《金籙十迴度人晚朝開收儀》

Interpretation of the "Golden Register Tenfold Salvation Evening Liturgy for Opening and Closing the Altar"

This is the ritual procedure for opening and closing the altar during the tenth session of the Golden Register Retreat (Jinlu Zhai), a major Daoist purification ceremony (Zhaijiao) for the salvation of the deceased and the dispelling of misfortune.

Ritual Sequence:

The ceremony begins with a declaration of its purpose, followed by the "Threefold Refuge" (San Guiyi)—a rite of taking refuge in the Three Treasures: the Dao, the scriptures (Jing), and the masters. Next, the "Hymn of Predestined Fate" (Suming Zan) is chanted, conveying that ordinary people often doubt fate, trusting only what they see before them. However, the great sages, understanding the true principles of the Dao, pity the stubborn ignorance of ordinary beings, just as parents worry for their children, ever mindful of the suffering of all living beings.

The scripture for the ninth session is then recited:

"Your servant reverently invokes the purple characters written in azure pigment from the Dongxuan Red Texts (an important Shangqing scripture), radiant like the hues of nine-colored clouds. These sacred words, engraved on gold and jade, are enshrined in the 'Upper Clarity Realm's Hall of Cold Numinosity' (a Daoist celestial palace), presented upon the 'Standing Void Altar' (a sacred offering table) and veiled with 'Frost-Silk Cloths.' The sun and moon rely on these scriptures to move eternally; emperors depend on them to safeguard peace in the realm—truly, they are the most supreme treasures!"

"Now, your servant, by imperial decree, has conducted the Golden Register Retreat for blessings over many days and nights. Leading the assembled officials, we ascend the altar for the ninth recitation of the Supreme Scripture of Infinite Salvation from the Numinous Treasure of the Upper Clarity Tradition (Taishang Dongxuan Lingbao Wuliang Duren Shangpin Miaojing), bowing before the sacred edicts (Baogao). We rely on the compassionate vows of the Three Supreme Treasures (Dao, Jing, and Masters) and the great sages of the ten directions. We beseech the Mysterious Perfected to bestow wisdom and the exalted sages to guide us, that divine light (Shenguang) may illuminate our spiritual roots and the Dao's vital energy (Dao Qi) may flow through our spiritual core (Lingtai). May we not only grasp the surface meaning of the scriptures but also penetrate their profound mysteries. Let the merit benefit all beings—those of water and land—and bring blessings to the nation and its people, as we pay reverence to the Celestial Sovereign (Xuhuang) and practice the sacred teachings."

The ritual includes "Chants for Setting the Seat" (Fuzuo Yin) and "Chants for Clearing the Seat" (Jiezuo Yin), concluding with a dedication of merit (Huixiang) to all sentient beings.

The dedication states:

"The number 'nine' represents the culmination of Yang, capable of summoning celestial deities; the 'Dui' trigram symbolizes the metal phase, unlocking the treasures of the earth. Heaven's Dao, being impartial, allows the scriptures to be transmitted; Earth's Dao, being impartial, reveals gold and jade. When Laozi descended to Shu, a jade altar (Yuju) naturally arose from the earth; when the Celestial Sovereign journeyed to the Western Regions, gold manifested spontaneously upon the land. Such wondrous responses have existed since ancient times. Now, having led the officials in the ninth recitation of the Scripture of Salvation (Duren Jing), we dedicate the merit to the 'Supreme Celestial Worthy of the Numinous Treasure of the Boundless Heavens' (Shangfang Wuji Taishang Lingbao Tianzun) and the 'Celestial Worthy Who Protects Life and Guards the Body' (Shangfang Baoming Hushen Tianzun), among other divine beings."

This passage contains the evening ritual from the Daoist Golden Register (Jinlu) purification ceremony, comprising several key components:

The first section offers prayers to celestial deities:

Invocations are made to the stellar lords of the Purple Tenuity Enclosure (Ziwei Yuan, considered the celestial emperor's abode), the Big Dipper stars, the Three Platforms constellation, the Canopy Star, and other heavenly divinities including the Great Sage of Longevity and the Lord of Salvation. Through the merit of scripture recitation, the ritual seeks to stabilize these deities along the celestial Yellow Path (Huangdao, the ancient astronomical reference plane) at the heart of Purple Tenuity, ensuring life preservation and auspicious blessings.

