《靈寶領教濟度金書》Vol. 190

This is a complete morning ritual procedure recorded in the Daoist scripture Lingbao Lingjiao Jidu Jinshu (Golden Book of Salvation Through the Lingbao Teachings):

At dawn, the Daoist priests ascend the altar platform following prescribed protocols. They first pay homage to the founding masters while maintaining focused silent contemplation. Next comes the recitation of the "Weiling Zhou" (Guardian Spirit Incantation) - a protective chant that invokes the radiance of sun and moon, employing ritual implements like the Divine Tiger and Flowing Bells to dispel malevolent forces, summoning various true deities to purify corrupt energies. Terms like "Nine Subtleties," "Eight Powers," "Central Yellow," and "Six Ding" refer to Daoist guardian generals mentioned in the incantation.

The ritual master then strikes the ceremonial drum twenty-four times, symbolizing the summoning of divine beings. This is followed by the solemn invitation of the Three Pure Ones (Sanqing) - Yuanshi Tianzun (Celestial Worthy of Primordial Beginning), Taishang Daojun (Supreme Lord of the Dao), and Taishang Laojun (Most High Lord Lao) - while simultaneously calling forth thirty-six protective deities cultivated through internal practice, including merit officials, incense attendants, and jade maidens, requesting their proper attired attendance.

The master announces to heaven and earth deities: within this purified space, the ceremony is conducted with sincere prayers for the descent of the ten-directional orthodox Qi and Lingbao auspicious light to empower the practitioners, enabling their petitions to reach the celestial court. Finally, sequential invitations are extended to the Three Pure Ones, the Jade Emperor (Yuhuang Dadi), and the True Lords governing the sun, moon, and four cardinal directions (east, south, west, north).

Through meticulous liturgical procedures employing incantations and ritual implements, the ceremony establishes communication between human and divine realms to achieve salvation of beings and the dispelling of misfortune. References to "Three-Five Merit Officials" and "Six Ding Jade Maidens" denote internal deities visualized during Daoist cultivation practices, both internal (Neidan) and external (Waidan).

This scripture passage describes the memorial documents presented to celestial deities during Daoist Zhaijiao (purification rituals), structured in several distinct layers:

First, it enumerates the venerated deities: the True Lords of the Five Virtues governing the cardinal directions—such as the Water Virtue Dawn-Awaiting True Lord and the Central Earth Virtue Earth-Marquise True Lord—along with the sacred beings of the celestial constellations (Twenty-Eight Mansions and Three Hundred Sixty-Five Degree Star Lords) and the Milky Way. These include pivotal Daoist divinities like the Five Ancient True Lords and the Great Master of Mysterious Centrality.

Next comes a hymn to the cosmogonic Dao: the Qingwei Heaven governs primordial Qi (vital energy), where the Primal Ancestral Qi (Zuqi) condensed its essence since the Supreme Beginning, and the Red Luminary kalpa unfolded the primordial chaos. Through divine power, the five directions of heaven and earth were established (with "round and square" symbolizing the cosmos), while the Three Luminaries (sun, moon, stars) arranged their celestial patterns. The sun and moon move like paired jades along the ecliptic, and constellations encircle the Purple Tenuity Enclosure (the celestial abode of the Heavenly Emperor) like threaded pearls.

The text then expresses reverent trepidation: We practitioners, though as unworthy as useless wood (chuli), have been graced with the transmission of the Nine Heavens' Phoenix-Qi scriptures (esoteric Daoist texts) and the Three Caverns' dragon-script talismans (Fulu). Though dwelling in mountain forests, we remain entangled in worldly dust, making slow progress in cultivation. Fearing transgressions, we must redouble our efforts to accumulate merit.

Finally, it presents petitions for the ritual sponsor: Born in this flourishing age, the sponsor receives heaven's canopy and earth's support, illuminated by stellar radiance. May celestial light purify the cosmos, granting health and longevity; may human troubles transform into safety, with seasons as harmonious as eternal spring. On this auspicious day (juangu), an altar is erected—the Nine Heavens' Soaring Brahma Platform (a high ritual stage)—with seats arranged for the Three Qi (Sanqi) of Emptiness and Mystery (symbolizing the Three Pure Ones' realm), accompanied by intricate astrological ceremonials.

