《靈寶領教濟度金書》Vol. 246

This scripture records the morning ritual (zaochao xingdao) of the Lingbao school's Rain-Ceasing Purification Ceremony (Qiqing zhai). The ceremony begins with preparatory steps such as incense burning and ritual prostrations.

First, the Daoist priests recite the "Guardian Spirit Incantation" (Weiling zhou), a protective chant invoking divine assistance. Its essence beseeches the sun and moon deities for protection, employing ritual implements like the Divine Tiger and Flying Bells to expel malevolent forces and subdue demonic entities. Through the mystical powers of the Nine Subtleties and Eight Majesties, the ritual space is purified. The invocation mobilizes guardian deities like the Central Yellow and Six Ding Generals to restore cosmic order, summon auspicious clouds, and harmonize with the Dao.

Next, twenty-four strikes of the ritual drum (fagu) symbolically connect heaven and earth. The priests then reverently invite the supreme Daoist deities—the "Three Primordial Qi of the Formless Three Heavens"—to descend, while simultaneously summoning thirty-two assisting deities including the Inner Messengers (gongcao) and Golden Lad-Jade Maiden attendants. The presiding priest (addressed as "your servant") solemnly declares: at this dawn hour, ascending the altar to perform the rites, he petitions the Jade Pure Dao-Qi (the highest cosmic energy) to descend, ensuring the prayers reach directly before the Jade Emperor (Yuhuang Shangdi).

Finally, the assembled masters collectively invoke numerous Daoist deities, including: the Three Pure Ones (Sanqing)—Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), Supreme Lord of the Dao (Taishang Daojun), and Supreme Elder Lord (Taishang Laojun); the Divine Empyrean School's Jade Pure True King, Longevity Great Emperor, and Azure Splendor Great Emperor; the Thunder Department's Universal Transformation Celestial Worthy and Thunder Ancestor God; along with other celestial rulers like the Purple Tenuity Great Emperor and Cavernous Abyss Great Emperor. These deities govern various heavenly realms, jointly safeguarding the purification ritual.

Note: The Rain-Ceasing Purification is a Daoist rite performed to petition for clear weather, with the morning ritual being its pivotal segment. Through incantations, visualization (cunxiang), and deity invocations, the ceremony constructs sacred space for heaven-human communication. The term "your servant" refers to the lead priest who represents devotees in divine dialogue during the ritual.

This passage describes the content of a petition for clear skies submitted during a Daoist zhaijiao (purification ritual), consisting of three main sections:

The first section extols the exalted status of the deities. The "Nine Thunder Bureaus of the Heavenly Venerable" refer to the highest thunder deities and their subordinate departments in Daoist cosmology, while "Eastern Florescence and Western Numinous" denote high-ranking immortals like the Emperor of Eastern Florescence (Donghua Dijun) and the Queen Mother of the West (Xiwangmu). The scripture states these deities govern all creation—from grotto-heavens and blessed lands to rivers, lakes, seas, and even local gods like city gods and earth deities. They nourish all beings with impartial rain and dew while maintaining cosmic order through thunder's majesty.

The second section presents the ritual master's self-introduction. The presiding Daoist priest humbly describes himself as mediocre in aptitude yet fortunate to have received transmission from his master, now daring to petition the celestial powers on behalf of humanity. They vow to propagate the Dao's teachings and prepare this ritual with utmost sincerity. The "green memorial" mentioned refers to petitions written in vermilion ink on blue-tinged paper—a formal document for communicating with the celestial court in Daoist ceremonies.

The final section details the specific sun-seeking petition. The text describes how continuous rains have flooded farmland, preventing spring sowing. Following the liturgical procedures from the Jade Casket (Yuji, a Daoist scripture), they erected a nine-tier altar arranged according to the eight directional gates, hung colorful banners, and sounded ritual instruments like the whale bell and coiling dragon chime. Through offerings of jade dragon discs and phoenix-patterned silks, they reverently invited high-ranking deities from sacred realms like the Heaven of Clarity and Subtlety (Qingwei Tian) and the Purple Mansion (Zifu). The priests performed ninefold prostrations, praying devoutly for three time periods (about six hours) that sunlight might return, rains cease, the eight seas' waters return to their sources, and common people be spared flood disasters—ultimately bringing abundant harvests.

The text mentions mythological elements like the "rain-knowing shangyang bird" and the "Five Numinous Creatures" (the Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise, and Yellow Dragon representing the Five Phases)—common symbolic motifs in Daoist rituals. The entire ceremony embodies the Daoist cosmology of "heaven-human resonance," believing that through proper liturgy (keyi) and sincere devotion, one can commune with deities to regulate natural order.

