《靈寶領教濟度金書》Vol. 244

This scripture records the complete liturgy (Keyi) of the morning court ritual from the Lingbao tradition (one of Daoism's major schools), primarily used for longevity prayers. The ceremony was compiled and systematized by Master Lin Lingzhen, known as Shuinan Xiansheng, during the Southern Song dynasty.

The ritual begins with Daoist priests offering incense and hymns, paying homage to ancestral masters according to established protocols while focusing their intention. They then recite the "Guardian Spirit Incantation" (Weiling Zhou) — a protective mantra for exorcism that invokes: "The azure Yang energy illuminates the four directions, the Divine Tiger (a guardian beast) expels malevolent forces, and the flying celestial bells subdue demons." The incantation petitions various deities to assist in purging wickedness, restraining demonic hordes, and restoring clarity between heaven and earth.

Next, the ritual master strikes the ceremonial drum twenty-four times (a number symbolizing the celestial cycles in Daoist cosmology) to summon thirty-two guardian deities cultivated within the practitioner's body, including the Merit Officials (Gongcao, divine functionaries), Golden Boys and Jade Maidens, while notifying the local earth god (Tudi Shen) for assistance. The master declares the purpose of this purification ritual (Zhaijiao), praying for the miraculous light from the Jade Pure Realm (the highest Daoist heaven) to descend, ensuring their supplications reach directly before the Jade Emperor (Yuhuang Shangdi, one of Daoism's supreme deities).

Finally, the master leads all participating Daoists in solemnly invoking the pantheon of Daoist deities, including: the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, supreme deity), the Most High Lord Lao (Taishang Laojun), the Jade Emperor, the Purple Tenuity Emperor (Ziwei Dadi, regulator of celestial movements), the Queen of Earth (Houtu Niangniang, goddess of the earth), the Great Emperor of Long Life of the South Pole (Nanji Changsheng Dadi), and numerous other celestial worthies. These deities govern various domains such as life, blessings, thunder rites, etc., and the assembly seeks their divine protection through devout prayer.

In the supreme celestial realm of Purple Subtlety Upper Palace, the highest sacred domain of the Lingbao (Numinous Treasure) tradition, the Most True Luminous Sovereign Dao Lord resides upon a seven-jeweled jade terrace. Here are also found the four assisting deities—Chief Minister, Chief Steward, Chief Guardian, and Chief Mentor—along with the Five Directional Celestial Emperors, twelve immortal ministers, thirty-six guardian deities of the sacred scriptures, masters who transmit the profound teachings, the Great Sages of the Three Heavens, the three True Lords who transmit the Lingbao scriptures, and all the authentic spirits of the Three Realms affiliated with the Lingbao Palace.

It is said that when the cosmos first opened, the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity of Daoism) revealed the cosmic blueprint, illuminating the six directions with the radiance of true Dao. The Mystic Sovereign (Xuhuang, a revered Daoist divinity) governed the cosmic operations, bathing the eight directions in the light of wisdom. Above, they regulated the celestial order; below, they established the principles of earthly governance. In that era of pristine Wuwei (non-action), they created heaven and earth from primordial chaos; through the mysterious and subtle, they initiated the sacred current after the state of undifferentiated unity. These deities hold the mechanisms of creation, presiding over the balance of heaven and earth.

We who cultivate the Dao aspire to explore its profound mysteries with dedicated practice. Though dwelling in the mundane world, we struggle to directly comprehend the secrets of the Yellow Court (Huangting, key to internal cultivation); though yearning for immortal realms, we can only meditate before the Purple Portal (a cultivation site). We vow to accumulate merit and rectify faults, hoping to attain true Dao through receiving teachings. Whenever someone sincerely takes refuge, we shall report to the heavens; now receiving the petition from the fasting patron (Zhaizhu, host of the ritual), we naturally present it to the celestial court.

This cyan petition (Qingci, a Daoist memorial to deities) expresses the patron’s devout heart. It states: "Not disregarding the elderly was an ancient precept of the Shang dynasty; venerating longevity is a canonical institution of the Zhou." The patron has long cultivated body and mind, seeking to prolong life; through decades of worldly experience, they’ve maintained aspirations for longevity. Their broad experience ensures they understand elder respect in courtly affairs; their extensive knowledge makes them honor seniority in village customs. With advancing years comes strengthened virtue—all through heaven’s protection granting health and longevity.