The text embodies the Daoist concept of "cosmic resonance between heaven and humanity," where sincere prayer connects with celestial beings to obtain blessings. Rich in astronomical terminology (ecliptic, Purple Enclosure) and cultivation concepts (Ancestral Qi, Three Qi), it exemplifies classical Daoist ritual literature.

At dawn, the Daoist practitioners ascended the ritual platform to perform the ceremony. Holding incense with reverence, they prayed devoutly: may this curling smoke rise straight to the highest heavens, offering reverence to the supreme Dao (the highest truth of Daoism) and the celestial venerables of the heavenly court. With body and mind surrendered in devotion, they prostrated before the Three Supreme Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun), dedicating their merits to the emperor, praying for the stability of the nation's foundation and the enduring prosperity of the realm.

Amid the swirling incense mist, visions emerged—azure phoenixes dancing, cranes soaring gracefully, auspicious radiance filling the four directions. In this sacred moment, the assembly felt the majestic presence of the celestial venerables, expressing boundless devotion and beseeching blessings to fulfill the people's hopes, granting divine favor from heaven.

During the second incense offering, the fragrant smoke honored the Thirty-Six Sacred Scriptures (a collective term for essential Daoist classics) and the exalted sages of the profound heavens. Once more, they bowed in reverence, praying that the merits would extend to soldiers and civilians alike, embracing all living beings under heaven. May the winds of benevolence sweep across the land, and the light of peace shine upon all directions. May conflicts at the borders cease, and the fields enjoy favorable weather; may the people dwell in contentment, scholars recite poetry and classics; may the sun, moon, and stars move in harmony, the seasons transition smoothly; may the harvests be abundant, and the people prosperous.

Finally, they prayed: may the world be free from hunting and slaughter, and villages remain forever tranquil and harmonious. Through the burning of incense and their devotion, they expressed reverence for the Most True and Holy, aspiring to unite with the Dao and ultimately attain the immortal realm of eternal life and divine vision.

This passage describes the incense offerings and repentance rituals in Daoist Zhaijiao ceremonies.

The enlightened masters and exalted perfected beings (Zhenren) possess virtue (De) that endures through the ages, having merged completely with the Dao (the Way). Now at dawn we ascend the altar for the ritual, inviting all ritual masters and devotees to offer incense three times. May this fragrant smoke rise straight to the celestial realms, making offerings to the Great Master of the Mysterious Center (a major Daoist deity), the Seven Luminaries (deities of the sun, moon, and five planets), and other divine beings. All present devoutly kneel and prostrate, surrendering body, mind, and life destiny, touching foreheads to the ground in reverence to the Three Supreme Venerables (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun). May these meritorious deeds be dedicated to the ritual sponsor (Zhaizhu), wishing him longevity like the Immortal Elder of the South Pole, blessings like the Imperial Lord of Eastern Florescence (Donghua Dijun), with vital Qi (energy) within his body becoming like golden springs of morning dew in the Yellow Court (Dantian), and purple clouds rising in the Purple Mansion (upper Dantian) to nourish body and spirit. May the Qi of the five viscera naturally gather in the Mysterious Valley (a vital point in internal cultivation), with no pathogenic influences contaminating the Vermilion Terrace (heart palace). May the radiance of the Big Dipper cleanse all calamities, filling the household with auspicious light. May the family prosper with nobility and high rank following in succession.

