang Furen (Lady Guardian of the Womb) and Baotai Huming Furen (Lady Protector of the Fetus).

4. Various child-rearing deities, including the Rubu Furen (Nursing Lady), Baosong Furen (Delivery Lady), and Fuyu Furen (Nurturing Lady).

These divine titles exemplify the Daoist principle of "deities governing all affairs," projecting human bureaucratic systems onto the spiritual realm, where every aspect of life has corresponding divine overseers. During Daoist zhaijiao (purification rituals), priests ceremonially invite these deities to descend to the altar, each fulfilling their designated roles to collectively perform rites for blessings and disaster relief.

This scripture describes the scene of invoking deities during the Lingji Zhenjun (Spiritual Beneficence True Lords) ritual in Daoist practice. The main content includes:

First, it enumerates the extensive pantheon participating in the ceremony: Marshal Wei, Marshal Zhao and three other marshals with their subordinate generals; the protective Marshals Yue and Xu flanking the assembly; various departmental officials overseeing rank, merit, and documentation; agricultural, commercial, and examination deities at different levels; as well as kitchen and music attendants. Also present are spiritual functionaries responsible for divination, interpretation of oracle sticks, and dream revelations.

It then explains the significance of the ritual: Since ancient times, people have worshipped the Earth God (Goulong) and Grain God (Zhu) to pray for abundant harvests, with Zhou dynasty practitioners using fragrant offerings and Shang dynasty adherents employing music to commune with the divine. Sacrifices need not involve elaborate offerings—simple tokens can express sincere devotion when offered with pure intent.

The text proceeds to extol the virtues of the two principal Hong'en Zhenjun (Vast Grace True Lords): These august deities respectively preside over the Golden Palace and Jade Palace of the Nine Heavens, bearing sacred titles such as "Manifesters of the Dao and Embodiments of De (Virtue)" and "Diffusers of Transformation and Supporters of Teachings." They protect the nation and bless the people with impartial justice, wielding authority over fortune and misfortune, weather patterns, and the mysteries of creation. Their illustrious names resonate throughout the cosmos as they assist the Northern Dipper Lords in comprehending the profound mysteries of the Dao.

Finally, it depicts the divine descent: Devotees reverently welcome the True Lords to the ritual arena. Some deities arrive adorned with immortal ornaments, accompanied by phoenix attendants; others appear in courtly robes with hundreds of celestial riders clearing the path. Celestial retinues arrange themselves in orderly ranks above and below, while spirit officials maintain solemn guard on all sides. Though the offerings may be humble, the sincerity is profound as the assembly awaits the sacred presence with utmost devotion.

(Note: Hong'en Zhenjun are important Daoist deities, with the Golden and Jade Palaces representing different celestial realms; "setting up a zhaijiao" refers to a specific form of Daoist sacrificial ceremony)

This is a liturgical text concerning the rituals (Keyi) for the Venerable Lord of Lingji's Great Grace (Hong'en Lingji Zhenjun), describing the divine merits and miracles of this Daoist deity.

The ceremony begins by reverently inviting the deity's descent (with "crane chariot arriving at the pavilion"), arranging the sacred seat, and offering incense and wine. The text extols the deity's royal lineage as a descendant of King Yan, renowned for his loyalty and courage. In the Minzhong region (modern Fujian), he became celebrated for his benevolent virtue (De). He once garrisoned the southern banks of the Xia River, safeguarding soldiers and civilians, and eradicated bandits at Mount Aofeng, restoring peace to the region.

The deity's miraculous manifestations include shielding farmland during floods, rescuing endangered vessels, quelling fires, sparing Jiading from locust plagues, and relieving drought in Baoqing. Other marvels include crimson serpents heralding timely rains and divine dragons appearing amid thunder—all recorded on stone steles and honored by successive imperial courts.

Not only did the deity achieve transcendence (ascending to immortal rank, or "Xianzhi"), receiving the exalted titles of "Golden Tower and Jade Tower" (Jinque Yuque), but his entire family was likewise glorified: his parents were venerated as "Holy Father and Holy Mother," his descendants prospered, his maternal uncle was listed among the celestial palaces (Zifu), his elder brother received worship in Jinling, his wife oversaw the registers of childbirth, and his consorts served as immortal attendants. These honors illuminate the divine family's splendor.

The text is primarily used in Daoist purification rituals (Zhaijiao) to invoke blessings through hymns of praise. References to "conducting the offering" (Shejiao) denote Daoist sacrificial rites, while allusions like "tying grass" (Jiecao) and "sweet pear trees" (Gantang) draw from classical motifs of gratitude and commemoration.

This scripture is a prayer text used in Daoist ritual ceremonies, primarily extolling the virtuous deeds of the True Lord of Vast Grace and Spiritual Aid (a Daoist deity) while seeking divine protection. The main content can be understood as follows:

The True Lord of Vast Grace and Spiritual Aid (a deity governing blessings and prosperity) excels in both civil and martial virtues, holding a status as revered as the Five Sacred Mountains. His temple stands as a spiritual guardian in the Min region (modern Fujian area), radiating incomparable awe-inspiring virtue. We devotees, purified through fasting and ablutions, sincerely welcome the divine presence, summoning Daoist priests to offer celestial music and prayers.