This patron, nurtured by the Qi (vital energy) of the Five Phases (Wuxing: Wood, Fire, Earth, Metal, Water) and formed by the circulation of Yin-Yang, receives the illumination of sun, moon, and stars, blessed by heaven’s canopy and earth’s support. Their family has inherited literary traditions for generations, often feasting in blessed lands; studying classics through the ages, they aspire to peaceful longevity. Their household shines with prominence, their descendants flourish abundantly. Without appealing to the Mystic Vault (heaven), how could they obtain the grace of the Yellow Primordial (cosmic unity)? Thus, they reverently prepare an altar before the lunar steps, open brocade pouches, offer dragon-engraved jades to the ten-directional immortal realms, and adorn phoenix-patterned silks with five-directional sacred objects.

During the ritual, ethereal hymns resonate as rainbow banners flicker amidst clouds; Sanskrit chants flow while feathered canopies dance in lush scenes. Celestial flowers fall like rain; ninefold immortal music resounds. White-jade chariots emit true light; purple-gold auspicious signs manifest Dharma forms. All this serves to absolve the patron’s transgressions, prolong their life, and shower grace upon both Yin and Yang realms.

At dawn during the Daoist ritual, the officiating priest leads devotees in making three incense offerings for blessings. During the first incense offering, as the fragrant smoke spirals upward, the offering is made to the supreme "Treasure of the Dao" (the essence of Dao itself). The congregation kneels in reverence, dedicating the merit to the emperor, praying that he may unite with the Dao, surpassing the achievements of ancient sage-kings—like driving the eight celestial steeds to expand blessings, or riding the six-dragon chariot to establish foundations for longevity, attracting tribute from all quarters and bringing peace to the realm.

The second incense offering is presented to the "Treasure of Scriptures" (Daoist sacred texts), with merit dedicated to the fasting master (the ritual's sponsor). Prayers are offered that the fasting master may attain longevity like the constellations Ji and Yi, remain evergreen like pines and bamboos, maintain youthful vigor despite white hair, move freely between auspicious lands, enjoy family happiness free from calamities, and be constantly accompanied by auspicious signs.

The third incense offering honors the "Treasure of Masters" (Daoist patriarchs), extending merit universally to mountain and river deities, local officials, and common people. The congregation prays for harmony between Yin and Yang, support for heaven and earth, peace in border regions, tranquility in remote areas, and spring-like harmony throughout the four directions. Each incense offering concludes with the chant "Unite with the Dao in Truth," expressing the aspiration that through these meritorious deeds, all may ultimately merge with the Great Dao.

Note: This represents an important liturgical text of the Lingbao tradition, demonstrating the threefold merit dedication system for emperors, fasting masters, and all sentient beings. The "Three Treasures" (Dao, Scriptures, Masters) constitute the core objects of Daoist devotion, while the incense-offering ceremony embodies the religious function of "connecting with celestial courts above and aiding the underworld below."

This passage is an excerpt from the Lingbao Lingjiao Jidu Jinshu (Precious Scripture for Salvation through the Lingbao Teachings), a key liturgical text of the Lingbao tradition in Daoism. It details the ceremonial protocols through which practitioners communicate with the divine through incense offerings, scripture recitation, and adherence to precepts.

The practitioner begins by burning incense in the stillness of a forest grove, paying homage to the supreme masters and perfected saints of the Dao. Through the meditative state of "union with the Dao" (Yu Dao He Zhen), they maintain inner purity and tranquility. The text emphasizes treating "the joy of the Dharma as one's spouse and treasuring scriptures like jewels"—that is, embracing spiritual practice as a lifelong commitment and valuing sacred texts as precious guides. By upholding precepts to regulate the six sensory faculties (eyes, ears, nose, tongue, body, and mind) and reciting the Dao to dissolve desires, one attains a state of serene detachment filled with upright Qi (vital energy).

The ceremony proceeds with the solemn Threefold Homage: first, to the supreme embodiment of the Dao, the "Great Dao of the Limitless Supreme" (Tai Shang Wu Ji Da Dao); next, to the foundational scriptures, the "Thirty-Six Sacred Volumes" (San Shi Liu Bu Zun Jing); and finally, to the lineage masters, the "Great Masters of the Mystic Center" (Xuan Zhong Da Fa Shi). This is followed by invocations to the celestial pantheon, including the Three Pure Ones (Sanqing)—the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Celestial Worthy of the Dao and Its Virtue (Taishang Daojun), and the Jade Emperor (Yuhuang Shangdi)—alongside the Four Sovereigns and deities like the Thunder Gods and the Life-Preserving Celestial Worthy (Baoming Tianzun).