The second part presents the "Hymn of the Supreme Ultimate" (Tai Ji Song), a cultivation poem:

It describes the practitioner's pursuit of Daoist realization. Though the Dao (the Way) is formless and intangible, sincere cultivation allows its perception. Wanderers in pure states traverse celestial realms (with "Jade Capital" denoting heavenly palaces), transcending the Three Realms. Only through comprehending profound mysteries can one grasp cultivation's true essence. The poem mentions "Seven Mysteries" (referring to bodily orifices) and "Fetal Return" (a Neidan term for returning to original purity), ultimately achieving companionship with true immortals.

The third section outlines ritual procedures:

1. Presenting memorials to heaven (inscribed on jade slips and golden tablets)

2. Burning the memorials for celestial delivery

3. Reciting the opening section of the Salvation Scripture (Duren Jing)

The concluding declaration by the presiding priest:

Affirms the Salvation Scripture as a treasure revered by all celestial realms, transmitted only after forty thousand kalpas. From Xu Laile and Ge Xuan (founders of the Lingbao tradition) to Lin Lingsu and Wang Wenqing (masters of the Shenxiao school), this lineage perfected Daoist ritual liturgy (Zhaijiao Keyi) and cultivation methods. Now conducting the Golden Register Grand Purification by imperial decree, the priest leads the tenth scripture recitation, invoking blessings from the Three Treasures (Dao, scriptures, and masters) and celestial deities.

Note: The "Golden Register Purification" represents Daoism's highest state ritual for national blessings. The "Salvation Scripture" refers to the Supreme Lingbao Wuliang Salvation Supreme Scripture (Taishang Dongxuan Lingbao Wuliang Duren Shangpin Miaojing), a foundational Daoist text.

This passage describes the concluding section of the Golden Register Tenfold Salvation Evening Ritual (Jinlu Shihui Duren) in Daoist practice. After the ritual master leads devotees in completing ten recitations of the scripture, they perform the merit dedication ceremony (huixiang) to transfer spiritual merits to all beings.

The master first engages in silent contemplation (cunsi), indicating that reciting the supreme scriptures requires ten repetitions for completion, just as cultivating the sacred embryo (a Neidan term referring to the internal elixir formed through refining Jing, Qi, and Shen) requires ten lunar months. Using alchemical metaphors: the crucible (the refining vessel) models itself after Heaven and Earth (Qian and Kun), while the firing process (the rhythm of practice) follows the waxing and waning of Yin-Yang (symbolized by the Fu and Gou hexagrams). Through such practice, the Mysterious Pearl (the internal elixir) manifests and Jade Tones (Daoist sacred sounds) take form. Practitioners themselves return to their original state (returning to the root), attaining a body of pure Yang; when dedicating merits to others, they help extend lifespans and preserve vitality.

The master then leads the assembly in the tenth recitation of the Supreme Lingbao Infinite Salvation Supreme Scripture (Taishang Dongxuan Lingbao Wuliang Duren Shangpin Miaojing), dedicating the merits to various celestial venerables and deities of the lower realms, including:

• The Infinite Supreme Lingbao Celestial Venerable of the Lower Realms
• The Central Yellow Sovereign Dao Lord of Primordial Qi in the Earth Virtue realm
• The Great Chieftain Star Lord of the Central Dipper

They pray that through the scripture's merit power, the twelve terrestrial divisions (ancient astronomical-geographical regions) may be pacified, with the Central Dipper Star Lord governing all spirits and the Saturn (earth star) stabilizing the four directions. May auspicious signs fill the cosmos, and all living beings receive divine grace.

The ceremony concludes with the Supreme Ultimate Hymn (Taiji Song), praising the profound Dao whose essence flows like clear celestial waters. While metabolism follows cyclical patterns, the true Dao remains unchanging (like the evergreen camphor tree). Through serene recitation of true scriptures and alignment with celestial movements, one becomes attuned to Dao's truth, attaining spiritual illumination.

