《靈寶領教濟度金書》Vol. 237

This scripture documents the complete liturgical procedure of the "Morning Rite for Praying for Offspring" (Qisi Zaochao Keyi), a ritual performed by the Lingbao school (one of Daoism's major lineages) to petition for descendants.

The ceremony begins with the priest performing the "Incense Offering Hymn," reverently paying homage to ancestral masters while focusing the spirit. This is followed by reciting the "Guardian Spirit Incantation" (Weiling Zhou) — an apotropaic chant mentioning Daoist ritual implements like the "Divine Tiger" and "Flying Celestial Bells," along with divine titles such as "Nine Subtleties" and "Eight Powers," designed to exorcise malign influences and purify the ritual space.

The priest then strikes the ritual drum twenty-four times, symbolizing the summoning of deities. Next comes the solemn invitation for the "Three Primordial Qi of the Supreme Three Heavens" (referring to the Daoist supreme triad Sanqing) to descend, while also invoking divine assistants like the Merit Officials (heavenly messengers) and Golden Lad-Jade Maiden attendants. The priest declares the performance of this Zhaijiao (purification ritual) on behalf of devotees, praying for the "Jade Purity Dao-Qi" (the highest level of primordial energy) to descend upon the altar.

The final "Declaration of Ritual Status" (Cheng Fawei) section involves the chief priest leading all participating Daoists in sequential petitions to the Daoist pantheon — including the Three Pure Ones (Yuanshi Tianzun, Taishang Daojun, Taishang Laojun), the Jade Emperor, the Four Supplements (four sovereigns assisting the Jade Emperor, including Ziwei Dadi), the Thunder Patriarch (Leisheng Puhua Tianzun), and other important deities along with perfected sages from all directions. This exemplifies Daoism's theological system of "myriad deities paying homage."

The entire passage meticulously records the standardized liturgical procedures of Song Dynasty Daoist ritual, demonstrating the religion's practice of connecting heaven and humanity through specific ceremonies. The documented "Praying for Offspring" ritual reflects ancient concerns about lineage continuation and corresponding religious solutions.

The Lingbao School's scripture Lingbao Lingjiao Jidu Jinshu records this sacred scene: On the Seven-Jeweled Jasper Terrace of the Purple Subtlety Upper Palace (one of Daoism's highest celestial realms), the Most True Luminous Sovereign Dao Lord of Lingbao (a revered Daoist deity) sits enthroned, surrounded by four assisting deities—the Prime Minister, Prime Steward, Prime Guardian, and Prime Mentor—along with the Five Directional Thearchs, Twelve Immortal Ministers, and Thirty-Six Guardian Deities of the Sacred Scriptures. The Great Master of Mysterious Center (founder of the transmission), the Great Sage Master of the Three Heavens, the Three True Lords of Lingbao Scriptures (who oversee transmission, registration, and deliverance), and all the perfected beings from the Three Realms (heaven, earth, and water) assemble here.

The scripture describes: At the dawn of creation, the primordial "One Qi" (primordial vital energy) coalesced. This primordial Qi divided into Yin and Yang, giving rise to the myriad phenomena—arranging sun, moon, and stars across the round vault of heaven, rooting mountains, rivers, and plants in the square earth. Among all beings, humans alone possess the spiritual brilliance to cultivate upward in harmony with the seasons; through ten lunar months of gestation (Daoism holds that fetal form completes in ten months), they receive heaven and earth's harmonizing Qi. By regulating the Three Bonds (ruler-subject, father-child, husband-wife) and managing worldly affairs, all this manifests the transformative power of the Great Dao.

Cultivators rejoice at encountering such profound Daoist affinity, enabling them to comprehend the true path. When the Mysterious Wind (authentic Daoist transmission) blows, it's like unrolling the secretly treasured Hongbao Jing (a Daoist classic) from one's pillow; practicing amid auspicious radiance feels like transcending time's passage beyond the window. Practitioners hope thereby to evade celestial thunder's reprimand (referring to heavenly tribulations) and bathe in the Dharma's nourishing grace like morning dew.

Following this is the format for the Green Petition (a Daoist memorial to heaven): First, ornate phrases praise the August Heaven Supreme Deity, expressing sincere devotion, then declaring the purpose of the Zhaijiao (purification ritual). The text mentions: Nine Qi (celestial energies of the nine heavens) congeal life's foundation at the Purple Portal (upper Dantian), while the Three Origins (Jing, Qi, and Shen) nurture the life-root in the Yellow Chamber (middle Dantian). When the fetus forms in the womb, its soul, corporeal soul, and organs all contain cosmic patterns, blending nine-colored Qi—azure, crimson, cyan, green, yellow, white, purple, black, and jade. With reverent maintenance, one may summon heaven-shaking auspicious signs; with devout practice, one can unite with the subtle harmony of Yin-Yang. Though the human body is born in the central lands, its essence derives from the Mysterious Singular Qi.