At dawn during the Daoist ritual, the presiding priest leads devotees in the first incense offering. The prayer wishes for the incense smoke to rise straight to the heavens, making offerings to the supreme Treasure of the Dao (referring to the essence of the Dao itself). With utmost sincerity, the congregation kneels in veneration, dedicating their bodies, minds, and very lives to the Great Dao. Through these meritorious acts, they seek blessings for the Emperor: may his governance be as wise as the ancient sage-kings Yao and Shun, his achievements rival those of the Three Sovereigns and Five Emperors, his benevolence as vast as the ocean, and his lifespan as enduring as Mount Song and Mount Tai.

During the second incense offering, the fragrant smoke makes offerings to the incomparably authentic Treasure of the Scriptures (referring to Daoist sacred texts). The devotees kneel once more in reverence, praying that the merit accrued may benefit officials and common people alike. They beseech that court ministers remain as upright and virtuous as scholar trees, serving the ruler with dignity when in court and governing with compassion when posted abroad. May the world be bathed in benevolent teachings, with harmony pervading the fields and farmers tending their crops in peace.

The third incense offering is made to the supremely authentic Treasure of the Masters (referring to Daoist patriarchs). Kneeling in devotion, the congregation prays for the merit to extend to officials in the mortal realm and spirits in the underworld. They implore rulers to embody the will of Heaven and embrace all living beings, ensuring the people’s prosperity and contentment. May favorable weather bring abundant harvests, silkworms thrive, and agricultural endeavors flourish.

At the conclusion of each incense offering, the devotees express their aspiration to take refuge in the virtue of the perfected sages, hoping one day to merge completely with the Dao and attain the highest state of "unity with the Dao in its perfection."

This scripture primarily describes how practitioners attain unity with the Dao through devout cultivation, along with the various visions and sensations experienced during spiritual practice.

By venerating the virtue of masters and sages, practitioners who attain the Dao can eternally abide in the state of Wuwei (non-action), merging completely with the Great Dao. During cultivation, they perform specific ritual movements (paying homage to the directions) while chanting celestial hymns. The practice evokes sensations of riding clouds through the void, regulating the body's meridians, accompanied by immortal youths and maidens, experiencing wondrous states where celestial flowers rain down and divine breezes caress the face.

The scripture depicts the magnificent scenery of Mystic Metropolis Mountain (Xuandu): this venerated peak of the ten directions shines with the radiant light of the Celestial Treasure Terrace, where immortal blossoms glow resplendently in jade groves. Practitioners refine their physical form by ingesting primordial essence (Yuanjing) and transforming bodily fluids, until golden light emanates from their bodies, ultimately achieving the Great Vehicle of carefree liberation.

During practice, one must visualize the Supreme Dao Ancestor (highest Daoist deity) and contemplate the splendid visions within the Dantian (energy centers). Through specific visualization methods (gazing left to lift the Jade Scepter, looking right to grasp the Luminous Pearl) and steadfast adherence to the Six Perfections, one's virtue and power (De) progressively refine. Regulating the body through embryonic respiration (an advanced breathing technique) unblocks all meridians, ultimately illuminating the Muddy Pellet Palace (upper Dantian) to achieve the Golden Immortal form that even demon kings revere.

The text emphasizes the importance of precept observance: taking cultivation as one's companion, treasuring scriptures like precious gems, restraining the six senses (eyes, ears, nose, tongue, body, and mind) through discipline, and eliminating desires through constant mindfulness of the Dao. Maintaining purity and tranquility invites protection from celestial demons and ensures blessings across lifetimes.

The passage concludes with the solemn Threefold Homage: paying deepest respects to the Supreme Ultimate Great Dao, the Thirty-Six Sacred Scriptures (core Daoist canon), and the Great Masters of Mystic Central (venerated patriarchs). This embodies the supreme status of Daoism's Three Treasures: the Dao, the Scriptures, and the Master-Teachers.

This scripture depicts a severe calamity of alternating droughts and floods, along with the Daoist ritual master conducting a zhaijiao (purification ritual) to beseech celestial deities for deliverance.

The ritual master led the assembled officials in reverent supplication to various venerable deities, including: the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism), the Lord of the Dao (Taishang Daojun), the Most High Lord Lao (Taishang Laojun), the Jade Emperor (Yuhuang Dadi), the Great Emperor of Long Life (Changsheng Dadi), the Celestial Worthy of Universal Transformation of Thunderclaps (Leisheng Puhua Tianzun), and numerous other celestial beings from the heavenly court, as well as local deities like the Dragon Kings of the Four Seas and mountain-river city gods.