The text employs vivid imagery to convey transcendence: the divine lingzhi mushroom is described with "eight thousand years as its spring, eight thousand years as its autumn," while the peaches of immortality "bloom once every three millennia and fruit once every three millennia." Practitioners aspire to rejuvenation by refining key energy centers—the "Golden Flower" (Jin Hua) at the upper Dantian (forehead) and the "Jade Stamen" (Yu Rui) at the middle Dantian (heart). The entire ritual unfolds in a state of fasting and purification, embodying the Daoist pursuit of harmonizing heaven and humanity through liturgy to attain longevity.

This scripture passage describes a practitioner's sincere repentance and supplication for divine protection, while expressing the grand aspiration to universally deliver all beings.

The practitioner openly confesses being clouded by worldly desires since birth, troubled by the six sensory temptations (six thieves), violating the harmony of the heavenly Dao (burning Heaven's harmony), and indulging in the three delusions (three confusions). Failing to uphold the precepts and rituals, their transgressions have been recorded in the dark registers (black tablets) of the underworld and the celestial archives (mysterious courts) of Heaven. Through the purification ritual (Zhaijiao) and the practice of the Dao, they burn incense and scatter flowers, beseeching the highest heavens (supreme mystery) for forgiveness, cleansing body and mind, and increasing blessings and prosperity.

The supplications include: purifying body and mind until they become clear as ice, multiplying blessings like rivers and seas; enjoying the fortune of health and longevity (tortoise-years and crane-calculations); harmony and joy within the family; peace under Heaven, with clear rivers and calm seas (political clarity), majestic mountains and rivers, and harmony among all beings; halting the cycles of hell (five paths ceasing their turns), eradicating the sufferings of the three wretched realms (hell, hungry ghosts, beasts); wise ministers in court and no strife among the people; seasonal winds and rains everywhere.

Finally, five solemn vows are made: first, that ancestors may transcend suffering and ascend to Heaven; second, that the nation may flourish, teachings prosper, and peace reign under Heaven; third, that the master's virtue be perfected, ascending to immortality; fourth, that fellow seekers swiftly attain the Dao of immortality, supporting one another; fifth, that family and friends live in harmony, upholding benevolence and righteousness, revering virtue as supreme, becoming models for the world.

This passage embodies the core Daoist ideal of aiding the world and delivering beings, seeking personal liberation and societal harmony through repentance and cultivation.

This scripture describes the practice and prayers within Daoist zhaijiao (purification ritual) ceremonies. Practitioners accumulate merit through ten virtuous thoughts: The sixth is reducing personal comforts to give alms to Daoist priests and those suffering from hunger and cold, praying that all people may find their proper place; the seventh prays for the salvation of even the smallest living beings; the eighth seeks absolution for past and present transgressions, making amends through good deeds; the ninth aspires for family prosperity and worthy descendants; the tenth reveres the master's teachings, diligently cultivates, widely benefits sentient beings, and ultimately attains immortality—riding clouds and cranes to unite with the Dao.

The ritual procedure unfolds as follows: Practitioners visualize deities while offering incense and prayers. Before the incense burner, protective spirits such as the Incense Official Messengers and Dragon-Tiger Lords descend, causing the altar to spontaneously manifest auspicious signs like golden nectar and immortal mushrooms, gathering the assembly of true immortals. Through the incense smoke, prayers ascend—wishing the practitioner's enlightenment, blessings for the ritual sponsor, and grace extending to both the realms of yin and yang.

During the noon court ritual, one first visualizes the master and recites the Weiling Zhou (protective incantation). This spell describes the demon-dispelling power of the Cinnabar Spirit's True Fire: Vermilion flames transform into crimson wheels, golden light erupts to purge malevolent forces, shattering all deceit and corruption. Holding the golden talisman summons deities to command dragons, ultimately pacifying the four directions through sincere devotion to the Great Dao.

Next, the ritual drum is struck twenty-four times (symbolizing communication with the divine), invoking inner protective generals (such as the Three-Five Merit Officers, Golden Lad and Jade Maidens) to assist in the ceremony, while also inviting local earth deities to jointly petition the celestial court. The practitioner prays for the Lingbao (Numinous Treasure) radiance from the Yuqing (Jade Purity) realm—the highest heaven—to descend and empower the completion of the ritual.