Finally, the petitioner's (ritual sponsor's) aspiration is stated: In this flourishing age, inheriting ancestral virtue while bearing the family's continuity. Though blessed with a virtuous spouse managing household affairs, they still lack offspring to continue the lineage. Anxious as years pass and age advances, they practice day and night with caution as if treading on thin ice. Only by surrendering to the vast heavens (praying to the celestial Dao) can life's transmission endure. Thus they purify the altar, burn incense, scatter flowers, and wave rainbow banners to establish the ritual platform. Through ceremonies with feathered canopies (ritual regalia), they offer jade discs to the Five Directional Dragons and spread phoenix-patterned silks across the ten directions. May auspicious light manifest and favorable omens descend.

This scripture records the prayer text from a Daoist purification ritual (Zhaijiao). The fasting master (the practitioner leading the ceremony) devoutly petitions the deities, seeking blessings and wisdom, protection from calamities, and the shared fortune of prosperity and longevity.

The ritual unfolds in three stages of incense offerings:

During the first incense offering, the fasting master pays homage to the "Supreme Treasure of Ultimate Truth" (the highest truth in Daoism), praying that the emperor may govern with the same sagacity as the ancient sage-kings Emperor Yan and the Yellow Emperor (Xuanyuan), bringing peace to the realm. Officials are wished to be diligent and compassionate, the imperial family filial and harmonious, ensuring the nation's prosperity.

The second incense offering venerates the "Supreme Treasure of Sacred Scriptures" (Daoist canonical texts), with prayers that court officials may emulate ancient virtuous ministers like Gao Yao and Hou Ji in assisting the ruler, establishing meritorious governance to achieve political clarity and universal moral transformation.

The third incense offering honors the "Supreme Treasure of Divine Masters" (Daoist patriarchs), expressing reverence for realized adepts (Zhenren) while aspiring to unite with the Dao (Dao) and attain longevity.

Each incense offering involves solemn prostration before the "Three Supreme Venerables" (Daoism's highest deities), with prayers that the rising smoke may reach the celestial realms, transferring merit to the petitioned recipients. The ceremony consistently concludes by emphasizing the ultimate cultivation goal of "union with the Dao" (Yu Dao He Zhen) – achieving oneness with the supreme Way through such devout practice.

This scripture is a crucial liturgical text of the Lingbao (Numinous Treasure) tradition in Daoism, containing both prayers for blessings and disaster prevention as well as essential cultivation techniques.

The text first invokes the virtuous power of the Supreme Three Pure Ones (Sanqing, the highest Daoist deities) to extend their grace across the nine provinces and four seas, bringing prosperity to all people. It prays for gentle sunlight and benevolent winds to prevail, for rivers and oceans to remain tranquil, and for every household to enjoy abundant clothing and food. May the land be fertile with bountiful harvests, may populations thrive, may mountains and forests be spared from calamities, and may farmlands be protected from locusts and floods. May border regions enjoy peace and the world remain free from war.

The scripture then expresses profound reverence for the sacred texts: treating spiritual practice as a lifelong companion, treasuring the classics as precious jewels. Through maintaining precepts to restrain the six desires (of eyes, ears, nose, tongue, body, and mind), and through cultivation to eliminate greed, one attains a serene and detached state of mind. Such practice earns the protection of celestial spirits (Tianmo) and brings blessings across generations.

The cultivation essentials reveal that sincere devotion to the Dao (the Way) enables resonance with heaven and earth. Through practice, one transcends the Three Realms (of desire, form, and formlessness) and liberates oneself from the Five Sufferings of hell (birth, aging, sickness, death, separation from loved ones, encounters with enemies, unfulfilled desires, and the afflictions of the five aggregates). Ultimately, practitioners achieve an indestructible diamond-like body and ascend to immortality.

The text concludes with solemn ceremonial protocols: paying respects in sequence to the supreme sacred principle of "Limitless Great Dao" (Wuji Dadao), the thirty-six major scriptures, and the Great Master of Mysterious Center (referring to Lord Lao, the deified Laozi). Supplications are made to various celestial venerables and emperors including the Jade Emperor (Yuhuang Shangdi), the Purple Tenuity Emperor (Ziwei Dadi), and the Earthly Sovereign (Houtu Huangdiqi). The entire ritual embodies Daoism's ultimate pursuit of "union with the Dao in perfect truth."

