《靈寶領教濟度金書》Vol. 219

This scripture documents the complete morning purification ritual (Zhaijiao) liturgy of the Lingbao tradition (a major Daoist school), transmitted by Southern Song dynasty master Ning Quanzhen and compiled by Lin Lingzhen.

Before the ceremony begins, the Daoist priests first pay homage to their patriarchs, focusing their minds to enter the proper state. They then recite the "Guardian Spirit Incantation" to purify the ritual space. The incantation describes the descent of divine beings: the radiant light of pure Yang Qi shines down, celestial generals like the Divine Tiger expel malevolent forces, ritual bells whirl through the air, and countless perfected beings descend to sweep away demons. Terms like "Zhonghuang" and "Liuding" refer to guardian deities, while "Jiuwei" and "Bawei" signify the divine power of the Northern Dipper deities.

Next, the ritual drum is struck twenty-four times (Daoism holds that drumming connects with the divine), summoning various celestial beings: the Three Heavenly Worthies, envoys of the Nine Emperor-Jade Sovereigns, and the Three Qi True Deities (representing the heavenly, earthly, and human realms), announcing the commencement of the ritual. The presiding priest, humbly referring to himself as "this minor minister," leads all the officiants in addressing the Northern Dipper deities in sequence:

These include the Jade Emperor, the Great Emperor of the Northern Pole (Ziwei), and the seven stars of the Northern Dipper—Tanlang (Greedy Wolf), Jumen (Giant Gate), Lucun (Prosperity Store), Wenqu (Civil Excellence), Lianzhen (Pure Integrity), Wuqu (Martial Pivot), and Pojun (Army Breaker)—as well as the two auxiliary stars, Fu and Bi. Each of these stellar deities governs specific cosmic forces; for instance, Tanlang presides over the Yang-bright Qi, while Wenqu oversees the mysterious waters of the profound. Through meticulous ritual protocols, the ceremony establishes a connection between heaven and earth, beseeching the deities to dispel calamities and dissolve misfortunes.

(Note: The Northern Dipper holds immense significance in Daoism, as venerating it is believed to prolong life and avert disasters. The "Nine Emperors" mentioned here refer both to the seven stars of the Dipper plus the two auxiliary stars and align with the Daoist cosmological view: "The One Qi transforms into the Three Pure Ones, and the Three Pure Ones transform into the Nine Emperors.")

This passage describes the scene of invoking deities and reciting memorial petitions (qingci) during a Daoist Zhaijiao purification ritual (large-scale ceremonial offering).

First, it enumerates the numerous deities to be reverently invited, including: the Mother of the Dipper (Doumu Yuanjun), ruler of the Northern Dipper stars, along with her retinue of Nine Imperial Consorts; celestial star deities like the Tian Gang Star Lord, Great Emperor of Kuixing, and the Three Platforms and Canopy Star Lords; the sixty Jiazi stellar deities; as well as martial deities from the Dipper Ministry such as General Black Killer and the Messengers of Yang and Tuoluo. Also summoned are various ranks of immortal officials and local earth deities like City Gods and Land Spirits. Together these form the vast pantheon of Daoist divine beings.

The text then explains the ritual's purpose: as the sun, moon and stars radiate their brilliance throughout the cosmos, earthly deities descend to the ritual altar, while Celestial Masters (Tianshi, high-ranking Daoist priests) attend upon the Heavenly Venerables before the Golden Portal. The scriptures serve as boats to ferry beings across, with priests communicating between heaven and earth through recitation. The participating priests declare themselves fortunate to be registered among the immortals, wearing sacred talismans (fulu) like the mystical River Chart (Hetu) and the Jade Balance of the Northern Dipper (Xuanji Yuheng), preparing to recite the memorial petitions with compassionate vows to aid all beings.

