《靈寶領教濟度金書》Vol. 201

The Lingbao Lingjiao Jidu Jinshu (Golden Book of Salvation According to the Numinous Treasure Tradition) records the complete liturgy of the Taoist Morning Audience ritual. The ceremony begins with Taoist priests offering incense and prostrations while reciting the Guardian Spirit Incantation (protective mantras for the altar). The incantation invokes numerous divine names: Qingyang (Yang energy of the East), Divine Tiger (a mythical beast that exorcises evil), and Flying Celestial Bells (sacred instruments from the heavenly realms)—all deities capable of sweeping away demons and purifying the ritual space.

This is followed by striking the Dharma Drum twenty-four times, a practice meant to summon celestial beings. The "Kindling the Sacred Furnace" ritual then commences, where priests petition the Three Supreme Heavens (the highest triad of Yuqing, Shangqing, and Taiqing) and the Three Primordial Qi (primordial energies of the Dao), invoking thirty-two guardian deities including the Internal Messengers (body deities) and Golden Lad-Jade Maiden attendants to protect the ritual arena.

The priests declare that the purpose of this Morning Audience is to beseech the descent of Yuqing Dao-Qi (the supreme primordial energy) and the Numinous Treasure's Mystic Light (divine radiance), ensuring the ritual space remains pure and free from demonic interference. The scripture particularly emphasizes the need for "the resonant chime of ritual instruments" to create solemn stillness throughout the ten directions, allowing sincere prayers to ascend to the celestial courts.

Finally, the priests collectively invite the august deities: the Three Pure Ones (Yuanshi Tianzun, Taishang Daojun, and Taishang Laojun), the Four Imperial Sovereigns including the Jade Emperor, Houtu Huangdiqi (the Earth Deity), the Nine Heavens Investigative True Lords (celestial inspectors), and other major deities like the Three Officials (Heavenly, Earthly, and Water Officials) and the Four Saints of the Northern Dipper. The entire ritual embodies the Taoist concept of "cosmic resonance between Heaven and humanity," where meticulous liturgical procedures facilitate communication between mortals and divinities for universal salvation.

Note: This passage from the Lingbao Lingjiao Jidu Jinshu—transmitted by Ning Quanzhen and compiled by Lin Lingzhen during the Song Dynasty—documents the Morning Audience liturgy. As a crucial liturgical text of the Lingbao tradition, it exemplifies the complete form of Taoist Zhaijiao (purification rituals) during the Song period.

This passage describes a Daoist ritual for averting disasters, invoking the Five Plague Deities and various celestial beings. The Five Plagues (Heavenly Plague, Earthly Plague, Mountain Plague, Household Plague, Well Plague, Hearth Plague, Yang Plague, Yin Plague, etc.) were ancient deities believed to govern epidemics. The text enumerates the plague retinue and their jurisdictions: corresponding plague deities preside over the Celestial Court (heavenly bureaucracy), the Five Peaks' divine administrations, and local territories.

The scripture states that in certain years and seasons, by heavenly decree, these plague deities descend to spread disease and calamity among mortals. City Gods (local protective deities) and various spirits monitor human fortunes and misfortunes. It then outlines the Daoist cosmological view: the Primordial Qi (the universe's foundational energy) condenses into Seven Mysterious Manifestations, while the Void's radiant light reveals the profound teachings of the Three Vehicles. The five-thousand-character Daode Jing transmits the Dao from the Great Crimson Heaven, while the mysteries of forty-thousand kalpas (cosmic cycles) are preserved in the texts of Nüqing (a Daoist celestial realm).

The ritual officiant declares they live in prosperous times and are honored to participate in this Daoist liturgy (Keyi). Holding precious charts and jade registers (ritual implements and scriptures), they resolve through purification rituals (Zhaijiao) to repay the generative virtue of Heaven and Earth, correcting faults to aid moral transformation. The devotees (participants in the ritual), suffering prolonged illness due to internal Yin-Yang imbalance and external pathogenic invasion, find no cure through medicine. Fearing violation of celestial laws has brought misfortune upon their household and community, they sincerely erect an altar. Through "soaring recitation" (a Daoist chanting method), they pray to the realm of the Void, diligently practicing purification rites to expound the scriptures, seeking divine protection.

This text exemplifies Daoist religious practice of connecting heaven and humanity through liturgy, presenting both theological explanations for plagues and corresponding ritual remedies.

This passage describes the incense offering ritual in Daoist Zhaijiao (purification ritual) ceremonies. During the ceremony, Daoist priests make three separate incense offerings to the Three Treasures of Daoism—the supreme deities representing the Dao (the Way), the scriptures, and the masters.