Note: The phrase "seven ancestors ascending to heaven" refers to the salvation of seven generations of ancestors; "daytime ascension" (bairi teng) denotes the state of becoming an immortal through daytime flight; while "Dharma wheel rising" metaphorically represents the ceaseless operation of Buddhist and Daoist teachings.

This scripture passage describes the liturgical prayers of the Lingbao (Numinous Treasure) tradition in Daoism, where devotees supplicate celestial deities for blessings. The text first enumerates the supreme pantheon of Daoist divinities: the Heavenly Emperor who governs the cosmos, the exalted immortals dwelling in jade palaces (such as the Supreme Lord of the Golden Tower in Mystic Metropolis and the Numinous Treasure Lord of the Purple Tenuity Upper Palace), and the bureaucratic hierarchy of deities with specialized functions (including the Four Offices of High Ministers, the Five Directional Heavenly Emperors, the Twelve Immortal Ministers, and the Thirty-Six Protectors of Sacred Scriptures).

The core supplication follows: The ritual patron (devotee conducting the ceremony), troubled by concerns over lineage continuation and longevity, earnestly confesses before the deities. He reflects on karmic transgressions committed since beginningless kalpas—including violations of moral principles and acts of killing that harmed fetal life—believing these offenses have activated inauspicious astrological influences ("solitary stars and widowed hours") and drawn celestial punishment, resulting in childlessness.

Through the ritual practices of "purification fasting, scripture recitation, incense offering, and ceremonial procession," the patron simultaneously repents past misdeeds and petitions for future blessings. Specific requests include: liberation from karmic obstacles spanning myriad kalpas, granting of fertility opportunities, protection for offspring's healthy growth (from infancy to centenarian longevity), and family prosperity. The prayer concludes with universal benedictions: may sun, moon, and stars move harmoniously, may the seasons bring timely weather, that all people under heaven may be spared natural calamities.

The "three karmas" refer to bodily, verbal, and mental actions that create karmic consequences; the "six roots" denote the sensory faculties (eyes, ears, nose, tongue, body, and mind) that Daoism considers potential sources of misconduct. The ritual emphasizes achieving salvation through the empowerment of the "Three Masters" (scripture master, register master, and ordination master) and the host of Numinous Treasure celestial officials.

This scripture primarily describes the prayer contents and ritual procedures of spirit visualization and incense offering in Daoist Zhaijiao (purification rituals), divided into several key sections:

First, it depicts an ideal cultivation environment: amidst tranquil grasslands and emerald forests, far removed from the Five Sufferings of hell (birth, aging, sickness, death, and separation) and the Two Perils (calamities of water and fire), avoiding the blade punishments of the Nine Netherworlds and Eight Difficulties in the underworld. Only such an environment can resonate with the compassionate teachings of the Celestial Worthy and fulfill the practitioner's sincere devotion to the Daoist path.

It then enumerates ten cultivation aspirations in detail: first, harmony between cultivators and nature; second, rulers promoting Daoist teachings; third, masters attaining complete merit; fourth, fellow practitioners jointly realizing immortality; fifth, harmonious relationships among family and friends who revere the Dao; sixth, charitable giving to aid the needy; seventh, universal salvation of all beings; eighth, elimination of karmic transgressions; ninth, prosperity of one's household; tenth, diligent cultivation leading ultimately to transcendence. Each aspiration embodies the Daoist spirit of benefiting the world and delivering sentient beings.

The spirit visualization and incense offering section describes the deity-invocation ceremony: through burning incense, practitioners summon divine emissaries such as the Incense Officials, Dragon-Tiger Lords, and other celestial beings to descend upon the ritual altar. This causes auspicious signs like golden liquid and cinnabar-jade hues to manifest naturally in the sacred space, enabling practitioners to attain the Dao and achieve authenticity, granting blessings to ritual sponsors, and ensuring swift delivery of prayers to the supreme deity "Jade Emperor of the Most High Limitless Great Dao and Ultimate Truth."

Finally, it mentions the complete liturgy of the midday court procession, including chanting, prostrations, visualization of perfected masters, and recitation of protective incantations. Phrases like "cinnabar spirit's vermilion fire" depict the cultivation of internal true fire through visualization, symbolizing the ritual's function as a bridge between heaven and humanity to achieve the state of "harmony merging with the Dao in authenticity." The entire ceremony exemplifies Daoist religious practice of universal salvation and cultivation of perfection through Zhaijiao rituals.