This scripture passage describes the ritual context and efficacy of the Golden Register Tenfold Salvation Evening Liturgy from Daoist tradition. The main content can be understood as follows:

The text recounts the sacred origins of the Salvation Scripture (Duren Jing) and the merits of its recitation. In the primordial chaos before the cosmos took form, the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) — the supreme deity of the Great Canopy Heaven (Daluo Tian), the highest Daoist celestial realm — condensed the primal Qi (vital energy) within the void. In the Floating Radiance Kingdom of the Celestial Realm of Beginning Blue (Shiqing Tian), he expounded the Scripture of the Numinous Treasure of the Cavern Mystery (Dongxuan Lingbao Jing). This classic contains the mysteries of creating multiple heavens and can regulate cosmic cycles of kalpas. Its Great Brahma Hidden Words — sacred mantras — each measure ten feet in length, being the secret names and celestial harmonies of heavenly emperors.

Later, these scriptures were transmitted by the August Person (Huangren), the celestial messenger who received their interpretation from the Celestial Worthy, to stabilize heaven and earth while nurturing all beings. During the Han dynasty, Emperor Wu received this transmission from the Queen Mother of the West (Xiwangmu), the foremost female immortal, with subsequent transmissions through perfected beings like Master Xu and the Immortal Elder Ge (Ge Xuan). Among these texts, the Supreme Wonderful Scripture of Immeasurable Salvation stands as the most essential, serving as the guiding principle for numerous classics.

Now performed within the Golden Register Grand Purification (Jinlu Dazhai) — Daoism's highest ceremonial standard — this liturgy follows the salvational scripture rotation ritual to beseech celestial guardianship: May the Jade Youths and Maidens of the Five Directional Thearchs protect the scriptures, and may the Golden Tigers and Dragons of the Eight Awesome Divine Generals safeguard the sacred texts. Through recitation, celestial auspicious signs manifest, harmonizing the movements of sun, moon and stars while ensuring national stability and prosperity for all people.

Sincere recitation of this scripture brings multiple benefits: disaster prevention, salvation of souls, and calamity aversion — all under celestial protection that bestows blessings, prosperity, longevity and joy extending to family and friends. The complete ritual includes burning memorials (Fenbiao) and ceremonial chanting (Xuantan), using sacred sounds to commune between heaven and earth.

This scripture describes the concluding ritual sequence of the Golden Register Grand Rite (Jinlu Dajiao), a major Daoist ceremony for the salvation of departed souls during the evening service:

The ceremony begins with prayers for all living beings (referred to metaphorically as "subjects and neighbors," with "roots sprouting and seeds splitting" symbolizing universal growth). May all scaled creatures (aquatic life), feathered beings (birds), and every form of existence find peace and freedom. May all sentient beings connected with the Three Realms (Desire Realm, Form Realm, and Formless Realm) together comprehend the profound mysteries of the supreme teaching.

The scripture-retiring ritual then proceeds:

The presiding priest (Gaogong Fashi) guides the congregation in reverently rolling up the sacred texts according to ceremonial protocols. The chief ritual master chants the Scripture-Retiring Hymn as all participants declare "We have heard the scripture" (Wenjing) three times in solemn acknowledgment.

The final altar-dismantling procedure includes:

• "Returning the implements" (Naguang): Carefully putting away all ritual instruments
• "Restoring the incense burner" (Fulu): Extinguishing the sacred flame
• "Bidding farewell to the altar guardians" (Xiatan Xie Shenwang): Paying respects to the protective deities
• "Honoring the masters" (Xie Shi): Bowing to the ancestral teachers
• "Dedicating merits" (Huixiang): Universally transferring the ritual's spiritual benefits

This liturgy manifests Daoism's compassionate ideal of universal salvation and reverential attitude toward nature. The meticulously structured process, progressing from commencement to conclusion with dignified order, embodies the fundamental cultivation principle of "completing what one begins."