《靈寶領教濟度金書》Vol. 240

This scripture records the specific procedures and incantations of the morning court ritual (a dawn ceremony) practiced by the Lingbao (Numinous Treasure) school, one of Daoism's major lineages. Compiled by Southern Song dynasty Daoist Lin Lingzhen, it forms part of the liturgical (Keyi) section in the Lingbao Lingjiao Jidu Jinshu (Golden Book of Numinous Treasure Salvation Through Teaching).

The ceremony begins with preparatory actions: burning incense, paying homage to ancestral masters, and engaging in visualization (cunxiang, focused meditation on deities). The priests then recite the "Wei Ling Zhou" (Guardian Spirit Incantation), a protective chant describing the powers of various deities: the azure yang energy illuminates the four directions, the Divine Tiger (a guardian beast) expels evil, and flying bells (ritual instruments) circulate, capable of destroying malevolence and subduing demons. The incantation mentions specialized Daoist terms like "jiuwei bawei" (nine subtleties and eight powers, referring to mystical forces) and "zhonghong liuding" (central yellow and six ding, representing internal deities and guardian generals), invoking these sacred powers to purify the ritual space.

Next, the master strikes the ritual drum twenty-four times, symbolizing communication between heaven and earth. This summons both the "sanwu gongcao" (three-five merit officers, internal guardian spirits cultivated through practice) and external deities, including golden boys and jade maidens, as well as the "wudi zhifu" (five emperors' direct emissaries, envoys of the five directional thearchs), requesting their assistance in conveying prayers.

The ritual's core involves petitioning the celestial honored ones. The master declares their role as representative of devotees presenting supplications to the highest deities. Invocations include the supreme Daoist trinity "Sanqing" (Three Pure Ones: Yuanshi Tianzun, Taishang Daojun, and Taishang Laojun), along with major deities like the Jade Emperor, Ziwei Dadi (Great Emperor of the Purple Tenuity, regulator of celestial patterns), Houtu Huangdiqi (Imperial Earth Deity), and Nanji Changsheng Dadi (Great Emperor of Longevity of the Southern Pole). The ceremony concludes by beseeching the presence of Leibu Tianzun (Thunder Department's Universal Transformation天尊) and all perfected sages from the ten directions.

Through meticulous liturgical procedures, specific incantations, and visualization techniques, the ritual constructs a bridge between humans and deities, aspiring to achieve the state of "union with the Dao" (yu dao he zhen). Parenthetical notations (such as "臣" - "your servant") represent fixed ritual formulas for the officiant's self-reference.

This scripture passage describes the memorial text used by the Lingbao (Numinous Treasure) school of Daoism when conducting zhaijiao (purification rituals) to petition the celestial deities. It begins by enumerating the highest echelons of the Daoist pantheon: the Celestial Emperor and Daojun (supreme deity of Daoism) residing in jade palaces, along with various immortal officials and perfected lords who oversee scriptures and guide sentient beings.

These deities govern the Qingwei Heaven (one of the Three Pure Heavens in Daoism), operating the cosmic transformations through the primordial ancestral Qi (the fundamental energy of the universe). They manifest divine radiance during the Chijing eon (a cosmological cycle in Daoism). The profound mystery of the Dao is beyond words—the creative work of heaven and earth operates spontaneously, and all life is born through the interaction of yin and yang (the two primal forces).

The Daoist priest drafting the memorial humbly compares himself to a frog at the bottom of a well, acknowledging his limited understanding, yet he remains devoted to the Dao. Through the zhaijiao ritual, they seek to rectify faults and accumulate merit. Now, they prepare to submit the qingci (a formal petition to the gods) on behalf of the ritual patron, expressing their sincere devotion.

The patron comes from a scholarly family, upholding integrity and moral conduct, and is about to assume an important official post. However, fearing unfavorable circumstances that may bring misfortune, they worry that their current position does not match their abilities. Well-versed in classical texts and aspiring to serve in governance, they fear their talents may go unrecognized. Thus, through this zhaijiao ritual, they earnestly pray before the three-tiered altar, seeking divine protection to remove career obstacles and fulfill their aspirations. The ceremony follows strict hierarchical protocols, embodying the Daoist principle of cosmic harmony between heaven and humanity.

At dawn during the Daoist ritual ceremony, incense smoke coils upward into the empty sky as banners sway gracefully, and candlelight flickers against the azure heavens. The resonant tones of bells and chimes ring out harmoniously, praying for the divine dragon's blessings to descend—bestowing past magnanimous favors, erasing karmic transgressions, and achieving merit and renown. Now begins the morning ritual procession; all masters are invited to participate together.