During the first incense offering, the priests strike ritual instruments like bells and chimes to create a solemn atmosphere. As the incense smoke rises gracefully, they make offerings to the "Celestial Worthy of the Supreme Ultimate Dao Treasure." All participants bow deeply, praying for the emperor's longevity, national stability, and an abundance of talented officials both within and outside the court. The ritual concludes with expressions of devotion to their masters, aspiring to unite with the Dao.

The second incense offering is dedicated to the "Celestial Worthy of the Supreme Ultimate Scripture Treasure." After performing ceremonial bows, participants pray for the presiding ritual master's misfortunes to dissipate and blessings to arrive. They wish for the pervasive presence of Dao-Qi (vital energy of the Way) to dispel all darkness, bringing family harmony and prosperous descendants.

The third incense offering honors the "Celestial Worthy of the Supreme Ultimate Master Treasure." Following ceremonial bows, participants extend their prayers to encompass all living beings, wishing for universal blessings through accumulated merit.

The entire ritual, structured around the three incense offerings, expresses profound reverence for Daoism's Three Treasures while articulating prayers for national welfare and people's wellbeing. The text employs classical Daoist auspicious imagery: "ruling effortlessly with robes flowing" describes the emperor governing through Wuwei (non-action), "bearing the cosmic mandate facing the screen" portrays the emperor upholding heaven's will, "the ancient zhuang-chun tree" symbolizes longevity, and "the fragrant dou-osmanthus" represents flourishing descendants—all being conventional Daoist metaphors of good fortune.

People across cities and villages devoutly pray: may peaceful days continue unhurried, and the profound teachings of the Dao (the Way) spread far and wide. May every household be filled with joy, experiencing spring-like bliss throughout the seasons; may laughter and cheer permeate all places, bringing longevity and well-being in both activity and stillness. May all ominous energies be dispelled from this land, replaced by auspicious radiance in all directions, causing malevolent forces to retreat and mountains and rivers to rest in tranquility. Thus we light incense, take refuge, and reverently bow to our masters, the great sages, and the supreme perfected beings. May we, upon attaining the Dao, transcend physical limitations and merge completely with the great Way.

(Ritual section) We confess our faults to all directions, making three petitions and three bows. We solemnly reaffirm our spiritual rank (the identity of a cultivator), humbly addressing ourselves as "your subject, so-and-so of such position," and earnestly report to: the Three Pure Ones (the highest triad of deities: Jade Pure, Upper Pure, and Supreme Pure), the perfected beings of the ten directions, the True Lord of the Nine Heavens who inspects the human realm, all responsive numinous beings within and beyond the three realms, celestial generals and marshals, the annual duty gods, the plague deities of the five directions, and all other mighty spirits, beseeching your great compassion to witness our plea.

(Explaining the circumstances) We have heard that before heaven and earth were divided, signs of primordial chaos had already appeared; in the early governance of the nine ancient sovereigns, people still remembered the age of great floods. In those times, both heaven and humanity bathed in the winds of the great Dao, and both yin and yang realms shared in the divine radiance. Teachings were simple and sincere, governance harmonious and bright—no creatures suffered illness or calamity, and no plagues or disasters afflicted humankind. But as times changed, human hearts grew increasingly false. The great Dao receded into emptiness, while sins multiplied in the world. Demonic energies spread in all directions, and poisonous mists shrouded heaven and earth. The weakening of yang energy led to widespread illness among the people, and the rampancy of yin energy brought forth raging epidemics.

(The petitioner's situation) Now the petitioner (the one conducting the ritual), so-and-so, this body formed by the temporary convergence of earth, water, fire, and wind, has been assailed by the perverse energies of the Five Phases (Wood, Fire, Earth, Metal, Water), long afflicted by strange ailments: alternating chills and fevers deplete the spirit (Shen), leaving one exhausted and listless; imbalances of dryness and dampness disrupt the meridians, causing unbearable pain. Thus, with sincere heart, we repent of our transgressions and purify ourselves through introspection. Reflecting on our lives since birth, after engaging in worldly affairs, the six desires ran unchecked, and the three karmas (actions, speech, and thoughts) fell into disarray. We have failed in loyalty and filial piety, lost integrity and righteousness, found it hard to harbor good thoughts, and committed many faults. These sins have already been recorded by the Three Officials (Heavenly Official, Earthly Official, and Water Official) in their ledgers of punishment, and our names have been entered in the registers of guilt by the sacred mountains. As a result, the misfortunes of yin-yang disharmony have stealthily taken advantage, striking when our fortunes wane. Through this ritual of repentance and exorcism, we humbly seek the spirits' forgiveness.