This scripture describes the deity-invocation segment of a Daoist zhaijiao (grand purification ritual). Through chanting incantations and striking ritual drums, the officiating priest summons various deities to descend upon the altar.

The text first depicts the majestic scene of divine power: golden light radiates in all directions, causing malevolent spirits to scatter. Holding golden talismans (Daoist ritual implements), the priest rides clouds and dragons, scattering celestial blossoms in the void to bring peace to heaven and earth. All deities reverently attend the Divine Emperor's throne, merging with the supreme Dao.

It then details the ritual procedure: striking the ritual drum twenty-four times (a specific sacred number) to summon the primordial qi of the Three Pure Ones (Sanqing) from the highest heavens and the Supreme Elder Lord (Taishang Laojun). Simultaneously, the priest invokes the guardian spirits within his body—the Golden Boy and Jade Maiden attendants—along with thirty-six celestial officials from each of the Five Directional Thearchs. These deities stand ready in full ceremonial attire to assist in consecrating the altar.

The priest declares his intention to perform the zhaijiao, beseeching the Dao's primordial energy from the Jade Pure realm and the numinous radiance of spiritual treasures to descend, empowering him so his prayers may swiftly reach the Jade Emperor (one of Daoism's supreme deities). All participating priests present their petitions with utmost sincerity.

The text employs vivid metaphors—"ants turning a millstone" and "moths circling a lamp"—to illustrate mortal insignificance, while "a colt's fleeting shadow" symbolizes transient human life. These express the cultivator's aspiration to transcend worldly existence despite dwelling in the mundane realm. Finally, it mentions accumulating merit through repentance and scripture study, with all petitions delivered to heaven via qingci (memorials written to celestial officials).

Auspicious omens are described, such as bear dreams foretelling nobility and swallow auguries signifying peace. The Great Unity God (Taiyi) and Director of Fate (Siming) oversee one's birth chart, ensuring growth free from calamities. The entire passage vividly portrays the sacred communion between heaven and humanity in Daoist ritual.

This scripture records the prayer contents of a Daoist purification ritual (Zhaijiao), divided into three main sections:

The first section describes the family circumstances of the ritual patron. Though born into an illustrious lineage and enjoying marital harmony, the patron remained without an heir to inherit the family legacy. With advancing age bringing increasing concern about the family line's continuation, the patron devoutly conducted this ritual ceremony, hoping through Daoist rites to pray for offspring.

The text then details the ceremonial proceedings. The patron erected a solemn Mystic Altar (Xuantan, the Daoist ritual platform), arranging ritual implements like sacred swords and banners, while offering precious sacrifices including dragon-jade and phoenix-silks. During the ceremony, Daoist priests through incense burning and prostrations prayed for the deities to absolve the patron's karmic debts from past lives and bestow a healthy, intelligent male heir - ensuring family prosperity, enduring blessings, and bringing honor to the ancestors.

The conclusion presents two standardized incense-offering liturgies. The first incense offering honors the "Supreme Treasure of Ultimate Truth" (the highest Daoist deities), praying for the emperor's welfare and national harmony. The second offering venerates the "Supreme Treasure of Sacred Scriptures" (Daoist canonical texts), invoking blessings for civil and military officials. Each prayer concludes with the phrase "union with the Dao in truth" (Yu Dao He Zhen), expressing the ultimate aspiration of merging with the Great Dao.

[Note: The term "Zhaomu" refers to ancestral temple arrangements, here representing family lineage; "chentiao" (lit. "milk teeth") symbolizes young offspring at the age of teething. The ritual's "nianxiang" refers to the distinctive Daoist three-stage incense burning, with each stage carrying specific symbolic meaning.]

This scripture is a prayer text from Daoist zhaijiao (purification ritual) ceremonies, primarily containing confessions to deities and blessings. During the ritual, the priest expresses devotion to the celestial beings of the ten directions through incense offerings, praying for the dispelling of calamities and the peace of the nation and its people.

The priest first pays homage to the deities of heaven and earth, describing an idealized vision of a prosperous and harmonious age: where governance is just and the people live in contentment, with mulberry and hemp fields stretching far and wide, peach and plum trees in full bloom, city gates left unbarred at night, and merchants traveling without worry. These auspicious visions are attributed to the virtuous power (De) of the "Venerable Teachers, Great Sages, and Assembled Perfected Ones." While burning incense, the priest makes a vow, aspiring to attain unity with the Dao (the Way) upon achieving enlightenment, thereby preserving eternal purity and tranquility.