This scripture is a formal petition document used in Daoist Zhaijiao (purification ritual) Keyi (liturgy), where the ritual master leads the assembly of officials in expressing devout reverence to the celestial deities while reporting the purpose of conducting the ceremony.

The master addresses himself as "your servant," humbly submitting to the supreme deity, the "Most High Jade Emperor of the Supreme Ultimate Dao and Absolute Truth." He then enumerates the Three Pure Ones (Sanqing) of Daoism—the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Celestial Worthy of the Dao and Its Virtue (Taishang Daojun), and the Celestial Worthy of the Dao and Its Power (Taishang Laojun)—alongside the Jade Emperor, the Four Sovereigns (including the Great Emperor of Purple Tenuity and the Empress of Earth), and numerous other divine titles from the Thunder Ministry and the Life-Preserving pantheon, paying homage to the entire celestial assembly.

The text describes the cosmogonic process: the Dao (the Way) governed heaven and earth even in the primordial chaos, instructing all beings. Above, it mirrors the movements of the sun, moon, and stars; below, it governs the transformations of Yin-Yang energies. It existed before the separation of heaven and earth, and all things take the Celestial Worthy of Primordial Beginning as their root, while all life depends on the nurturing power of the Great Dao of the Void.

The master humbly acknowledges his limited wisdom, trembling with reverence as he studies the true meaning of the Dao, fearing any transgression against its laws. He vows to diligently rectify his shortcomings and earnestly accumulate merit (De). Having received the supplications of devotees, he does not dare delay and promptly reports them to the divine.

The final section discusses the connection between celestial movements and human lifespan: the Southern Dipper governs life, while the Northern Dipper governs death. Citing the legendary longevity of the Heavenly Sovereign (12,000 years) and Guangchengzi (1,200 years), it illustrates how tranquility, Wuwei (non-action), and the harmony of Yin-Yang can prolong life. Though the physical form is born into the mortal world, its essence remains connected to the creative forces of heaven and earth.

(Note: This represents a standard "Invocation of the Sacred" segment in Daoist liturgy, where the master legitimizes the ritual’s purpose and demonstrates piety to prepare for subsequent ceremonial stages.)

This devoted patron of the purification ritual (zhaijiao) offers his sincere prayers to the celestial realms, mindful of the virtuous seeds planted through countless lifetimes, nourished by the primordial Qi (vital energy) that has permeated heaven and earth for eons. Steeped in classical learning and ancestral virtues, he has brought honor to his family lineage and now seeks to transmit these blessings to future generations.

He prays for the Five Blessings (longevity, wealth, health, virtue, and peaceful death) to grace his household, yearning for a lifespan as enduring as the rivers. Yet he understands such grace depends not merely on human effort but requires divine protection. Thus at the Star Altar (a Daoist ceremonial space), sacred symbols are arranged with solemnity: cloud-patterned steps lead to the ritual platform, directional banners hang in the four quarters, and threefold ceremonial regalia stand in formation. Violet-hued Qi (vital energy) shimmers through the sacred grove, its radiance transcending form; mysterious visions circulate among divine trees as numinous energy fills the celestial vault.

We reverently invite the jade-adorned Perfected Ones and pearl-crowned Supreme Sages to descend—dispelling misfortunes, prolonging life, and bestowing blessings both within and without, that mortals and celestials may rejoice together. As the noon court ritual (wuchao) commences, let the ritual masters begin the first incense offering.

May this fragrant smoke ascend to the highest heavens as an offering to the supreme treasure of the Dao (Daobao, one of the Three Treasures of Daoism). With full devotion we prostrate ourselves, dedicating these merits to the imperial majesty: may his governance surpass the wisdom of the Three Sage Kings (Yu of Xia, Tang of Shang, and Wen of Zhou), his virtue outshine the Five August Emperors (Yellow Emperor, Zhuanxu, Ku, Yao, and Shun). May his longevity rival Mount Tai, his blessings equal the Kunlun peaks, his rule bring harmony, and his achievements resonate through eternity.