After formally presenting the petitions, the priests establish the ritual altar according to classical liturgy (keyi), modeling the structure of heaven and earth, bowing in reverence toward the Purple Tenuity Star (symbolizing the celestial emperor's abode). Through this ritual service, they seek to dissolve calamities, beseech heavenly blessings, and harmonize yin-yang imbalances. At dawn when ascending the altar to perform the rites, the priests light incense, praying the fragrant smoke rises directly to the Nine Heavens as offering to the "Most High Ultimate Dao Treasure Heavenly Venerable" (one of Daoism's supreme deities). Finally, they dedicate the ritual's merit to the emperor, praying for auspicious signs like the reappearance of the River Chart and Luo Writings, and the eternal continuation of the imperial lineage.

The entire passage manifests the sacredness and liturgical precision of Daoist purification rituals, embodying the Daoist cosmology of "heaven-human resonance" and the religion's function in offering state blessings.

This passage describes the incense-offering and prayer segment in Daoist Zhaijiao (purification ritual) ceremonies, showcasing the liturgical procedures of the Lingbao (Numinous Treasure) tradition, an important Daoist school.

The scene begins with the morning ritual of ascending the altar: the priest leads devotees in the incense ceremony. They light incense, praying that its fragrant smoke may ascend directly to the celestial realms as an offering to the "Supreme and Most True Scripture Treasure Celestial Worthy" (one of the highest deities in Daoism). The devotees wholeheartedly submit themselves to the Three Supreme Venerables (referring to the Celestial Worthy of Primordial Beginning, the Celestial Worthy of Numinous Treasure, and the Celestial Worthy of Dao and De). Through these meritorious acts dedicated to the ritual patron (the host of the ceremony), they pray for blessings including the gentle breeze of truth, wisdom bright as the sun, auspicious signs descending, and enduring fortune and longevity.

The third incense offering is then made, this time to the "Supreme and Most True Teacher Treasure Celestial Worthy." Devotees pray that their teachers and fellow practitioners may attain clarity of mind, freedom from worldly afflictions, and perfect observance of precepts. Finally, they aspire that upon attaining the Dao, they may transcend physical form and unite with the Dao.

The text subsequently mentions the "Celestial Worthy of the Nine Palaces Who Wards Off Calamities" (a deity governing disaster relief) and the Scripture of Original Destiny (an important Daoist classic), emphasizing how this scripture helps resolve twenty-four types of misfortune (various life calamities) and protects both men and women. Reciting this scripture brings blessings and ensures rebirth with wisdom in future human incarnations. The priest humbly acknowledges his mortal nature, expressing gratitude for the benevolence of the Northern Dipper (which governs life and death) and the cosmic polarities of Heaven and Earth. Choosing an auspicious date, he invites fellow practitioners to conduct the Zhaijiao ritual according to the three periods (morning, noon, and evening) following the transmission of secret scriptures.

This scripture records the liturgical content of the Lingbao School's disaster-dispelling and blessing ritual, divided into four main sections:

The first section depicts the ceremonial setting: Daoist priests follow the ritual procedures of the Dongzhen (Cavern of Perfection) scriptures, reciting sacred texts nine times upon the Mystic Altar (the ritual platform used in Daoist ceremonies). Through chanting mantras, they commune with the divine. The purple altar radiates benevolent grace as the supreme Dharma power (the highest Daoist practice) silently dissolves various calamities. They beseech the Great Dipper Lords (Daoist deities governing life and death) to shine their radiance, witness this sincere offering, and bestow nine-colored divine light to dispel the Three Calamities and Nine Misfortunes (Daoism's concept of three major life disasters and nine types of tribulations), safeguarding devotees' households.

Next comes the "Three Refuges" ritual: devotees sincerely take refuge in the Three Treasures of Dao, scriptures, and masters. Taking refuge in the Dao Treasure expresses the wish that all beings may aspire toward the Dao; taking refuge in the Scripture Treasure hopes all may comprehend the scriptures' true meaning; taking refuge in the Master Treasure prays all may receive proper guidance in cultivation without obstacles.

The text then details the disaster-dispelling liturgy: The Northern Dipper (Big Dipper constellation) is revered as the pivot between heaven and earth, the arbiter of human and divine affairs, possessing power to dissolve disasters and revive the dead. The ritual master leads devotees in reciting the "Supreme Mystic Lingbao Great Dipper Original Destiny Life-Prolonging True Scripture," offering petitions to the First Dipper Lord, the Greedy Wolf Star (the longevity-governing deity). Following the nine-palace arrangement of the Hetu (an ancient astrological diagram), they pray for dispelling misfortunes from the southern nine-purple Li Fire direction (the Fire position in feng shui's southern sector).