The prayer then turns to the east for repentance, confessing the transgressions of the ritual participants (the devotees) before the Supreme Lingbao Heavenly Worthy of the Boundless Great Dao (one of the highest deities in Daoism) and the various immortals and divine officers of the eastern realm. The listed offenses include violating ethical principles, harming nature (such as wantonly felling trees or hunting living creatures), and medical malpractice that harms the unborn. These actions are believed to cause familial misfortunes, such as dwindling descendants and obstructed fortunes. Through incense offerings and taking refuge, the devotees beseech the mercy of the eastern deities to absolve their karmic obstacles.

The ritual particularly emphasizes the "Three Refuges"—taking refuge with the body, the spirit (Shen), and life itself—signifying the complete surrender of one’s physical, spiritual, and mortal existence to the Dao. This repentance ceremony reflects the Daoist concept of "inherited consequences" (chengfu), which holds that human actions influence both personal and ancestral fortune and misfortune.

This passage from the Lingbao Lingjiao Jidu Jinshu (Golden Book of Salvation According to the Numinous Treasure Tradition) contains liturgical texts used in zhaijiao (purification rituals), comprising supplications and hymns of praise.

The first section presents a prayer for the ritual patron. It entreats the deities to pardon the faults of the patron and his wife, that she may conceive smoothly and bear a son endowed with both virtue (De) and wisdom. May this child enjoy robust health and longevity, bring honor to the family lineage, and perpetuate ancestral heritage. Upon attaining the Dao, may he merge with the Great Way and achieve true harmony.

Following this are several buxuci (Daoist ritual hymns). The first depicts immortals riding cloud-chariots traversing the ten directions, pausing at the Mystic Scenery Abode (Xuanjing'a), gazing up at celestial terraces piercing the heavens and down upon violet mists swirling below. In the paradise of the Supreme Venerable Sovereign (Taishang Laojun), assembled transcendents sit together on lotus thrones. Through sustained cultivation, one becomes a zhenren (perfected being) with harmonized qi and blood, attaining endless longevity surpassing the ten-thousand-year celestial tree.

The second hymn describes adepts following masters of the Great Dao to cultivate, receiving spirit talismans from the Immortal Lord Wuying. The Perfected of Great Unity (Taiyi Zhenren) holds celestial scriptures while sarira radiate golden light. Divine dragons arrive with chariots to welcome them as celestial venerables descend on clouds. The cultivator ascends effortlessly amid snowfall-like blossoms as all join hands to worship at the Jade Capital Mountain (Yujingshan), the highest Daoist paradise.

The third portrays the celestial landscape: qian trees (immortal trees) glow resplendently; within seven-jeweled groves dwell three hundred divine creatures, countless lions roam freely, flying dragons coil, and phoenixes sing in rhythmic harmony. Numinous breezes stir exotic blossoms, their rare fragrances permeating the air. How could those without transcendent capacity indulge in such paradisiacal splendor?

The "Three Commencements" section extols the flourishing of Daoist teachings: the nation prospers, scriptures circulate widely, celestial and mortal aspirations unite as all enter the Great Vehicle (Dacheng) realm. Through sincere cultivation of merit fields (futian), the Dharma Wheel turns unceasingly—seven generations of ancestors ascend to heaven while practitioners themselves achieve daylight ascension.

Concluding with the "Three Prostrations" rite: priests devoutly kowtow—first to the Supreme Dao, second to the Thirty-Six Sacred Scriptures (core Daoist canon), and third to the Great Master of Mystic Central (Laozi). They then reaffirm their ritual offices (fayi) and jointly memorialize the sacred ranks with all attending celestial officials.

The epilogue cites historical exemplars: the Dou family's hidden virtue (De) brought five sons to prominence, the Wang clan's unspoken merits manifested in three noble academias, the Yin ministers served the Han court, while Empress Cao governed behind curtains in Song times—all illustrating how descendants' glory stems from ancestral virtue accumulation. Canonical records clearly attest: blessings follow the virtuous, calamities pursue the wicked, with all grace flowing from celestial bestowal.

This passage describes a devout practitioner (known as the "fasting master") who, troubled by the lack of offspring to continue the family lineage, earnestly performs a zhaijiao (purification ritual) to seek divine blessings. The practitioner reflects on possible transgressions that may have caused this childless state: acts of disloyalty or dishonesty, violations of ethical principles, blasphemy against natural phenomena, abuse of punishment, use of poisonous drugs, or harm to living creatures—believing such karmic obstacles have prevented progeny. Alternatively, it might stem from astrological incompatibility between spouses or miscarriages after conception.

