《靈寶領教濟度金書》Vol. 179

This passage documents the morning ritual practice of the Lingbao (Numinous Treasure) tradition, one of the principal schools of Daoism, detailing the complete procedure for conducting zhaijiao (purification rituals) at dawn.

The ceremony begins with the "Incense Offering Hymn," a standard opening sequence in Daoist liturgy. The priests then perform regulated bows while silently reciting teachings from their ancestral masters. The "Guardian Spirits Incantation" serves as an apotropaic chant for protection, invoking numinous forces like "Qingyang" (the yang energy of the East), the "Divine Tiger" (a Daoist guardian beast), and "Flying Celestial Bells" (ritual instruments) - all possessing demonifugic power. Through these invocations, the priests summon sacred energies to purge malevolent influences and purify the ritual space.

Next follows the striking of the ritual drum twenty-four times, a Daoist signal for convening celestial beings. During the "Kindling the Sacred Furnace" segment, the priests reverently invite the Three Pure Ones (Sanqing) - the Jade Pure, Upper Pure, and Supreme Pure celestial venerables - along with deities like the Most High Lord Lao. Simultaneously, they summon internal guardian spirits cultivated through practice, such as the "Three-Five Merit Officers" and divine messengers like the Golden Lad and Jade Maiden to assist in the ceremony.

The ritual specifically calls upon the "True Officials of Local Earth Divinities" to bear witness, expressing the sincere intention behind the purification offering. The priests pray for the descent of "Jade Pure Dao-Qi" (the highest primordial energy) and the "Numinous Treasure's Marvelous Light" (a distinctive sacred energy of the Lingbao tradition) to infuse their persons, ensuring their petitions reach the celestial courts directly.

Finally, the presiding priest, humbly referring to himself as "this minor minister" (a self-deprecating term used before deities), leads all participating priests in reporting the ritual's purpose to supreme Daoist divinities like the Celestial Venerable of Primordial Beginning and the Great Lord of the Dao. This concludes the entire morning audience ceremony. The entire process embodies the core Daoist concept of "human-divine communion," establishing connection with sacred energies through standardized ritual protocols.

[Note: All specialized terms follow the glossary's standardized translations with pinyin provided at first occurrence, maintaining the original's length and academic yet accessible tone while converting numbered lists into flowing paragraphs.]

This passage describes the deity-invocation and blessing-seeking segments within Daoist zhaijiao (purification rituals). The mentioned "Lingbao Lingjiao Jidu Jinshu" (Golden Scripture of Salvation through Lingbao Teachings) is a pivotal text of the Lingbao tradition, primarily used in keyi (liturgical rites) for salvation of the deceased and dispelling misfortunes.

The text first enumerates numerous Daoist deities, including celestial administrators like "Zaishang Xiangshang Baoshang Fu" (Chancellors and Guardians of the Celestial Court), the "Zhenzai" (True Lords) governing the ten directions, and compassionate saviors such as the "Wuliang Duren Jun" (Infinite Salvation Lords). These divine beings collectively maintain cosmic order, from the primordial chaos of "Xuanhuang's operations" to the creation of all things during the "Chiming Opening of the Cosmos," manifesting the Dao's miraculous power in nurturing existence.

The presiding daoshi (Daoist priest) humbly compares himself to a "frog in a well" with limited understanding, yet devoutly upholds the "Jiuguang Baoji" (Nine Radiance Precious Scriptures) and "Bahui Langhan" (Eightfold Assembly Jade Texts) - sacred Daoist canons - remaining true to his initial ordination vows to save all beings. Now that devotees approach with sincere petitions, he must serve as their intermediary to petition the celestial court.

The "declaration" section depicts the heavenly "Jinque Yujing" (Golden Towerade and Jade Capital, the supreme Daoist heaven) showering compassionate dharma-rain, establishing the three vehicles (representing progressive stages of Daoist practice) as steps for repentance. The zhaizhu (ritual patron) offers dragon-jade tablets and phoenix-silk tributes, hoping through devout prayer to eradicate countless transgressions and welcome myriad blessings.