The conclusion features hymns of praise: After scripture recitation, the master leads devotees in circumambulating the altar (a ritual procession in Daoist ceremonies), pausing specially at the southern sector to extol the true scripture's virtue in saving the world. Phrases like "cranes welcome immortal retinues, star-bridges bear feathered chariots" depict auspicious visions of deities descending to receive petitions. The entire ceremony concludes by invoking the sacred title "Heavenly Worthy of Mystic Lingbao's Divine Response," signifying the deities have acknowledged the devotees' sincerity.

This scripture describes a Daoist Zhaijiao (purification ritual) ceremony for warding off calamities and seeking blessings. In the ritual, the Daoist priest (referring to himself as "your servant") performs rites to dispel misfortunes originating from the northeast direction for the ritual participants (devotees), comprising several key stages:

The ceremony begins with the "proclamation of petitions" phase, where the priest respectfully follows Daoist liturgical procedures to dispatch the Jade Clarity Misfortune-Relieving Jade Slip (a type of Daoist document) toward the celestial region governed by the Nine Purple Fire Star of the southern heavens, invoking divine intervention to eliminate misfortunes. The jade slip is then burned, symbolizing its delivery to the celestial court.

This is followed by scripture recitation, where the priest leads devotees in chanting the "Supreme Mystical Numinous Northern Dipper Original Destiny Life-Prolonging True Scripture." The text emphasizes that performing purification rituals during one's Benming year (the zodiac year matching one's birth year) and making offerings to the Northern Dipper Lords, the Three Officials (Celestial Official, Earthly Official, and Water Official), and the Five Directional Thearchs brings immense merit.

The ritual specifically addresses misfortunes associated with the Gen position (northeast in the Bagua/Eight Trigrams system) and the Eight White Timber Star's celestial domain (according to ancient astrological correspondences). The priest petitions the deities to eradicate karmic obstructions, cleanse away calamities, and bestow longevity and blessings upon the devotees.

The ceremony concludes with obeisances to the "Mystically Numinous Responsive Celestial Worthy" (a Daoist deity), accompanied by verses depicting celestial visions: cranes welcoming the divine and star-bridges forming, symbolizing the descent of blessings from the heavens.

The entire ritual exemplifies the Daoist tradition of communicating between heaven and humanity through Keyi (liturgical practices), integrating stellar veneration, directional taboos, and other traditional belief elements to remove misfortunes and prolong life for devotees.

This scripture describes a Daoist ritual for averting calamities and seeking blessings. The ritual master (referred to as "your servant" in the text) conducts the ceremony for the patron (a participating devotee), employing practices such as scripture recitation, petition submission, and jade slip burning to dispel misfortunes.

The ceremony begins with the master reciting a formal petition according to Daoist liturgy, invoking blessings from the Gen (艮) palace in the northeast (one of the Bagua directions) and the Eight White Star (an auspicious star in feng shui), seeking protection from disasters and ensuring safety for life. Subsequently, a jade slip (a document used to communicate with the celestial court) is burned, completing this stage of the ritual.

The text states that when facing peril, one should pray to the True Lord of the Northern Dipper (the deified form of the Big Dipper constellation), recite the Supreme Mysterious Numinous Northern Dipper Scripture of Original Destiny and Life Extension, and identify their personal destiny star (the Northern Dipper deity corresponding to one’s birth date) to attain peace. The master leads the assembly in chanting scriptures for the patron, beseeching the removal of misfortunes associated with the Dui (兑) palace in the west and the Great Beam constellation (an ancient astrological division).

The ritual repeatedly emphasizes the merit of reciting the Northern Dipper Scripture, asserting that it can absolve sins, cleanse calamities, and bestow blessings and longevity. The conclusion depicts an auspicious vision of the ceremony’s completion: celestial cranes arriving to welcome the participants, a star bridge forming, and the physical and spiritual forms of all present being elevated—as if eons of tribulations were dissolved in a single moment.

