《靈寶領教濟度金書》Vol. 161

The Lingbao Lingjiao Jidu Jinshu (Golden Book of Lingbao Salvation) Volume 161 records the morning liturgy procedures for the first day of the "Preparatory Yellow Register" Zhaijiao (a Daoist ritual for salvation of the deceased and dispelling calamities).

At dawn in the ritual space, the Daoist priests first perform the "Pacing the Void" (Buxu) ceremony—a circumambulation while chanting scriptures—accompanied by incense burning and hymn singing. All participants reverently bow to the patriarchs, maintaining focused meditation. This is followed by reciting the "Guardian Spirit Incantation" (Weiling Zhou), which describes golden light and emerald mists illuminating the Three Pure Heavens (Sanqing), with immortal clouds swirling as celestial beings descend on cloud-borne chariots. The morning light dispels darkness, the Nine Luminaries (Jiuyao, Daoist term for major celestial bodies) shake the cosmos, and the Five Planets (Wood, Fire, Earth, Metal, Water) revolve in their cycles. Countless transcendent beings respond and descend, their mysteries unfathomable, manifesting in infinite forms. The Mysterious Pearl (Xuanzhu, a Neidan term referring to primordial Qi) radiates over the altar, bestowing grace upon all living and deceased beings as if bathing in a golden spring. Demon kings tremble and retreat at this sight, while the cultivator’s Three Dantian (upper, middle, and lower energy centers) harmonize their Qi, uniting with the Dao.

Next, the ritual drum is struck twenty-four times (symbolizing communication with the twenty-four solar terms of the year) for the "Opening the Incense Burner" (Falu) ceremony, inviting the deities. The priest invokes the supreme Daoist divinity, the "Supreme Dao Lord of the Three Primordial Qi of the Formless Three Heavens," summoning the guardian generals within the body: the Three-Five Merit Officers (Sanwu Gongcao), Left and Right Messengers, Incense-Bearing Golden Youth, Jade Maiden Transmitter, and the Five Emperors' Direct Emissaries (Wudi Zhifu), among thirty-two other divine attendants. They solemnly announce the ritual to the altar deities while summoning the local earth god for swift assistance.

The presiding priest declares the purpose of the Zhaijiao: during this dawn ritual, they pray for the Dao-Qi of the Jade Purity Heaven (highest celestial realm) and the wondrous light of Lingbao to descend, purifying body and mind, cleansing heaven and earth of defilement, making ritual instruments resonate, and ensuring solemnity in all directions with no demonic intrusion. May this sincerity reach the presence of the Jade Emperor (Yu Huang Shangdi, the supreme administrative deity of Daoism).

Finally, the presiding priest and all participating Daoists jointly petition: in their capacity as "practitioners of the Great Rite of the Preparatory Yellow Register for Salvation and Life-Protection," they devoutly address the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Dao Lord of Supreme Purity (Taishang Daojun), the Supreme Elder Lord (Taishang Laojun, collectively the Three Pure Ones), the Jade Emperor, and all sages of the ten directions who have attained the Dao.

This passage depicts the supreme pantheon of Daoist deities and the solemn setting of Zhaijiao (purification ritual) ceremonies. It begins by enumerating the highest divine beings in the Daoist cosmos: the Thirty-Two Celestial Sovereigns, the Jade Void Supreme Emperor, the Great Jade Emperor, and other paramount deities, along with the venerated gods of the four directions like the Eastern Florescence and Southern Pole. Sacred abodes are described, including the Seven-Jeweled Jasper Terrace of the Mystic Metropolis Jade Capital (the highest Daoist paradise) and the Purple Tenuity Upper Palace (the celestial residence of the North Star, abode of the Celestial Emperor).

The text then mentions the Most True Luminous August Dao Lord of Numinous Treasure (a revered Daoist divinity) and his Thirty-Six Sections of Sacred Scriptures, along with the hierarchy of high-ranking immortals such as the Great Master of Mystic Center (a key transmitter of Daoist teachings). This celestial bureaucracy includes positions like Supreme Minister and Supreme Counselor, as well as renowned transcendents like the Twenty-Four Perfected Ones and the Western Citadel's Sovereign Perfected Lord Wang. Together, these deities form a comprehensive pantheon encompassing the Three Realms of heaven, earth, and water palaces.

The latter part describes how the patron (devotee conducting the ritual) communicates with the divine through devout ceremonies: though physically in the mundane world, the patron's heart turns toward the sacred realm. By establishing mushroom altars (ritual platforms) and reverently following the golden texts and jade models (standard Daoist liturgical procedures), they beseech blessings from the Three Treasures (Dao, scriptures, and masters). During the ritual, green memorials (Daoist petitions to heaven) are respectfully composed, and solemn addresses are made to the deities in an atmosphere of profound reverence.