The ceremony culminates in the incense-burning invocation. At dawn, priests perform ritual circumambulation while lighting incense, praying the fragrant smoke ascends to nourish the "Wushang Zhizhen Daobao" (Supreme Ultimate Truth of the Dao). All participants prostrate before the "Taishang Sanzun" (Three Supreme Venerables, typically Yuanshi Tianzun, Lingbao Tianzun and Daode Tianzun), dedicating these merits to all sentient beings. The entire ritual embodies core Daoist principles of universal salvation and celestial-human resonance.

This passage is a prayer text from Daoist purification rituals (Zhaijiao), depicting blessings for the emperor and the nation. The "Supreme Three Venerables" mentioned refer to the highest Daoist deities, the Three Pure Ones (Sanqing): the Jade Pure Primordial Heavenly Worthy (Yuqing Yuanshi Tianzun), the Supreme Pure Numinous Treasure Heavenly Worthy (Shangqing Lingbao Tianzun), and the Grand Pure Dao and Virtue Heavenly Worthy (Taiqing Daode Tianzun). Terms like "gemstone chambers" and "jade gardens" describe the celestial realms where immortals dwell.

The text first extols the protection from earth deities and sages throughout history, making the emperor's reign as stable as towering mountains and vast seas, with blessings flowing endlessly. It praises the loyalty and wisdom of court officials, the emperor's diligent governance and care for his people, and the smooth implementation of state policies across the land. Through incense-burning rituals, devotees sincerely take refuge in the Daoist deities, praying that upon attaining the Dao, they may transcend physical form and merge with the Great Dao.

At dawn when ascending the ritual platform, priests and followers reverently hold incense and bow. They pray for the incense smoke to rise straight to the highest heavens as an offering to the supreme Daoist scriptures and treasures. With wholehearted devotion, they prostrate themselves before the Three Pure Ones, dedicating these merits to the ancestors of the ritual sponsor (zhai master), wishing their spirits enlightened to comprehend the Dao in celestial bliss.

Special blessings are invoked for the ritual sponsor: may his lifespan extend ("cinnabar records adding years" refers to longevity recorded in immortal registers), blessings stabilize ("azure registers confirming fortune" denotes predestined blessings in celestial records), his virtue shine like Kunlun jade, his radiance glow like Hepu pearls. May virtuous deeds multiply daily, all calamities scatter like wind. May his relatives be inscribed in immortal registers ("Eastern Flower" refers to the registers kept by the Eastern Flower Emperor), sins absolved and hell punishments avoided ("Northern Yu" indicates the Northern Luo Feng hell realms). Finally, may celestial pines and cypresses remain eternally verdant, auspicious orchids perpetually bloom in blessed lands.

The ritual concludes with another incense offering, dedicating the fragrant smoke to the supreme teachers. Devotees bow devoutly, spreading merits universally—may benevolence pervade like wind, teachings nourish like rain. They pray for heaven and earth to reveal auspicious signs, for the River Chart and Luo Writings (legendary omens of virtuous rule) to reappear, bringing peace and prosperity to all people under heaven.

All under heaven turn their hearts to the sage ruler like Emperor Yao, while the lands of Wu and Yue become as close as family, jointly upholding the peace of a golden age akin to Emperor Shun's reign. Clouds drift freely, rivers flow naturally—the vitality of spring's growth and summer's flourishing, combined with the ocean's capacity to embrace all streams, transcends ordinary principles of generation and transformation, reaching the profound mystery of mutual becoming between being and non-being. We fellow disciples and worldly kin alike rely upon the compassionate radiance of Daoist teachings to gather auspicious blessings. Through the six perfections (giving, precepts, etc.) and myriad practices, we have long perfected the merits of concentration and wisdom; within the eight luminous states (Daoist cultivation realms) and four seasons, calamities and inauspicious signs are forever dispelled. Not only do earthly beings receive this grace, but celestial light also illuminates all existence. Thus we offer incense in reverence to our masters and all realized saints, praying that upon attaining the Dao, we may transcend physical constraints to unite with the Great Way.