Now begins the second incense offering, its smoke presenting homage to the supreme treasure of scriptures (Jingbao, the second of Daoism's Three Treasures). May these merits return to our patron: may his virtue mirror the sacred vessels, his character shine like flawless jade. May heaven grant abundant blessings and divine beings extend his years. Through cultivation may his spirit (Shen) grow steadfast, through refinement may his enlightenment remain ever fresh. May the purple ribbons of high office and golden seals of honor accompany him, his youthful countenance and vitality rivaling the immortals.

Finally, we offer incense in devotion to our teachers and all perfected sages, praying that upon attaining the Dao (the Way), we may abide eternally with the great Dao, merging completely with perfect truth.

This passage describes the morning audience segment within Daoist Zhaijiao (purification rituals). The enlightened masters and sacred assembly possess supreme De (Virtue/Power), having merged completely with the Dao. During the current noon audience (a midday ritual), the ritual master and devotees offer incense through three deliberate motions of twisting the incense sticks.

The curling smoke ascends directly to the celestial realms as an offering to these supreme masters and holy beings. Devotees surrender themselves wholeheartedly, prostrating fully to pay homage, hoping through such meritorious acts that blessings may extend to all mountains and rivers, regional officials, common people, and military forces across the land.

They pray to embody the Dao's principles, emulate heaven's benevolence in governance, and implement humane policies—that ministers may attain honor, local officials may exercise their talents fully. May civil administration flourish visibly, military achievements be recorded in history. Let people dwell and work in peace, singing joyfully while tilling fields; may borders remain tranquil where night patrols can still sing ballads. Thus they burn incense in devotion, praying these enlightened masters maintain eternal purity and unity with the Dao.

The ritual sequence continues: paying respects to the four directions, confessing transgressions, exorcising demonic obstructions, performing the "pacing the void" ritual steps, threefold invocations followed by threefold prostrations, then reaffirming the ritual master's and participants' spiritual identities.

The text concludes with the roster of invoked celestial venerables: Yuanshi Tianzun (the primordial celestial venerable, highest Daoist divinity), Taishang Daojun, Taishang Laojun, the Jade Emperor, and numerous other Daoist deities including Lingbao Tianzun from all directions, the enlightened sacred assembly, and celestial officials. These venerables are described as sages of advanced age and profound virtue—white-haired yet infinitely wise, having long assisted in governing heaven, earth, and all creation.

This scripture depicts a solemn ritual scene where a devout believer establishes an altar for purification rites (Zhaijiao) to pray for disaster relief, longevity, and family well-being. The venerable ritual master (zhai host) possesses an ancient, dignified countenance and majestic bearing, embodying the model of a golden age. Though he sincerely worships the Celestial Emperor with purified body and reverent heart, he still worries about the passage of time and impending misfortune, yearning for longevity as enduring as mountains and blessings as deep as the sea.

The ritual master reflects on his life's transgressions: pursuing fame and wealth, indulging desires, and committing numerous faults—indulging in the six sensory desires (of eyes, ears, nose, tongue, body, and mind) and violating the Nine Precepts (basic Daoist commandments). His fate is afflicted by the malevolent stars Mars and Rahu, his fortune crossed by blade-like calamities. These karmic offenses are already recorded in the ledgers of the Five Directional Celestial Emperors (Green Emperor of the East, Red Emperor of the South, etc.) and the Three Officials (Heavenly, Earthly, and Water Officials). Without absolution, they may shorten his earthly lifespan.

Therefore, he establishes this solemn ritual space, offering incense and scattered flowers to deities of the ten directions, seeking forgiveness through purification rituals (Daoist blessing ceremonies). He prays the deities will inscribe his name in the azure register of immortality (the celestial record of lifespans), normalize the cycles of the Five Phases (Metal, Wood, Water, Fire, Earth), and bring protection from the Seven Luminaries (sun, moon, and five visible planets). May peaceful years grace his household, keeping disasters at bay with halls full of descendants and family traditions of scholarship. Like the ancient Chinese toon tree (symbol of longevity), may he enjoy centenarian joys; like the evergreen pine, maintain unshakable virtue.

The final vows implore: May heaven and earth be tranquil, sun and moon clear; may seasonal rains fall timely and sweet dew spread universally. May mountains and rivers flourish with sweet springs emerging; may crops abound in harvest. May vegetation, insects, and fish be protected from reckless destruction; may beings in the netherworld each find their proper place. May the Celestial Worthy (highest Daoist deity) bestow compassionate grace to fulfill the devotee's sincere wishes. The text concludes with these "vows," praying that the Great Dao (cosmic origin) maintains its serene non-action (Wuwei) while widely opening gates of spiritual instruction, that all beings may attain salvation through diligent cultivation.