During the first incense offering, we pray that the fragrant smoke ascends directly to the celestial realm, making offerings to the supreme Dao Treasure (the highest truth of Daoism). With utmost devotion, we submit our body, mind, and life to the Great Dao, prostrating ourselves in reverence. May this merit be dedicated to the heavens in prayer for His Majesty the Emperor: May his virtuous governance shine as brightly as the sun and moon, his lifespan tower as high as Mount Song and Mount Heng, and his blessings stretch as boundlessly as the vast ocean. May the realm be unified, governance unimpeded, and teachings spread far and wide, so that war may cease and the people live in peace and prosperity. Now we burn incense and take refuge in the sacred Celestial Worthies and Immortals, praying that upon attaining the Dao, eternal longevity may be preserved.

During the second incense offering, the fragrant smoke makes offerings to the supreme Scripture Treasure (the sacred texts of Daoism). With devout reverence, we dedicate this merit to the fasting master (the one presiding over the purification rites), wishing him joy in music and literature, passing down poetry and ritual teachings through generations. Like the great roc spreading its wings to soar southward, or the immortal crane riding the wind back north—may his long-accumulated talents and virtues finally manifest. When serving the nation, may he defend its borders; when entering court, may he enjoy boundless honor. Now we burn incense and take refuge in the sacred Celestial Worthies and Immortals, praying that upon attaining the Dao, eternal peace may be secured.

During the third incense offering, the fragrant smoke makes offerings to the supreme Master Treasure (the founding patriarchs of Daoism). With devout reverence, we dedicate this merit to bless all officials, common folk, and soldiers across the land. May martial prowess pacify the realm, and civil virtue enlighten the people, so that clouds part over the Longshan region to reveal flourishing mulberry and hemp fields (symbolizing agricultural prosperity).

This scripture depicts a vision of harmonious peace: In the borderlands, the moonlight shines clear and cold as people plant elms and willows to beautify the night. The fields are filled with farmers carrying their tools, while the frontiers no longer see soldiers bearing weapons. Birds soar and fish leap—all beings dwell in perfect harmony. A hundred beasts dance, and phoenixes descend in this ultimate age of great peace, where all exist in serene contentment.

Through the incense-burning ritual, we reverently take refuge in the virtue (De) of our masters and the Great Sage-Realized Ones, praying that upon attaining the Dao, we may forever abide in purity and tranquility, merging as one with the Great Way.

Next follows the hymn of praise from the liturgy:

"Take the practice of the Dao as your lifelong companion,

Cherish the scriptures as you would pearls and jade.

Through upholding precepts, restrain the six senses (eye, ear, nose, tongue, body, and mind),

Through mindful devotion to the Dao, dissolve desires.

Embrace simplicity to stabilize upright Qi,

Attain transcendent stillness in spiritual silence.

Thus, even celestial demons will revere and protect you,

Bestowing blessings for generations to come."

Then comes the threefold prostration:

First, bow to the supreme origin of the Dao.

Second, bow to the thirty-six revered scriptures.

Third, bow to the ancestral masters who transmitted the great teachings.

During the ritual, the presiding priest and all assembled officials devoutly invoke:

From the highest—the Celestial Venerable of Primordial Beginning (Yuanshi Tianzun), the Lord of the Dao (Taishang Daojun), and the Most High Lord Lao (Taishang Laojun)—the Three Pure Ones (Sanqing), to the Jade Emperor (Yuhuang Shangdi) and the Great Emperor of Purple Tenuity (Ziwei Dadi), rulers of the celestial court, to the Empress of Earth (Houtu Huangdiqi), deity of the land, and the Celestial Venerable of Universal Thunderclap (Leisheng Puhua Tianzun), along with the thirty-six scriptures and all realized beings through the ages—all are reverently invited.

The scripture recounts:

Just as the Dou family's virtuous deeds brought five sons to prominence,

And the Wang lineage's benevolent governance left three locust trees in fragrant memory,

Saving a thousand lives ensures flourishing descendants,

And ancestral sacrifices endure for a hundred generations through accumulated virtue.

These karmic rewards are recorded in the classics,

Witnessed by Heaven itself—

All arise from merit cultivated across lifetimes.