The passage concludes by depicting the ceremonial scene: Daoist priests wearing ritual pendants stand in solemn dignity, gazing upward at the sacred chi-dragon carvings (temple decorations), completing the ritual amidst radiant halos of colored light. The entire text vividly portrays the magnificent vision of the Daoist sacred cosmos and the profound religious atmosphere of liturgical ceremonies.

This is the incense-offering prayer text from a Daoist Zhaijiao (purification ritual), depicting the scene and aspirations during morning liturgy. At dawn, the Daoist priests perform the threefold incense offering ceremony, venerating the Three Treasures of Dao, Scriptures, and Masters.

The first incense is offered to the "Supreme Ultimate Great Dao" (the highest deity in Daoism). As the incense smoke spirals upward, all present kneel in devotion, praying that the Emperor may attain the dignity of Heaven and Earth, ruling over all directions to bring prosperity to the nation. May the imperial household live in harmony, ministers remain loyal and upright, and border regions enjoy peace. Through the merit of cultivating the Dao, may all align with the Great Dao to achieve longevity and spiritual vision.

The second incense is presented to the "Supreme Authentic Scripture Treasure" (Daoist canonical texts). The prayer seeks purification for the Zhaizhu (ritual participants) from the Three Corpses (three malevolent spirits believed to reside in the human body according to Daoism) and enrollment in the immortal registers. May their dwellings overflow with auspicious energy, calamities scatter like wind, and blessings gather like clouds. May their parents enjoy longevity like the evergreen trees (symbolizing parental longevity), and descendants flourish like fragrant orchids and osmanthus (representing prosperous offspring).

The third incense honors the "Supreme Authentic Master Treasure" (successive Daoist patriarchs). The supplication seeks ultimate liberation from physical constraints for all cultivators, complete union with the Dao, and attainment of the formless supreme state.

Through this threefold incense offering, the ritual progressively expresses devotion to the Three Treasures—Dao, Scriptures, and Masters—simultaneously praying for the Emperor and nation while seeking blessings for participants and their families, ultimately pointing toward the supreme goal of Dao-realization. The text employs abundant parallel constructions and imagery such as "calamities scatter like wind" and "blessings gather like clouds," showcasing the literary elegance inherent in Daoist rituals.

This scripture constitutes a vital component of Daoist Zhaijiao (purification rituals), expressing devout supplications to the Supreme Three (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun) while elucidating cultivation insights.

It first depicts the grand aspiration of dedicating spiritual merits to all living beings: may celestial blessings descend like mystical clouds and dharma rain, showering both the Central Plains and foreign lands, allowing people of all social strata to bathe in the Dao's grace. The text yearns for the cessation of warfare (symbolized by "purple frontier beacons in autumn" and "emerald forest night watches" representing border conflicts) and abundant harvests ("one plow's worth of ample rain"), heralding a return to the golden age of Yao and Shun.

Three gatha verses then expound essential cultivation principles:

The first verse teaches that practitioners should take the dharma as companion, maintaining precepts and stillness while keeping the six senses (eyes, ears, nose, tongue, body, and mind) undisturbed by externals. Preserving this serene disposition naturally invites divine protection.

The second verse emphasizes how flourishing scriptures and methods bless families and nations. Through cultivating the Great Vehicle (supreme spiritual attainment), one may elevate seven generations of ancestors while achieving daylight ascension oneself.

The third verse reveals the Dao's profound mystery—sincere cultivation alone enables complete physical and spiritual transformation, transcending the Three Realms (Desire Realm, Form Realm, and Formless Realm) and liberating from the Five Sufferings of hell (knife mountains, sword forests, and other torments).

The passage concludes with solemn veneration:

The entire assembly bows thrice to the Supreme Dao, the Thirty-Six Sacred Scriptures (collective term for all Daoist classics), and the Great Masters of Mysterious Central (referencing enlightened patriarchs). The presiding priest humbly describes himself as "a vinegar-fly of meager substance" (insignificant as insects in a wine jar), professing immense honor to participate in this Huanglu Zhai (grand ritual for soul salvation), while reverently inviting the Three Pure Ones, Celestial Masters (Tianshi), perfected beings and all sacred dignitaries to descend upon the altar.

Terms like "azure dragon jade seals" denote secret texts transmitted by celestial worthies, while "wild horses" metaphorically represent the ever-changing mundane world—these poetic images embody Daoism's unique cosmology and cultivation philosophy.

This scripture describes an elaborate Daoist Zhaijiao (purification ritual), where the ritual master prepares with utmost devotion to offer prayers to Heaven. Sitting in serene meditation facing the wall, he concentrates his mind in reverence for the supreme Dao. Though humbly comparing himself to worthless Ailanthus wood, he remains determined to propagate the Great Dao, upholding vows as steadfast as metal and stone.