This passage presents the Twelve Great Vows from the Lingbao Lingjiao Jidu Jinshu (Precious Book of Lingbao Salvation Through Teachings and Rituals), expressing Daoist aspirations for harmonious coexistence between heaven, earth, and all beings. Each vow encompasses different aspects of natural and social wellbeing:

The first vow prays that all cultivators may transcend worldly dust, achieving longevity equal to heaven and earth, forever free from afflictions.

The second vow wishes celestial realms to be perpetually filled with pure Qi (vital energy), enveloping the cosmos to protect authentic spiritual energy. May the seasons follow their proper order, nations enjoy peace, people prosper, all creatures benefit, and this harmony endure eternally.

The third vow desires the earth to remain steadfast in supporting all existence—never collapsing or fracturing. May nations stabilize, people dwell securely, the living and deceased each find their proper place, harvests abound, and all beings flourish.

The fourth vow prays for eternal radiance of sun and moon—free from eclipses—their pure light dispelling darkness to bless the world with tranquility and nourish all life.

The fifth vow seeks constellations shining in unison with the luminaries, each maintaining its proper course to safeguard nations from calamity and ensure universal prosperity.

The sixth vow hopes for smooth seasonal transitions with balanced climates where epidemics subside, crops flourish, and whole nations rejoice.

The seventh vow desires clouds gathering and dispersing naturally, immortals and mortals coexisting harmoniously as blessings spread widely to protect nations, benefit people, and grant all beings longevity.

The eighth vow wishes timely winds and rains to moisten the earth, nourishing all things so state treasuries overflow and people enjoy abundance.

The ninth vow prays the Five Sacred Mountains (Wuyue) stand firm guarding the four directions as immortal sanctuaries, eternally ensuring national fortune for all beings to rely upon.

The tenth vow seeks rivers and seas remaining vast and inclusive, nurturing even the smallest creatures while heaven and humanity celebrate together through endless time.

The eleventh vow desires wise rulers governing virtuously so all lands remain peaceful without warfare, with people praising this golden age.

The twelfth vow wishes all living creatures—including insects and plants—to grow safely, bathed in celestial-earthly Qi (vital energy), surviving even winter's harshness.

These vows embody the Daoist principle of "heaven-human unity" (tianren heyi), pursuing holistic harmony between nature and humanity.

This passage describes the ritual procedure of the Evening Court Liturgy (wanchao xingdao) in Daoist practice. It begins with the practice of burning incense while maintaining focused spiritual concentration (cun shen), during which the Incense Officials and various deities gather before the incense burner. This enables the cultivator to attain the Dao and achieve immortality, while devotees participating in the purification ritual (zhaijiao) receive blessings, and even beings in the netherworld benefit accordingly.

The subsequent section involves the Chant for Exiting the Hall (chutang song), where participants perform ritual bows to their masters while reciting the Protective Numen Incantation (weiling zhou). This incantation depicts a sacred vision of the Five Stars shining brightly and auspicious qi flowing vibrantly, mentioning how the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, one of the highest Daoist deities) assembles all divinities, creating a fusion of heaven and earth. The spell possesses power to subdue demons, dispel malevolent forces, and cause divine light to illuminate all realms, bringing forth myriad immortals to bestow grace upon all beings.

The ritual then proceeds with the ceremonial beating of the Dharma Drum twenty-four times (ming fa gu ershisitong), summoning the Dao Lords from the Three Supreme Heavens (referring to Yuanshi Tianzun, Lingbao Tianzun, etc.), along with the internal guardian spirits (gongcao), Golden Lad and Jade Maid (jintong yunü) within the practitioner's body. Local earth deities (tudi shen) and other orthodox spirits are also invoked to assist in preparing for the evening's altar ascension and ritual performance.

The final segment involves the Invocation of Ritual Status (qingcheng fawei), where the chief celebrant leads all attending ritual officers in devoutly inviting the celestial dignitaries: including Yuanshi Tianzun, Supreme Lord Lao (Taishang Laojun), the Jade Emperor (Yuhuang Shangdi), the Great Emperor of Purple Tenuity (Ziwei Dadi), the Earth Queen Houtu (Houtu Huangdiqi), the Great Emperor of Longevity of the South Pole (Nanjí Changsheng Dadi), and other major Daoist deities to descend upon the ritual assembly. The entire ceremony aims to align practitioners with the Great Dao through sacred liturgy, enabling their prayers to reach the celestial courts.