(Note: The "six senses" refer to the desires of the eye, ear, nose, tongue, body, and mind. The "threefold prostration" is a key Daoist liturgical act. The "thirty-six revered scriptures" collectively denote essential Daoist texts. The "Great Master of Mysterious Centrality" refers to the ancestral teacher who transmitted the core teachings of the Dao.)

This devout patron of the purification ritual (Zhaijiao) sincerely petitions the deities for success in official career and scholarly honors. He reflects upon transgressions committed since time immemorial: failing to uphold the "Four Knowings" (heaven's knowledge, earth's knowledge, your knowledge, my knowledge), being ensnared by the "Three Delusions" (greed, anger, ignorance), indulging in the "Ten Wrongdoings" that violate moral principles, and succumbing to the "Seven Emotions" that tarnish reputation.

His offenses have been recorded in the registers of the Five Directional Heavenly Emperors, creating karmic entanglements with the Four Departments (referring to the deities Si Ming [Life Registrar], Si Lu [Fortunes Registrar], Si Fei [Wrongdoings Registrar], and Si E [Calamities Registrar]). Whether due to ancestors of seven generations failing to accumulate hidden virtue (Yin De), or his own lack of meritorious deeds, compounded by malefic stars like Mars and Ketu appearing in his astrological houses of Virtue and Official Position—these obstacles hinder his career advancement.

Now he reverently establishes this ritual altar to confess his faults before the Ten Directional Deities, paying homage to the Three Treasures (Dao, Scriptures, and Master-Teachers), seeking transformation through repentance. He prays that when the imperial court selects worthy candidates, he may gain opportunities—diligent in external duties while achieving internal promotions. May his family attain glory like the Eight Dragons of the Xun clan (eight illustrious sons of Eastern Han scholar Xun Shu), or achieve noble status like Yu Gong (father of Western Han official Yu Dingguo), becoming pillars of the state.

His vows comprise three aspects: First, praying for personal cultivation success, with ancestors of seven generations liberated from suffering to ascend to heaven; Second, wishing the emperor may govern with Dao-Virtue (Dao-De), bringing universal peace and foreign submission; Third, beseeching the ritual master's merits to reach perfection, with teachings manifest clearly, ultimately attaining immortal Dao.

The text references key Daoist concepts: the "Three Paths" (of fire, blood, and blades) and "Five Realms" (celestial, human, animal, hungry ghost, and hell) concerning reincarnation. This passage exemplifies the Daoist ritual practice of dispelling misfortune and seeking blessings through confession and vow-making in Zhaijiao ceremonies.

This passage expounds on ten virtuous aspirations for Daoist cultivators and describes the Shen-preservation and incense-burning rituals in Zhaijiao (purification ceremonies).

The text first enumerates ten wholesome thoughts practitioners should maintain: First, wishing fellow cultivators swift attainment of the Dao and ascension as immortals, mutually supporting one another. Second, desiring family harmony that esteems benevolence and righteousness while devaluing material wealth, setting exemplary conduct for society. Third, aspiring to selfless charity toward Daoist priests and the impoverished, enabling all people to find their proper place. Fourth, praying for the salvation of even the smallest creatures. Fifth, seeking absolution for karmic transgressions across lifetimes, redeeming faults through virtuous deeds. Sixth, wishing for prosperous households that produce sages across generations. Seventh, vowing sincere devotion to master-disciple lineages and scriptures without negligence, universally delivering all beings with equanimity. The ultimate goal remains achieving higher immortality—ascending in broad daylight to behold the Supreme Dao Ancestor (Taishang Daozu), riding clouds and cranes to unite with the Dao.

The text then details the Shen-preservation during incense rituals: Divine emissaries like the Incense Official Envoys and the Left-Right Dragon-Tiger Lords descend upon the altar space, causing spontaneous manifestations of golden elixirs and jade-blue auspicious signs as hundreds of perfected spirits gather before the censer. Petitions seek the cultivator's Dao-realization and the ceremony host's blessings, benefiting both yin and yang realms. Jade maidens and immortal youths from the ten directions guard the sacred smoke, swiftly conveying prayers to the Jade Emperor of the Supreme Non-Ultimate Great Dao (Yu Huang Shangdi).

A colophon identifies this as the "Chu Tang Song" section from scroll 240 of the Lingbao Lingjiao Jidu Jinshu (Numinous Treasure Salvation Through Golden Writings), a foundational Lingbao school text documenting Jidu (salvation) Keyi (liturgies) with extensive Zhaijiao protocols and cultivation essentials.