Now we burn incense to take refuge in the supreme virtue of the masters and perfected beings who have transcended physical form to unite with the Dao. Next comes repentance toward the solar direction: We burn incense to surrender body, mind, and life destiny, revering the Supreme Perfected Lord of Scarlet Radiance in the Solar Palace, the Five Thearchic Great Spirits of the sun, the supremely sagely perfected beings, jade maidens, and other divine officials. On behalf of the ritual sponsor, we repent for his transgressions during worldly existence - violating precepts and moral principles, creating disorder through actions, speech, and thoughts, indulging the six emotions, blaspheming against wind, rain and thunder, improperly discussing natural phenomena, neglecting practice during the Three Origins festivals (Shangyuan, Zhongyuan, Xiayuan) and Five La fast days, failing to repent on Jiazi and Gengshen days (important Daoist fast days), resulting in sins recorded on the Black Registers. Now through sincere repentance in this ritual, burning incense and scattering flowers, we kowtow seeking absolution for all offenses. May his name be erased from the registers of sin in the Jade Void Palace (abode of Yuanshi Tianzun) and recorded in the Golden Tower's registers of blessings, dissolving past transgressions while increasing future fortune, welcoming auspicious destiny, prolonging life, ensuring household peace, and fulfilling all wishes. Having attained the Dao, may he transcend form to merge with the Way.

Next comes repentance toward the lunar direction: We burn incense to surrender body, mind, and life destiny, revering the Supreme Perfected Lord of Yellow Radiance in the Lunar Palace, the Five Thearchic Consorts of the moon, and other divine beings.

This passage is a penitential liturgy text from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, describing practitioners confessing their transgressions to various deities. It explains how cultivators inevitably violate precepts in worldly life, committing various faults, and now sincerely repent through purification rituals (Zhaijiao).

Practitioners acknowledge their daily misconduct: violating ethical principles, indulging in chaotic speech, actions, and thoughts (the three karmic disturbances), being led astray by the six emotional desires (liuqing); showing disrespect toward natural phenomena by cursing wind, rain, thunder, and lightning, or rashly commenting on rainbows and seasonal changes; neglecting cultivation during important Daoist festivals (Sanyuan Wula), and failing to repent on auspicious days like Jiazi and Gengshen. These transgressions are recorded on the dark registers (heijian) of the underworld, accumulating as karmic retribution.

Through the purification ritual (zhaizhi), they now offer incense and scattered flowers in sincere prostration (jiyong toucheng), confessing all faults and begging divine pardon. They aspire to have their names recorded in the celestial realm (Yuxu) and inscribed in the immortal registers (Jinhua), erasing past sins while accumulating future blessings. They pray for improved destiny, prolonged lifespan, household peace, and fulfillment of wishes—ultimately seeking Daoist immortality and union with the Dao (Dao).

The text specifically mentions repentance to stellar deities of the eastern Jupiter (Sui Xing) and southern Mars (Yinghuo), including the Azure Sovereign Dao Lord (Qinghuang Daojun), Crimson Sovereign Dao Lord (Chihuang Daojun), and their attendant perfected beings (zhenren) and jade maidens (yunü). Through the ritual of "devoting body, spirit, and life" (guishen guiming guiming), they surrender their entire being to the Dao.

This scripture exemplifies the crucial Daoist practice of eliminating karmic obstacles and accumulating merit through penitential rituals, reflecting Daoism's reverence for celestial forces and emphasis on moral cultivation.

In their worldly pursuits, people often violate precepts and norms, straying from ethical principles. Their three karmic actions (of body, speech, and mind) become disordered, while their six sensory desires (of eyes, ears, nose, tongue, body, and mind) run unchecked. Some curse the wind and rain, scold thunder and lightning, recklessly point at rainbows, or presumptuously criticize seasonal changes. On important festivals like the Three Primes (Shangyuan, Zhongyuan, Xiayuan) and the Five La Days (key Daoist fasting periods), they neglect cultivation; on auspicious dates such as Jiazi and Gengshen, they fail to repent and atone for their wrongdoings.