Through burning incense, scattering flowers, and cultivating purity in ritual practice, the practitioner now repents these offenses, beseeching the immortal sages for compassionate protection. Special prayers are directed to the Holy Mother of the Guarded Chamber (patron deity of childbirth) for successful conception, and to the Great God Overseeing Birth for safe delivery. May the child be born at an auspicious hour, blessed with prosperity and longevity, surrounded by descendants in harmony, allowing the couple to enjoy peaceful twilight years together.

The text culminates in twelve sacred vows: May the Dao spread widely to enlighten all beings; may favorable weather bring abundant harvests; may every household dwell in safety and joy; may both the realms of Yin and Yang be nourished by the Dao's Qi (vital energy). These aspirations simultaneously manifest the compassionate teachings of the Celestial Worthy and demonstrate the practitioner’s sincere devotion.

Notably, the "Twelve Vows" section emphasizes: The first vow prays that the truth of the Dao’s natural wuwei (non-action) may propagate widely—that through sacred teachings, the obstinate may be transformed, enabling all cultivators to transcend worldly dust, abide eternally with heaven and earth, and dwell forever beyond sorrow.

This passage contains the Twelve Great Vows from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, expressing a practitioner's grand aspirations for cosmic harmony and universal peace. Here's a modern vernacular interpretation:

The first vow prays for the heavens to remain pure and expansive, their vast canopy protecting the earth while preserving the authentic Qi (vital energy) from dissipation. May the four seasons cycle harmoniously, nations enjoy stability with prosperous citizens, peace prevail under heaven, all living beings receive blessings, and calamities be permanently averted.

The second vow beseeches the earth to eternally sustain all creation without sinking or collapsing, with ocean waters contained within their bounds. May the land safeguard nations, people dwell in contentment, all receive protection in life and death, crops flourish abundantly, and every being benefit from the earth's nourishment.

The third vow desires the sun and moon to shine perpetually without eclipses or diminishment. May their radiant purity illuminate all celestial realms, dispel darkness, stabilize cosmic operations, perpetuate peace across generations, and moisten all beings with their grace.

The fourth vow invokes the stars to shine in concert with the sun and moon, their brilliance reaching the ten directions. May constellations maintain their proper positions in orderly motion, shielding nations from disasters while ensuring tranquility across the four seas.

The fifth vow hopes for seasonal transitions to occur punctually with temperate climates free of calamities. May plagues vanish, universal peace prevail, harvests abound, nations prosper, and people rejoice.

The sixth vow depicts clouds condensing like mist, floating aloft to canopy the sky. May vapor gather and disperse naturally while immortals (Xian) and perfected beings (Zhenren) dwell in this realm together, widely dispensing beneficence to aid the world and benefit humanity, granting people longevity matching heaven and earth.

The seventh vow desires winds and rains to arrive seasonally, nurturing all things to flourish. May state reserves overflow and commoners enjoy abundant clothing and food.

The eighth vow invokes the Five Sacred Mountains to steadfastly guard their cardinal directions, towering majestically as celestial palaces. May they protect the nation's enduring fortune, shelter countless people, and remain revered sacred sites for all.

The ninth vow prays for rivers and oceans to remain vast and inclusive, nourishing even the tiniest creatures. May profound depths stay gentle and moistening, enabling humans to celebrate with heaven while enjoying rock-solid longevity.

The tenth vow wishes sovereigns to govern thriving kingdoms with peaceful borders free from warfare. May heaven send auspicious signs, teachings spread widely, people sing praises, and perpetual joy prevail.

The eleventh vow embraces all living beings—born and unborn—granting them safety. May all things receive primordial Qi (cosmic source energy), plants endure winter without withering, all attain salvation with vibrant vitality, and align with the great Dao's truth.

Finally, practitioners are reminded to visualize deities (Shen) with focused contemplation, offer incense, and resonate with these grand vows. These aspirations embody the Daoist cultivation ideals of "universal compassion and salvation for all," reflecting the profound integration of spiritual practice with cosmic care.

This scripture describes the ritual procedure of the Evening Court Ceremony (Wanchao Xingdao) in Daoist practice. The presiding Daoist priest (referred to as "your servant" in the text) burns incense and offers prayers at the altar to summon various deities.

The text first mentions how protector deities like the Incense Official Messengers and the Dragon-Tiger Lords will descend upon the purification altar, causing celestial medicines such as Golden Nectar, Cinnabar Azure, and Mushroom Blossoms to spontaneously manifest. Through these incense offerings, the priest prays that practitioners may attain the Dao and achieve immortality, that the ritual sponsor receives blessings, and that both the realms of Yin and Yang receive divine grace. Jade Maidens and Immortal Youths will guard the incense smoke, swiftly delivering the priest's petitions to the supreme Jade Emperor (Yuhuang Shangdi).