The text vividly portrays the devastation: months of incessant rains have submerged farmlands, preventing spring plowing and destroying autumn harvest prospects; displaced commoners suffer extreme hardship. The master attributes these disasters to humanity's habitual misconduct—people's failure to cultivate their nature, their irreverence toward the sun, moon and stars, their complaints against weather phenomena, their blasphemy against wind, rain and thunder, and their destruction of natural environments. These transgressions, recorded in the "Black Registers" (heavenly ledgers of sins), have invoked celestial retribution.

On behalf of the afflicted populace, the master confesses to the deities, hoping that through taking refuge in the Daoist tradition (symbolized by the Purple Ultimate) and performing zhaijiao rituals, divine forgiveness may be obtained to dispel calamities and restore peace. This passage exemplifies the Daoist concept of "cosmic resonance between heaven and humanity," which posits an intrinsic connection between natural disasters and human behavior, necessitating religious rites for resolution.

This passage is the vow text from a Zhaijiao (purification ritual) in the Lingbao Lingjiao Jidu Jinshu (Golden Book of Salvation According to the Numinous Treasure Tradition), describing the process of altar construction and tenfold dedicatory vows for blessing and calamity prevention.

The scene begins with altar preparations: On an earthen platform, a ritual space is erected for the Zhaijiao ceremony. Through incense offerings and ritual circumambulation, past transgressions are confessed and dissolved to welcome new blessings. The text invokes the sages to bestow grace—commanding the wind deity Pingyi to restrain the rains, and the wind god Feilian to still the gales. In moments, dark clouds scatter beneath the rising sun, allowing farmers to sow and reap in abundance, their granaries overflowing. All this manifests through the Celestial Emperor's benevolence, ensuring seasonal harmony where vegetation flourishes and mountains stand tranquil.

The tenfold vows follow:

First vow: May practitioners harmonize with Heaven and Earth, and may the presiding patron's ancestors for seven generations transcend suffering to ascend to paradise in natural bliss.

Second vow: May rulers govern through Dao-De (Virtue of the Way), schools flourish, teachings spread, the realm know peace, all lands submit, evils vanish, and sages emerge without cease.

Third vow: May ritual masters perfect their merit, guide sentient beings, and ultimately ascend as immortals.

Fourth vow: May fellow cultivators swiftly attain the Dao, uplifting one another toward liberation.

Fifth vow: May kin dwell in harmony, honoring benevolence over wealth, becoming models for the age.

Sixth vow: May selfless generosity nourish both Daoist practitioners and the needy, ensuring all people find their rightful place.

Seventh vow: May every tiny creature receive deliverance.

Eighth vow: May karmic debts from past and present be absolved through accumulated virtuous deeds.

Ninth vow: May lineages prosper with worthy descendants across generations.

Tenth vow: May reverent adherence to master-transmitted scriptures never waver—with impartial compassion for all beings—until final ascension in broad daylight to behold the Supreme Dao Ancestor (Taishang Daozu) and achieve true immortality.

These vows embody Daoism's ideals of universal salvation and cosmic harmony, intertwining personal cultivation with visions of social tranquility and the flourishing of all existence.

This passage depicts a sacred scene from Daoist zhaijiao (purification ritual), describing both the ceremonial practices and blessings. When practitioners ride cloud-chariots and soar with immortal cranes to merge with the Dao (the Way), they must calm their minds in focused meditation (cunxiang) on divine beings while offering incense prayers.

The Incense Official Messengers (deities overseeing ritual offerings), the Left and Right Dragon-Tiger Lords (guardian generals), along with all attendant numinous officials, will cause the altar space to spontaneously manifest celestial treasures: golden elixirs (jinye), cinnabar-hued herbs (danbi), and luminescent ganoderma (zhiying). Immortals and perfected beings gather before the incense burner, enabling practitioners to learn the Dao and attain realization, seeking immortality and achieving its fruits. All participants receive blessings, with grace extending across both yin (spirit) and yang (material) realms.

Jade maidens and immortal youths from the ten directions encircle the curling incense smoke, swiftly conveying the celebrant’s petitions to the supreme Jade Emperor (Yuhuang Shangdi, one of Daoism’s highest deities). Upon concluding the ritual, the "Chant for Exiting the Hall" is recited while maintaining meditative stillness, followed by gratitude to the patriarchs and dedication of merit for all sentient beings.

This scripture excerpt comes from Volume 246 of the Lingbao Lingjiao Jidu Jinshu (Golden Text of Numinous Treasure Salvation Through Ritual Teachings), documenting the complete zhaijiao liturgy—including deity invocation, blessings, and merit dedication—embodying Daoism’s ritual practices for bridging heaven and humanity.