These transgressions are recorded on the Black Registers of the Mysterious Court (the underworld's bureaucratic office), accumulating misfortunes without resolution. Now, through the performance of Zhaijiao rituals (Daoist ceremonies for blessings and disaster relief), with burning incense and scattered flowers, we bow in sincere devotion, confessing all grave offenses and seeking pardon. May our names be inscribed in the Jade Void Palace (the highest Daoist celestial realm) and registered among the immortals at Golden Flower Mountain (a sacred Daoist site). May past sins be erased and future blessings increased. We pray for smooth fortunes, longevity, auspiciousness in public and private affairs, thriving households, and the fulfillment of all wishes. Upon attaining the Dao, may we ascend to the formless realm and merge completely with the Great Way.

(Prayer to the Earth Star) With devout hearts, we burn incense and dedicate our body, mind, and life to the Supreme Sovereign of the Central Yellow Earth Star (Saturn), the Great Sage of Ultimate Truth, and the divine officials and jade maidens among the stellar deities. We repent on behalf of the patron [name] for all transgressions committed in worldly life...

(Prayer to the Metal Star) With devout hearts, we burn incense and dedicate our body, mind, and life to the Supreme Sovereign of the Great White Metal Star (Venus), the Great Sage of Ultimate Truth, and the divine officials and jade maidens among the stellar deities. We repent on behalf of the patron [name] for all transgressions committed in worldly life...[The following content parallels the Earth Star section, with variations primarily in the corresponding stellar deity titles.]

This scripture describes a practitioner's process of confessing transgressions through purification rituals (Zhaijiao). The practitioner acknowledges numerous faults committed in daily life: violating the Three Karmas (actions of body, speech, and mind), indulging the Six Emotions (joy, anger, sorrow, happiness, love, and hatred), and even disrespecting natural phenomena (cursing wind and rain, scolding thunder, or rashly criticizing seasonal changes). During important Daoist festivals like the Three Primes and Five Offerings days, they neglected cultivation; on auspicious dates like Jiazi and Gengshen, they failed to repent, resulting in transgressions being recorded on the Black Registers of the Mysterious Court (Daoist underworld institution), accumulating misfortunes.

Now through purification rituals (cultivating fasts and practicing the Dao), the practitioner burns incense, scatters flowers, and bows sincerely, confessing all transgressions to seek absolution. They aspire to have their name recorded in the Jade Void Palace (Daoist celestial realm) and enrolled in the immortal registers of Golden Flower Mountain (sacred Daoist site), erasing past sins while increasing future blessings. They pray for smooth destiny and prolonged lifespan, harmonious family and radiant dwelling, with every matter proceeding according to their wishes. The ultimate goal is attaining Daoist immortality and merging with the Great Dao.

The latter section details veneration rituals for the Water Star (Mercury) of the North. The practitioner repents before the Most High Dark Radiance Black Sovereign Daoist Lord (Water Star deity) and various stellar divinities, reiterating transgressions and seeking pardon. The text concludes with the Three Prostrations and Three Homages (essential Daoist liturgical sequence), followed by petitions to the Supreme Three Pure Ones (Yuanshi Tianzun, Supreme Dao Lord, and Supreme Laozi), along with sun, moon, stars, the Five Phase stellar lords, twenty-eight lunar mansions, and all celestial and terrestrial deities.

This scripture exemplifies the Daoist cultivation method of confessing faults through purification rituals to seek divine forgiveness, embodying the practice's core tenet that "sins extinguished bring blessings born," while preserving the tradition of stellar veneration.

This scripture is a prayer text from Daoist zhaijiao (purification ritual) ceremonies, primarily conveying the practice of dispelling misfortunes and invoking blessings through devout prayer.

The text first describes how the Northern Dipper's seven stars (celestial Northern Ladle) govern the heavenly realm, while the Southern Dipper's six stars (terrestrial Southern Stars) oversee the earthly domain—all operating according to the cosmic principles established by Yuanshi Tianzun (the highest Daoist deity). Observing celestial phenomena can reveal impending fortune or calamity, as exemplified by the ancient immortal Chisongzi who interpreted astral omens. The scripture emphasizes karmic retribution for good and evil deeds, with Daoist classics documenting various ritual methods for repentance and calamity dissolution.