Following this comes the chanting of the "Processional Hymn" and "Incense Offering Hymn." During the "Guardian Spirits Incantation," the priest invokes the auspicious Qi of the Five Planets (representing the Five Phases: Metal, Wood, Water, Fire, Earth) through magical spells. By drawing upon the divine power of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) and using ritual implements like jade talismans and precious commands, the ceremony subdues demonic forces. Divine light illuminates all, dispelling darkness as myriad immortals descend, allowing all beings to benefit from the Dao's grace.

The priest then strikes the ritual drum twenty-four times to summon the internal guardian spirits (Gongcao) within his body, including Golden Youths and Jade Maidens, along with local earth deities (Tudi Shen) to assist in completing the ritual. The priest declares the specific purpose of the Evening Court Ceremony (the "intention" mentioned refers to concrete prayer requests), praying for the Dao's Qi from the Jade Pure Realm and the wondrous light of Numinous Treasure (Lingbao) to descend, ensuring swift transmission of petitions to the Jade Emperor.

The final "Invocation of Ritual Status" involves both priest and participants sincerely presenting their appeals. The text describes the Dao's profound mystery—how it transforms and nurtures all things between heaven and earth, existing before the cosmos formed while governing all natural patterns. Here, the "Image-Emperor" (Xiangdi) refers to the Dao's primordial source, and the phrase "mystery upon mystery" (Xuan zhi you xuan) quotes the Daode Jing, illustrating the Dao's profound unfathomability.

This text is a Qingci (memorial to the deities) used in Daoist Zhaijiao (purification rituals), expressing the devotee's prayer for offspring and family prosperity.

The passage begins by stating that all living beings receive their physical form and life through the primal Qi of heaven and earth. Though we practitioners are like fledgling phoenixes yet to mature or young kun-fish yet to transform into rocs, still harboring unfulfilled lofty aspirations, we persistently cultivate ourselves. Aligning with the movements of the sun and moon to nurture our Shen (spirit), we are determined to rectify past shortcomings, perform meritorious deeds, and study the true Dao. Now that the devotee makes this sincere supplication, we dare not neglect conveying their plea.

Through classical allusions, the text then illustrates the importance of family lineage: The Book of Songs uses locust swarms to symbolize numerous descendants and qilin footprints to praise flourishing noble houses—all being blessings bestowed by heaven. Xiao He of the Han dynasty gained prominence through the descent of the Pleiades star deity, while Li Bai (styled Taibai) of the Tang dynasty received his literary genius when the Venus star entered his embrace. Such achievements and blessings all stem from ancestral accumulation of De (Virtue), bringing honor to family heritage.

Though the devotee enjoys physical wholeness with balanced Five Phases, receives heaven-and-earth's protection, and maintains marital harmony, they grieve over lacking heirs to continue the family line. Fearing ancestral temples left unattended and family traditions broken, they have purified the ritual space, erected the altar, hung pearl banners and jade canopies, performed celestial music of the Nine Heavens, and displayed ritual implements like dragon-jade and phoenix-silk. Their prayers seek:

1. The removal of karmic obstacles from past lives and renewal of auspicious fortune

2. Marital bliss and family prosperity like the auspicious appearance of three phoenixes

3. The spiritual response of the qilin delivering a son, ensuring safe childbirth and family flourishing

4. The continuation of ancestral blessings and unbroken lineage of descendants

Finally, during the evening ritual procession, the incense prayer states: May this fragrance ascend directly to the celestial court as offering to the Supreme Ultimate Truth. We reverently worship the Three Supreme Pure Ones (Sanqing), dedicating these merits to pray for the emperor's daily advancement in Dao-De (Way-Virtue) and sagely governance—may he wield the "Great Image" (Dao) to benefit the people, and ride the soaring dragon to stabilize the realm.

This passage integrates astral beliefs, ancestor veneration, and Daoist cultivation philosophy. Through ornate language and abundant classical references, it exemplifies the distinctive features of Daoist Keyi (liturgy) for devotees seeking progeny.

This scripture depicts a Daoist purification ritual (Zhaijiao). The presiding Daoist priest (referring to himself as "this minister") leads devotees in offering incense to the supreme Daoist deities, the "Three Venerable Ones of the Great Supreme" (Taishang Sanzun), praying for national prosperity and social harmony.