(Chanted during repentance ritual):

Take Dharma practice as your lifelong companion,

Treasure scriptures like pearls and jade.

Restrain the six senses (eyes, ears, nose, tongue, body, mind) with precepts,

Dissolve desires through mindfulness of the Dao.

Nourish vast righteous Qi in serene detachment,

Manifest the spirit's true nature in pure stillness.

Even celestial demons will reverently protect you,

Enjoying boundless blessings through endless rebirths.

(Further chanting):

A flourishing nation requires thriving Dharma,

The shared aspiration of heaven and humanity is entering Mahayana (supreme liberation).

Through devotion we cultivate fields of merit,

The Wheel of Dharma turns eternally in splendor.

Seven generations of ancestors ascend to paradise,

While our physical forms achieve daylight ascension.

(Additional chanting):

The Great Dao penetrates mysterious emptiness,

Sincere prayers inevitably receive response.

Through cultivation we transcend mundanity to attain sainthood,

Achieving the indestructible Vajra body.

Surpassing sufferings of the Three Realms (desire, form, and formlessness),

Liberated from five hellish torments—

All this by grace of the Supreme Great Dao,

We bow with tranquil hearts in worship.

(Threefold prostration ritual):

Devoutly bow to the Supreme Limitless Great Dao;

Devoutly bow to the Thirty-Six Honored Scriptures containing ultimate truth;

Devoutly bow to the Great Dharma Masters of Mystic Origin (source of Daoist teachings).

(Ritual Master's declaration):

The presiding master of the Lingbao Natural Purification Ritual, together with all assembled officials, reverently declare: We sincerely petition the Supreme Primordial Heavenly Worthy, the Jade Dawn Great Lord of the Dao, the Mysterious Origin Ancient Lord, the Jade Emperor, the Ten Directions' Lingbao Heavenly Worthies, the Thirty-Two Heavenly Emperor Lords, the immortal ministers and assistants of all directions, the celestial deities of sun, moon and stars, the infinite flying transcendents of ten directions... (Here follows the complete enumeration of the Daoist ritual pantheon)

The Great Sage of Longevity and Infinite Salvation Lord (supreme Daoist deity), the Perfected Being of Wondrous Practice (an immortal who has perfected cultivation), the August Ancient Sovereign (legendary transmitter of the Dao from antiquity), along with the Great Master of Mysterious Centrality (patriarch of Daoist transmission), the Scripture Transmission Master of the Mysterious One Lingbao (celestial teacher of sacred texts), the Five Thearchic Guardians of Scriptures (emperors of the Five Phases who protect scriptures), the Jade Youths and Maidens (celestial attendants), the Venerable Deity of Annual Virtue (divinity governing yearly fortunes), the Local Earth Deities (guardians of regions), and all responsive numinous beings throughout the Three Realms (celestial, terrestrial, and human spheres where Dao manifests).

We hear how the five crimson scrolls (referring to the Lingbao Five Talismans Scripture) govern worldly manifestations with radiant brilliance, while the Three Caverns (Dongzhen, Dongxuan, Dongshen scriptures) emanate the creative power of the Purple Tenuity Constellation (highest celestial realm in Daoism). These sacred scriptures above connect with the Qi of primordial emptiness (primordial energy), differentiating countless celestial realms; below they sustain the three thousand great chiliocosms, nourishing all beings. As humans endowed with the essence of the Five Phases, we should naturally revere these supreme principles of heaven and earth.

The devotee conducting this purification ritual (zhaijiao) reflects day and night: human existence bears the dual energies of Yin-Yang, while the four elemental constituents (earth, water, fire, wind forming the body) easily disperse; though standing between heaven and earth, we often transgress the fundamental movements of the Three Primordial Qi (heaven-earth-human principles). With ancestral karma unresolved and personal misfortunes easily summoned, they therefore reverently kneel before the forbidden precincts of Cinnabar Origin (sacred altar space), confessing past transgressions at the Mystic Altar (ritual platform) while beseeching future blessings. Through heart-purification and refined practice (spiritual cultivation), following repentance rituals, they seek to resonate with the Dao's profound mystery through sincere devotion.