This passage depicts a Daoist zhaijiao (purification ritual) ceremony where a green petition (a sacred memorial document) is presented to the celestial deities. It consists of three main sections:

First is the veneration of divine titles. It enumerates the sacred names of major Daoist deities including the Great Emperor of Eastern Purity (a principal savior deity) and the Celestial Worthy of Universal Thunderclap Response (supreme thunder divinity), along with the Ten Directions' Numinous Treasure Celestial Worthies and the Thirty-Six Sections' Scriptures' Grand Master of Mysterious Centrality. These deities collectively form Daoism's vast pantheon governing cosmic operations.

Next is the exposition of cosmogony. It describes how the Dao (the Way) generates primordial qi (vital energy) from formlessness, nurturing all beings through the "Three Powers" (heaven, earth and humanity). While the Dao's workings remain profoundly mysterious, the deities' compassionate achievements universally benefit all realms. This expresses Daoism's worldview of "the Dao begets all things" and the divinities' salvific intent.

Finally comes the petitioner's supplication. Using historical exemplars like Jizi's Five Blessings and the Hua Feng's Three Wishes (longevity, prosperity and peace), it emphasizes cultivating jing (essence), qi and shen (spirit). The petitioner aspires to emulate ancient sages through neidan (internal alchemy) practices like "returning yellow and embracing purple" (a yin-yang harmonization technique) to prolong life. Notably highlighting the petitioner's virtuous character and flourishing descendants, it seeks divine blessings for peaceful twilight years. This reflects Daoism's "my fate lies with me, not heaven" cultivation philosophy and the zhaijiao's role in connecting humanity with the celestial realm.

Note: Green petitions are memorial documents presented during Daoist rituals, traditionally written with vermilion ink on blue-green paper—hence the name. This text exemplifies characteristic features of Song Dynasty Lingbao (Numinous Treasure) salvation liturgies.

This scripture describes the incense-offering segment in Daoist Zhaijiao (purification ritual), presenting the complete ceremonial procedure and its devotional content.

First, the sacred altar space is solemnly arranged: The ritual seat is adorned with lingzhi mushrooms, while the altar constructed of locust and willow branches displays jade discs shaped like dragons to express devotion. Phoenix-patterned silks and fluttering banners are hung, jade chimes produce clear ringing tones, and between the waving pennants golden vessels resound—all creating an atmosphere of sanctity. At the center of the altar stand divine images symbolizing "emptiness" (xu) and "marvelous existence" (miao you), where heaven and earth commune in harmony with deities and humans.

Next comes the blessing for the ritual master (zhai zhu): Prayers are offered to eliminate karmic obstacles, harmonize body and mind, and prolong life. The incense offering occurs in three stages:

The first incense is offered to the "Supreme Treasure of Ultimate Truth" (the highest Dao), praying for the emperor's stable reign, achievements surpassing ancient sage-kings, unification of the realm, establishment of the calendar system, longevity as eternal as towering mountains, and blessings as boundless as the vast sea.

The second incense is offered to the "Supreme Treasure of Sacred Scriptures," beseeching outstanding talent and literary brilliance for the ritual master—early fame in youth matched by venerable virtue in old age, attaining high office and generous emoluments.

The third incense is offered to the "Supreme Treasure of Enlightened Masters," expressing devotion to spiritual teachers while praying for ultimate union with the Dao after attaining realization, enjoying eternal peace.

During each incense offering, all Daoist priests devoutly bow in worship, praying for the fragrant smoke to reach the celestial court and dedicating the merit to the ritual master. The ceremony repeatedly emphasizes the ultimate pursuit of "union with the Dao" (yu dao he zhen), embodying the Daoist religious ideal of communicating between heaven and humanity through ritual while seeking longevity.

This passage describes the invocation texts and deity petitions within Daoist Zhaijiao (purification rituals). The general meaning is as follows:

First, it expresses the wish to dedicate merits to all people, officials, and military forces, praying for national prosperity, the emergence of talented individuals, wise ministers at court discussing governance principles, and capable local administrators implementing benevolent policies. May the imperial court be enlightened by day and borders peaceful by night, with war drums silenced forever.