The ceremony begins with praises for the ruler's virtuous governance: externally implementing benevolent policies like spring rains nurturing all things, internally upholding filial piety while practicing frugality and caring for the people. The first incense is then lit, its smoke rising gracefully as an offering to the "Supreme and Most Perfect Treasure of Scriptures" (the highest Daoist texts). All participants bow deeply, praying for loyal counsel among court officials, impartial justice, secure borders, and bountiful harvests.

The second incense offering is made to the "Supreme and Most Perfect Treasure of Masters" (Daoist patriarchs), with prayers for peace across the land, stable territories, prosperous communities free from warfare, and auspicious signs appearing everywhere.

The final third incense is offered to the "Supreme and Most Perfect Treasure of the Dao" (the ultimate truth of Daoism), wishing for eternal tranquility under heaven. The ritual involves three formal petitions and three sets of prostrations, with the chief priest and all participating officials/devotees joining in solemn supplication.

The recurring phrase "union with the Dao in perfect truth" (Yu Dao He Zhen) represents the highest spiritual attainment in Daoism—complete fusion between human and the Way. "Taking refuge in the supreme virtue of enlightened masters and sages" expresses devotion to the noble qualities of realized beings. Through incense offerings, prostrations, and vow-making, the entire ceremony embodies the Daoist religious ideal of "praying above for the nation's fortune while delivering salvation below to all living beings."

This passage discusses the Daoist concepts of karmic retribution and repentance through spiritual practice. It explains how fundamental human relationships like those between parents and children or spouses are rooted in cosmic principles, yet misfortunes such as infant mortality or miscarriages often stem from accumulated karmic debts from past lives.

Classics like the Scripture of Central Admonition (Zhongjie Jing) and Tract of Actions and Retributions (Ganying Pian) meticulously document the cause-and-effect dynamics of virtuous and harmful actions. A person's moral character manifests through daily conduct, with all judgments of right and wrong arising from one's authentic spiritual cultivation. While ordinary people remain ignorant of these workings, the celestial beings silently observe everything.

Here we encounter a devout practitioner (zhai zhu) advancing in years without offspring. In deep self-reflection, he fears his present childless state may result from past transgressions—perhaps hunting that devastated mountain forests, trapping animals indiscriminately (including their young), springtime livestock slaughter, or summer harvests of flowers and fruits—all actions potentially incurring this karmic consequence.

Tormented day and night, the practitioner seeks purification through ritual bathing, fasting (zhai), and repentance to dissolve these karmic obstructions. He implores the deities to pardon his past wrongdoings and bless him with progeny. Specifically, he petitions the Nine Radiance Youth (a Daoist guardian deity) to safeguard fetal health and the Six Jia fertility spirits to ensure safe childbirth, praying for marital harmony, mother-child wellbeing, and the continuation of family lineage.

The text concludes with benedictions for universal peace, favorable weather, and auspicious omens like the appearance of the mythical River Chart and Luo Writings. It expresses hope that officials in the visible world govern with benevolence while underworld judges administer justice with compassion—thereby restoring cosmic harmony. This passage exemplifies core Daoist teachings about "inherited karmic burden" (chengfu) and the use of purification rituals (zhaijiao) to transform misfortune into blessings through spiritual practice.

This passage describes the invocation segment within a Daoist zhaijiao (purification ritual). The Heavenly Venerable (Tianzun, the supreme deity in Daoism) compassionately heeds the sincere prayers of devotees. The presiding Daoist priest (referred to as "your servant" in the text) reverently petitions the deities, expressing twelve auspicious vows.

During the visualization of divine beings and the offering of incense, the Incense Official Envoys (deities overseeing ritual offerings), the Left and Right Dragon-Tiger Lords (guardian generals), and various attendant spirit officials descend. The prayer wishes that the ritual space may spontaneously manifest golden liquid (an alchemical substance), cinnabar-jasper (elixir ingredients), and magic mushrooms (lingzhi herbs), allowing numerous immortal beings to gather before this sacred incense burner.

The priest prays for his own progress in cultivating the Dao and attaining immortality, for the ritual participants (known as zhaizhu) to receive blessings, and for all beings across yin-yang realms to receive divine grace. The invocation beseeches celestial youths and jade maidens from the ten directions to guard the incense smoke and swiftly deliver these petitions to the supreme Jade Emperor (Yuhuang Shangdi, one of Daoism's highest deities).

The concluding mention of the "Exit Hall Hymn" indicates this is a ritual chant recorded in Volume 237 of the Lingbao Lingjiao Jidu Jinshu (Golden Book of Lingbao Salvation Rituals). The entire passage exemplifies the religious ceremony through which Daoist practitioners communicate between heaven and humanity via incense offerings and divine visualization during zhaijiao rituals.