The patron of the ritual yearns like parched earth awaiting rainbows, gazing upon the radiance of sun and moon, hoping through this ceremony to cleanse karmic transgressions of this life and pray for blessings in the next. The text observes how people often become blinded by worldly afflictions, losing their way in the cycle of rebirth like mountains shrouded in mist or lakes churned by waves. When the Five Viscera (heart, liver, spleen, lungs, kidneys) lose their spiritual vitality and the Seven Emotions (joy, anger, sorrow, pensiveness, grief, fear, shock) disturb the mind, they violate celestial patterns, disregard human ethics, and accumulate faults in the Yin-Yang registers (Daoist records of merits and faults).

The master invokes the Most High Celestial Worthy (Sanqing) to pity ignorant beings, envisioning golden roosters (auspicious omens) heralding dawn in azure skies and crimson phoenixes (divine birds) bearing messages in purple heavens. He prays for sunlight to illuminate all transgressions and icy purity to cleanse every misdeed—erasing notoriety from the Black Registers (records of evil) while inscribing virtuous deeds upon the Azure Tablets (records of good). May blessings descend like swirling mists, may the Dao's power rise as purple Qi (auspicious energy), revitalizing spirits and preserving youthful countenances.

The prayer seeks profound blessings in this life and firm foundations for the next, maintaining purity through kalpic cycles while sharing in Heaven's luminous movement. Ten specific vows unfold: first, for the Dao's unimpeded flow and harmony of the Four Elements (earth, water, fire, wind), that the patron's ancestors across seven generations may transcend suffering and ascend to eternal bliss in the celestial realms. Though the remaining nine vows aren't fully detailed, they undoubtedly encompass grand aspirations—timely rains, national prosperity, universal flourishing—embodying Daoism's spirit of universal salvation.

This passage is from the Lingbao Lingjiao Jidu Jinshu (Golden Book of Salvation According to the Numinous Treasure Tradition), primarily containing a practitioner's ten virtuous aspirations and the concluding section of a zhaijiao (purification ritual).

First, it enumerates the ten virtuous thoughts a cultivator should consistently hold: First, to pray for rulers to govern with clarity, for flourishing education, thriving schools, and the widespread dissemination of imperial teachings—may their majestic dignity bring peace to the world, inspire submission from all directions, dissolve wickedness naturally, and foster the continuous emergence of sages. Second, to pray for Dharma-transmitting masters to attain vast merit, their teachings universally accessible, and for all to ascend and achieve immortality. Third, to pray for fellow practitioners to attain the Dao swiftly, supporting one another along the path. Fourth, to pray for harmony among one’s nine generations of kin, upholding benevolence and righteousness, valuing virtue over wealth, and setting exemplary conduct for the world. Fifth, to pray for the ability to give alms to Daoist priests and those suffering from hunger and cold, ensuring all people under heaven find their rightful place. Sixth, to pray for the salvation of even the smallest living beings. Seventh, to repent for transgressions of past and present lives, making amends through virtuous deeds. Eighth, to pray for the prosperity of one’s lineage, the continuity of ancestral worship, and the emergence of worthy descendants across generations. Ninth, to vow reverently upholding the scriptures transmitted by one’s master, never slacking, and universally aiding all beings with equanimity. Tenth, to aspire to cultivate into an exalted immortal, ascending in broad daylight, paying homage to the Supreme Dao Ancestor (Taishang Dao Zu), eternally embodying the state of a perfected being (Zhenren), and merging with the Dao while riding clouds and cranes.

Next comes the ritual’s closing phase, "Cun Shen Fu Lu" (Preserving the Spirits and Returning to the Furnace): The incense-officer messengers, the left and right Dragon-Tiger Lords, and all divine guardians ensure that the sacred space where dawn rituals are performed naturally gives rise to golden elixirs (Jinye Xiandan) and numinous herbs (Lingzhi Xiancao), where the assembled perfected immortals gather before the incense burner. May the practitioner’s quest to learn the Dao and attain immortality be fulfilled, and may the ritual sponsor receive blessings that extend to both the yin and yang realms. May the jade maidens and immortal youths of the ten directions guard the curling incense smoke, swiftly conveying the practitioner’s sincere petitions to the supreme Jade Emperor (Yuhuang Shangdi).

The passage concludes with the "Chu Tang Song" (Hymn of Departure from the Hall), marking the successful completion of the ritual. This text exemplifies the Daoist practitioner’s grand aspiration for self-salvation and the salvation of others, as well as the religious practice of connecting heaven and humanity through zhaijiao ceremonies.