The zhaizhu (ritual practitioner observing purification) approaches with reverent trepidation, fearing baleful stars (like ominous portents Weimang or Huijing) may bring misfortune, thus earnestly seeking protection from the Northern Dipper's Azure Dragon and Southern Dipper's Vermilion Phoenix deities. The prayer asks these stellar lords to restrain malignant astral radiance and disperse pathogenic qi (vital energy), hoping to resolve adversities without requiring extreme measures like Duke Lu Yang's halting of the sun with his spear or Hou Yi's shooting down of suns.

The specific blessings invoked include: seasonal harmony (with bajie referring to key solar terms within the twenty-four节气), familial harmony, parental longevity (chunxuan symbolizing father and mother), and flourishing descendants (langui representing offspring). The petitioner seeks abundant sustenance, scholarly success, household safety, and ultimately a world where heaven and earth are clear, celestial bodies shine brightly, peace reigns universally, borders remain tranquil, and common folk thrive contentedly (with "击壤之夫" depicting citizens of a golden age). The prayer concludes by wishing for cessation of underworld cycles (wudao and santu representing rebirth paths), yin-yang equilibrium, and universal vitality.

The entire text expresses the Daoist worldview where sincere purification and heavenly repentance can transform misfortune—embodying the doctrine that "calamity and blessing enter not by doors, but are summoned by human deeds," while demonstrating the religion's ritual practices for celestial-human communion.

This passage is a prayer text from the Lingbao Lingjiao Jidu Jinshu (Golden Book of Lingbao Salvation Through Teaching), containing ten vows and ritual procedures for a Daoist Zhaijiao (purification ceremony).

First, the patron of the ceremony (the officiant) makes ten vows:

The first vow is for success in cultivating the Dao, enabling seven generations of ancestors to be liberated from suffering, ascend to heaven, and enjoy abundance without want.

The second vow is for rulers to govern with virtue, fostering flourishing teachings, universal peace, harmony across the land, the elimination of evil, and the emergence of sages.

The third vow is for the Daoist masters (spiritual guides) to perfect their merits, guide all beings, and ultimately ascend to immortality.

The fourth vow is for fellow practitioners to attain the Dao swiftly, supporting one another in mutual transcendence.

The fifth vow is for family harmony, upholding benevolence and righteousness, valuing virtue over wealth, and setting an exemplary standard for the world.

The sixth vow is to practice charity, aiding the poor, supporting Daoist practitioners, and relieving the hungry and cold, so all people may find their rightful place.

The seventh vow is for all living beings, whether small or great, to receive divine grace and achieve fulfillment.

The eighth vow is for the absolution of karmic transgressions from past and present lives, the rectification of wrongs, and the accumulation of virtuous deeds.

The ninth vow is for the prosperity of the household, with future generations producing worthy talents and the ancestral lineage flourishing perpetually.

The tenth vow is to reverently uphold the scriptures transmitted by masters, cultivating diligently without slackening, embracing impartial compassion, widely delivering sentient beings, and ultimately attaining the Dao to ascend in daylight, paying homage to the Supreme (the highest Daoist deities), eternally abiding as Perfected Beings (those who have realized the Dao), riding clouds and cranes, and merging with the Dao.

Next comes the ritual procedure:

The patron visualizes the divine, burns incense, and prays for the descent of the Incense Officers, the Left and Right Dragon-Tiger Lords (guardian deities), and the Attendant Spirit Officials to the altar, so that auspicious signs—such as golden elixirs, cinnabar jade, and numinous fungi—may manifest naturally, drawing the assembly of a hundred spirits. The patron prays for success in cultivation and the attainment of immortality, that blessings may be received, and that grace may extend to both the living and the departed. Celestial youths and jade maidens from the ten directions guide the incense smoke, swiftly conveying the prayers to the Ultimate Truth of the Supreme Dao, the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun), and the Jade Emperor of the Vast Heaven (the supreme celestial sovereign).

Finally, as the ceremony concludes, the patron chants hymns upon exiting the hall, guided by ritual assistants to offer gratitude at the six directions of the altar, expressing thanks to the deities and teachers.