Kneeling in devout reverence, we pray for the eternal longevity of the current emperor and the peace of the common people. We beseech the deity to bestow countless blessings upon the ruler, ensuring the nation's enduring stability. With utmost respect, we prepare this zhaijiao (Daoist sacrificial ceremony), leaving no room for negligence.

This divine being dissolves calamities and relieves suffering, protecting all living beings. He profoundly understands the cyclical patterns of yin and yang energies and masters the profound methods of neidan (internal alchemy) cultivation. While perfecting his own practice, he universally delivers salvation to others. Those seeking healing need not rely on Bian Que's medical skills; those divining fortunes require no Guo Pu's (styled Jingchun, the renowned Eastern Jin dynasty occultist) prognostication—for the True Lord manifests miracles to aid all.

Marriage seekers find harmonious households; those desiring offspring gain flourishing descendants; officials pursuing careers establish themselves through loyalty and filial piety; merchants profit through righteousness and benevolence; farmers diligently till the land; artisans refine their crafts. People from near and far gather in devotion, as his humane virtue illuminates the world. Both Daoist practitioners and ordinary folk alike receive the deity's protective grace.

Today, by imperial decree, we conduct this zhaijiao ceremony to express gratitude for divine favors and seek further blessings. May the True Lord's sacred virtue endure eternally, his divine majesty shine gloriously, bestowing ceaseless fortune, opening the gates of longevity, making all things flourish, and ensuring every endeavor prospers. The assembly offers incense and libations, performs the secondary sacrificial rite, and concludes the ceremony with chime strikes and flower scattering.

This scripture describes the complete liturgical procedure for a Daoist "Zhaijiao" ritual (a religious ceremony for blessings and averting calamities), which consists of the following key components:

The text first extols the divine majesty of the True Lord of Vast Grace and Spiritual Aid (a revered Daoist deity). This guardian spirit possesses an indomitable heroic Qi (vital energy) that has endured for millennia, with virtues comparable to the renowned Tang dynasty official Liu Zongyuan (Lord Liu). Capable of accurately foretelling fortunes and misfortunes, he commands awe as stern as winter frost and scorching sun, while receiving reverence as profound as that accorded to the North Star and Mount Tai.

It then explains the ritual's purpose: devotees establish this sacred Zhaijiao ceremony by imperial decree, praying for the nation's stability as enduring as mountains and rivers, the emperor's health as robust as heaven and earth, auspiciousness for the imperial household, and peace throughout the realm. The ceremony features arrays of incense, candles, and ritual wines, including the formal "declaration" phase where memorials are read aloud.

The "sending off the deities" segment follows: using metaphors of the mythical Ao Peak and dragon's head, it expresses that although the offerings are modest (consisting only of immortal delicacies like fire dates and interlaced pears), the sincerity is evident. As the incense burns down, the Daoist priests (in star-crowned caps and feathered robes) perform the "Pacing the Void" ritual steps to respectfully escort the deities back to their celestial palaces (jade palaces and golden towers), while continuing to petition for blessings.

Finally comes the "returning to the furnace" and deity dismissal: incense officials, attendant spirit officers, and other protector deities are invoked to naturally generate auspicious signs like golden elixirs and cinnabar mists in the ritual space. The prayer expresses hope that this sincerity may reach the celestial court, with jade maidens and immortal youths conveying the petitions to the True Lord of Vast Grace. This deity's full title—"Great Immortal of the Nine Heavens' Golden Tower Who Manifests the Dao and Attains Virtue, Revealing Spiritual Power for Universal Aid, Pure and Subtle, Penetrating the Mysteries, Emptying the Void, Marvelously Responsive, Compassionate and Kind, Protecting the Nation and Sheltering the People, True Lord of Vast Grace"—reflects his sacred duty to safeguard the nation and its citizens.

The entire ceremony demonstrates the complete Daoist Zhaijiao sequence of "inviting deities-offering sacrifices-offering prayers-dismissing deities," embodying the religious concept of communication between humans and the divine realm.

This scripture originates from the Hong'en Lingji Zhenjun Qixie Shejiao Keyi (Liturgy for Offering and Thanksgiving to the Most Benevolent and Numinous Savior True Lord) in Daoist tradition. It serves as the liturgical text for performing zhaijiao (purification rituals) to venerate Hong'en Lingji Zhenjun, a Daoist deity revered for protecting the nation and aiding the people.

The opening section extols the deity's sacred titles: "Jade Palace of the Nine Heavens" signifies his celestial abode in the highest heavenly realm; "Propagator of Transformation and Upholder of Teachings" denotes his role in disseminating Daoist teachings and safeguarding the tradition; "Manifest Numen and Extensive Aid" highlights his miraculous responsiveness and widespread benevolence; "Exalted Illumination and Vast Serenity" describes his supreme wisdom and transcendent tranquility; "Profoundly Subtle and Marvelously Responsive" portrays his quiescent Dao-nature that miraculously interacts with all phenomena. The concluding title "True Lord of Vast Benevolence" confirms his divine office as an immortal who bestows immense grace upon the world.

Through this cumulative enumeration of honorific titles, the text expresses devout reverence for the deity's boundless spiritual power and compassionate deeds, establishing the solemn sacred atmosphere essential for the subsequent ritual performance. In Daoist ceremonies, this practice of reciting a deity's complete sacred titles—known as "invoking the office" (chengzhi)—constitutes a crucial preliminary stage of liturgical proceedings. The layered epithets progressively reveal the deity's attributes while preparing participants for the ritual's contemplative dimension.