Next comes the incense-burning ceremony, taking refuge in the revered deities of Daoism, hoping to attain the Dao and thereby eternal purity and tranquility in harmony with the Great Dao (Dao). Following ritual protocols, the "Three Invocations and Three Prostrations" (a Daoist worship sequence) is performed, reaffirming the ritual officiant's ordained status.

The text then meticulously petitions numerous Daoist deities, including: Yuanshi Tianzun (the supreme deity of Daoism), Taishang Daojun, Taishang Laojun, the Jade Emperor, the Purple Tenuity Emperor, Houtu Huangdiqi (the Earth Goddess), and many others, along with the guardian spirits of the Thirty-Six Sacred Scriptures (the canonical collection of Daoist texts).

It mentions how some practitioners prolong life and transcend worldly concerns by consuming immortal herbs like lingzhi mushrooms, pine, and cypress. Though their hair turns white, their complexions remain youthful—a result of both innate endowment and dedicated cultivation. Throughout history, those wishing to alter destiny or extend lifespan must rely on actual practice.

Finally, the ritual master (Zhaizhu) devoutly kowtows toward the Purple Tenuity (celestial realm), praying for longevity and increased blessings while examining personal failings—whether during cosmic transitions, in life or afterlife moments, when actions may have incurred numerous faults, or even in stillness when precepts might have been inadvertently broken.

People covet wealth and status while neglecting moral constraints, indulging in lust and violence contrary to ethical principles. They disrespect the elderly, bully the helpless, and forsake righteousness for profit—actions that record their names in the ledgers of sin and erase them from the immortal registers (Danpian). Such transgressions darken the Palace of Destiny (Jinjing) with calamitous stars and infest the Configuration of Fate (Yinheju) with baleful influences. Were it not for Heaven’s oversight, how could the people find peace?

Thus, we solemnly purify the ritual space, offering incense and flowers in sincere repentance, practicing purification (Zhaijiao) and bowing in submission. We pray for the pervasive diffusion of Dao-Qi (Dao’s vital energy) and the radiant manifestation of sacred teachings, washing away karmic debts from past lives and absolving present misdeeds. May longevity and blessings be bestowed, with eternal light and auspicious signs as companions. May all entanglements—past, present, and future—dissolve into stillness, and the Three Lifespans (celestial, earthly, and human) be fulfilled. May households be serene and descendants blessed.

We devoutly pray: May the Dao’s teachings flourish and its scriptures endure; may celestial signs shine clearly and the earth be tranquil; may the sun and moon blaze gloriously, bringing abundance to all directions; may mountains and rivers thrive in harmony with the seasons; may fields be free of locusts and courts filled with auspicious omens; may fish and turtles dwell in their rightful places, nourished by Yang Virtue (Yangde); may spirits and ghosts abide peacefully, nurtured by Yin Sincerity (Yincheng). May Heaven and Earth’s grace spread widely, and benevolence pervade all.

Thus, we align above with the compassionate teachings of the Celestial Worthy (Tianzun, the supreme Daoist deity) and below with the sincere devotion of we who take refuge. Humbly we present this petition.

[Twelve Vows] These include: When visualizing the divine, may the Incense Officer Messengers, the Left and Right Dragon-Tiger Guardians, and other protector deities cause the altar to spontaneously manifest Golden Nectar (Jinye, immortal elixir) and Cinnabar-Green Mushrooms (Danbi Zhiying, celestial herbs), inviting the assembly of perfected immortals before the incense burner. May cultivators attain the Dao and ascend as immortals; may the ritual sponsors receive blessings, with grace extending to both the realms of Yin and Yang. May the Jade Maidens and Immortal Youths of the Ten Directions guard the incense smoke, swiftly delivering these vows to the exalted Jade Emperor (Yuhuang Shangdi).

(This passage is from Lingbao Lingjiao Jidu Jinshu (Golden Book of Numinous Treasure Salvation Rituals), Volume 244, detailing rites of repentance and blessing-seeking. It warns against worldly transgressions, standardizes Zhaijiao purification rituals, and expresses prayers for divine protection through sincere practice. Terms like "Jinjing" (Gold Well) and "Yinheju" (Milky Way Configuration) derive from astrological fate calculation, while "Three Lifespans" denote cosmic, terrestrial, and human longevity. "Yang Virtue" and "Yin Sincerity" represent visible benevolence and hidden devotion, respectively.)