The entire ritual embodies the Daoist belief in using Keyi (liturgical rites) to bridge the human and celestial realms, dispelling misfortune and invoking blessings. It integrates distinctive Daoist cosmological concepts and cultivation methods, including astrology, directional symbolism, and destiny alignment.

This passage describes a Daoist purification ritual (Zhaijiao) containing petitions for blessings and deliverance, with key components including the proclamation of petitions, directional invocations, confession recitations, and vow-making. The ritual master acts as the representative of devotees to communicate with the divine realm, seeking disaster relief and misfortune resolution.

The master begins with reverent humility: "Though presumptuous in my approach, I come with utmost sincerity, following Daoist liturgical protocols (Keyi), to present this Jade Purity Misfortune-Dispelling Jade Tablet (a ritual implement) toward the celestial quadrant where the Seven Western Lunar Mansions reside." He implores these stellar deities to radiate their divine light, guiding humanity to align with the Dao (the Way) for calamity eradication and life preservation.

The ritual proceeds with the tablet-burning ceremony, where inscribed jade petitions are immolated to ascend to the celestial court. The master prays that through this Zhaijiao, devotees may obtain lasting blessings and longevity. He seeks the tablet's protection to erase their karmic records in the underworld (Northern Office) while securing rebirth in the Southern Chang Palace (a celestial abode symbolizing immortality), enjoying present-life peace and prosperity.

The master then leads all participating Daoist priests in addressing the supreme Daoist divinities: the Ultimate Void Great Dao (the highest Daoist realm), the Jade Emperor, and the Northern Dipper Lords. He explains how rituals like life-prolonging lamp ceremonies and calamity-averting talismans (Fulu) manifest divine compassion. Special emphasis falls upon the Northern Dipper's (Supreme Dipper Deities) authority over transformative processes, seeking absolution for devotees' accumulated transgressions across lifetimes.

Particular attention is given to the ritual sponsor (Zhaizhu), whose current misfortunes may stem from unrepented past indulgences and misdeeds. Through solemn prostrations, the master petitions the celestial bureaucracy (Mysterious Office) to nullify the "black tablets" recording transgressions and transfer names to the "azure registers" of virtuous deeds. He invokes cosmic harmony—timely rains, abundant harvests, orderly seasons—that divine radiance may descend while calamities dissipate in wilderness.

Finally, the master summons protector deities like the Incense Official Messengers and Dragon-Tiger Lords to ensure the purity and solemnity of the incense-offering process. The entire petition exemplifies Daoist religious practice—bridging heaven and humanity through ritual, confessing transgressions, and seeking celestial blessings—demonstrating the tradition's intricate cosmology and soteriological framework.

At the scripture recitation site during morning practice, golden nectar (the saliva produced during cultivation), cinnabar jade (immortal elixirs), and lingzhi mushrooms naturally manifest. Numerous divine beings gather before the incense burner, enabling practitioners to learn the Dao (the Way) and attain realization, seeking immortality and achieving transcendence. All devotees participating in the purification rituals receive blessings, with both the living in the yang world and souls in the underworld equally graced by divine favor.

Immortal youths and jade maidens (celestial attendants) from the ten directions come to receive the incense smoke, swiftly conveying the sincere prayers just expressed by practitioners to the presence of the three supreme deities:

• "The Ultimate Truth, Boundless Great Dao" (the highest object of veneration in Daoism),
• "The Two August Emperors of the Central Heaven" (important celestial sovereigns),
• "The Jade Dawn Dao Lord of the Nine Emperors" (the exalted ruler governing the nine heavens).

This is followed by the hymn of departure from the scripture hall, guiding the assembly back to the ceremonial tent, and concluding with gratitude to the master who transmitted the teachings.

This passage is drawn from Lingbao Lingjiao Jidu Jinshu (The Golden Book of Salvation According to the Numinous Treasure Tradition), Volume 219, documenting the sacred atmosphere of morning cultivation and the sequence of ritual procedures. It describes the wondrous phenomena of celestial and human resonance during practice, as well as the religious rites of communicating with deities through incense offerings.