We pray: May the Purple Tenuity Constellation (celestial abode) bestow blessings, and the Imperial Pole (cosmic axis) radiate splendor; may the Azure Flower Thearchic Lord (Eastern Savior Deity) prolong our years, and the Cinnabar Towers (immortal palaces) record our merits. May blessings descend like nourishing clouds, the realm of longevity open wide, and fields of virtuous fortune expand. May six relations and three clans share the joys of Spring Terrace (paradisiacal realm), while seven generations and nine ancestors transcend the darkness of the underworld. May auspicious signs gather while calamities dissolve unseen.

Further we pray: May heaven and earth become clear and tranquil, stars and constellations shine brilliantly; may the Jade Charts (celestial records) remain steadfast and the Golden Mirror (symbolizing cosmic order) shine brightly. May every household preserve poetry, books, and ritual music, all people enjoy peace and prosperity; may all beings live free from disaster and illness, with abundant harvests year after year. May the four directions know tranquility and warfare cease; may all nations sing praises in a harmonious world. May beings in the Nine Darknesses (hell realms) and Three Paths (negative rebirths) all receive salvation, while the four modes of birth (womb, egg, moisture, transformation) and six destinies (rebirth paths) eternally bathe in transforming grace. May all swiftly awaken to the source of wisdom and accomplish the immortal path. Thus shall we manifest the compassionate teaching of the Celestial Worthy and fulfill the devotee's sincere commitment.

Final vow: With single-minded devotion to the Dao, may the four elements harmonize. May the devotee's parents through seven generations abandon sorrow and ascend to celestial halls, eternally enjoying the spontaneous abundance of nature's joy.

This passage is a prayer text from the Lingbao Lingjiao Jidu Jinshu (Precious Scripture of Salvation According to the Numinous Treasure Tradition), containing ten vows and the concluding ritual section. It expresses a Daoist practitioner’s benevolent aspirations for society, spiritual cultivation, and all living beings.

The text begins with ten vows: First, to pray for wise governance by the emperor, flourishing education, peace across the land, submission of foreign tribes, the natural dissolution of evil, and the continuous emergence of sages. Second, to wish that the masters who transmit the Dao (the Way) may perfect their virtue (De) and guide all beings, ultimately ascending as immortals. Third, to hope that fellow cultivators may swiftly attain the Dao and support one another. Fourth, to desire harmony among family and friends, valuing benevolence over wealth, setting an example for the world. Fifth, to vow to provide for Daoist priests and the needy, ensuring all people find their rightful place. Sixth, to pray for the salvation of all living beings. Seventh, to repent for past and present transgressions and rectify them through cultivation. Eighth, to wish for the prosperity of one’s lineage, producing virtuous talents across generations. Ninth, to pledge reverence toward teachers who transmit scriptures, remaining steadfast in liberating all beings. Tenth, to resolve to perfect one’s cultivation, ultimately achieving ascension in broad daylight, paying homage to the Supreme Dao Ancestor (Taishang Daozu), becoming a perfected being (Zhenren), and merging with the Dao while riding clouds and cranes.

The "Returning to the Stove" (Fulu) ritual follows: The practitioner invokes the protection of divine emissaries such as the Incense Officer, Dragon-Tiger Lords, and other deities, so that the morning cultivation site may spontaneously produce golden elixir (Jinye, an alchemical term for precious medicine) and numinous herbs (Lingzhi), drawing immortals to gather before the incense burner. The prayer seeks the practitioner’s immortal ascension, blessings for the ritual master (Zhaizhu), and grace for both the living and the deceased. Celestial youths and jade maidens are asked to swiftly convey these vows to the Supreme Limitless Great Dao (Taishang Wuji Dadao), the highest object of Daoist devotion.

The ceremony concludes with the "Departure Hymn" (Chutang Song), marking the priest’s exit from the altar. This text exemplifies the Daoist practitioner’s grand vows for self-salvation and the salvation of others, as well as the religious practice of communicating with the divine through ritual.