(Petition content) May your grace arrive swiftly like the wind, and your edicts manifest divine power; may your virtuous words race like stars, dispatching immortal officials to act. Remove the evil energies from our five viscera, dispel the sickness and turbidity from our hundred vessels, restore normal eating and drinking, and return us to health in our daily lives. May the seventy-two seasonal nodes of the year align with heavenly timing, and the twenty-four solar terms each find their proper place. May the petitioner's body and mind be purified, sins eradicated, blessings and wisdom increased, and union with the Dao achieved.

The Lingbao Lingjiao Jidu Jinshu (Precious Scripture of Salvation Through Numinous Treasure Teachings) depicts an idealized Daoist vision of universal peace and records ten vows for spiritual practice.

First, it describes an ideal societal state: The Qi of the Great Dao (Dao) permeates heaven and earth, bringing health and joy to all regardless of age, free from calamities. A harmonious hierarchy prevails, with auspicious signs everywhere. Misfortunes dissolve while blessings gather like clouds, bathing people in benevolent radiance. Such golden age requires cosmic harmony—balanced seasons, pristine heavens and earth, orderly movements of sun, moon and stars, temperate climate, thriving crops free from blight, and contented populace. Every household embraces classical teachings, borders know no conflict, fields yield abundance, birds and beasts flourish peacefully, while mountain and river deities (Shen) collaborate in nurturing all beings. This vision manifests both the compassionate teachings of the Celestial Worthy (Daoism's supreme divinity) and the sincere devotion of practitioners.

The ten practice vows follow:

First vow seeks the Dao's natural flow, praying that ritual patrons' ancestors for seven generations be liberated from suffering, ascending to paradise with abundant sustenance.

Second vow petitions rulers to govern with Dao, fostering flourishing education, perfected rites, world peace, foreign submission, evil's retreat, and sages' emergence.

Third vow wishes teaching masters perfect virtue (De) in guiding beings, ultimately attaining immortal ascension.

Fourth vow prays fellow cultivators achieve realization swiftly while supporting each other's liberation.

Fifth vow desires harmonious kin who honor benevolence, value Dao over wealth, and exemplify virtuous conduct.

Sixth vow aspires to generous almsgiving—supporting Daoist priests and the destitute—that all people may find their proper place.

Seventh vow extends to all living creatures, even tiny insects, wishing them spiritual attainment.

Eighth vow seeks absolution for karmic transgressions across lifetimes, redeeming through meritorious deeds.

Ninth vow prays for prosperous lineages producing worthy descendants through generations.

Tenth vow commits to diligent study of master-transmitted scriptures (Jing) without slackening, universally aiding beings with equanimity, ultimately achieving supreme immortality—ascending in daylight to behold the Supreme Dao Ancestor, riding clouds and cranes in perfect Dao union.

The text concludes with spirit-visualization and incense offerings: Invoking incense-official messengers, left-right Dragon-Tiger Lords (Daoist protector deities) and other divine beings to safeguard the practice space, manifesting golden elixirs (alchemical term for precious medicines) and numinous fungi as auspicious signs. May assembled immortals gather at the incense burner to assist the practitioner's authentic realization.

In Daoist purification rituals (zhaijiao, the grand sacrificial ceremonies), the presiding priest can accumulate blessings through performing the celestial purification rites. These blessings benefit not only the living in the yang world but also the deceased souls in the yin realm. Immortal youths and jade maidens (celestial attendants serving the deities) from the ten directions will hold incense burners, guarding the ritual space amidst the curling smoke of sacred incense.

During the ceremony, the sincere prayers reported by the presiding priest (who humbly addresses himself as "your servant") swiftly ascend to the celestial court. These petitions will be presented before the supreme deity—the Most High Jade Emperor of Infinite Dao and Ultimate Truth (Yuhuang Shangdi, one of the highest deities in Daoism, commonly known as the Jade Emperor).

When the ritual concludes, participants chant the "Processional Hymn" as they leave the main hall, guided by attendants to the ceremonial tent area. Finally, they express gratitude to the presiding master (referred to as "the master") who conducted this salvific ritual for the deliverance of all beings.

This account comes from the 201st volume of the Lingbao Lingjiao Jidu Jinshu (Golden Book of Salvation According to the Numinous Treasure Tradition), which meticulously documents the complete procedure of Daoist purification rituals and their profound religious significance.