《靈寶領教濟度金書》Vol. 110

This scripture documents the complete liturgical procedure (Keyi) of the noonday ritual (wuchao) for salvation ceremonies as practiced by the Lingbao school of Daoism. Before commencing, the presiding Daoist masters (Gaogong) Ning Quanzhen and Lin Lingzhen first purify themselves by lighting sacred incense during the "Incense Offering Hymn," visualizing the protective presence of ancestral masters.

They then recite the "Guardian Spirit Incantation" (Weiling Zhou), which depicts awe-inspiring scenes of cinnabar flames in rosy clouds and the radiant light of the crimson solar disc, invoking divine power to dispel malevolent forces and eradicate evil influences. The phrase "flowing gold sweeps away impurities" (liujin huoluo) signifies golden light purging negativity, while "golden talismans summon and command" (jinfu zhaozhi) refers to the ritual technique of marshaling celestial generals. "Riding clouds and spurring dragons" (nieyun celong) vividly portrays immortal officials arriving on dragon steeds.

After striking the ritual drum twenty-four times (ming fagu), the masters perform the "Kindling the Stove" (falu) ceremony—visualizing the internal guardian deities (Gongcao guanjiang) within their bodies to petition the Three Pure Realms (Sanqing: Jade Pure, Supreme Pure, and Grand Pure). Special emphasis is placed on summoning the local earth deity (Tudishen) to bear witness, declaring that this ritual is conducted specifically to deliver deceased souls.

The invoked deities include the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme divinity), the Supreme Lord of the Dao (Taishang Daojun), the Jade Emperor (Yuhuang Shangdi), and other sacred beings from the Three Pure Ones, alongside immortals such as the Emperor of Eastern Florescence (Donghua Dijun) and the Ancient Immortal of the South Pole (Nanji Xianweng). Also invoked are the guardian spirits of the Thirty-Six Divisions of Sacred Scriptures (sanshiliubu zunjing). The masters humbly refer to themselves as "your minor servant-officials" (xiao zhaochen), expressing their devout plea for the deities to descend to the altar, infuse their ritual bodies with pure Daoist Qi (Daoqi), and ensure their prayers reach the celestial court.

Through contemplative visualization (cunsi), incantations, and prostrations, the entire ritual constructs a sacred space facilitating communication between humans and the divine. The term "salvation ritual arena" (qianba daochang) specifically denotes ceremonies for liberating souls, while "noonday audience" (wuchao) highlights the timing at high noon—when Yang energy peaks—to amplify ritual efficacy.

This scripture depicts the solemn scene of invoking deities and presenting petitions during Daoist zhaijiao (purification rituals). The "Twenty-Four Perfected Ones," "Great Unity Perfected Lord Wang, Sovereign of the Western Citadel" (referring to the salvific deity Taiyi Jiuku Tianzun who presides over the western paradise), and "Lord Mao Ying, Director of Destiny and High Minister of the Eastern Peak" (a fate-determining deity in the sacred Taishan pantheon) are all important Daoist divinities governing life, death, and the salvation of departed souls.

The text begins by portraying cosmic creation: when primordial chaos first divided, the primal Qi ("One Origin") contained supreme mystery, as the Three Pure Ones' (Sanqing) Dao-energies ("Three Qi") circulated to form the vast cosmos. These deities govern Yin-Yang, established the three realms of heaven, earth, and humanity, and instituted the methods for universal salvation. They tour the three realms in magnificent immortal chariots ("the Dark Pearl carriage blending ten splendors" and "the Cinnabar Gold chariot flowing through nine domains"), filling the void with auspicious clouds and radiant light while spiritual texts and precious talismans shine brilliantly.

The passage then describes the ritual master presenting the petitioner's case: the devotee prostrates reverently ("advancing on elbows and knees"), heart filled with compassion for souls trapped in the underworld. Through rituals like "Pacing the Void" (chanting scriptures while stepping in stellar patterns) and "solemn chanting," they humbly invite the deities' descent. Processional attendants raise beaded banners and phoenix canopies, welcoming the gods at the resplendent altar ("golden gates and jade stairs" symbolizing celestial palaces).

The conclusion describes the incense offering: priests knead incense while praying for its fragrance to ascend directly to the celestial court as an offering to the "Supreme Treasure of Ultimate Truth" (embodiment of highest wisdom). Performing the most reverent "threefold homage with body, spirit, and life" prostration, they dedicate the ritual's merit to liberating underworld beings and increasing blessings for the living. Special petitions seek deliverance for "wandering spirits in the three wretched paths" (suffering souls in hell, hungry ghost, and animal realms), that divine light may purify "accumulated karmic defilements from countless lifetimes," shatter the "iron fortresses" (symbolizing hell's confinement), and guide departed souls through the "Celestial Gate" to immortal realms.

This scripture is a prayer text from Daoist Zhaijiao (purification ritual) ceremonies, depicting solemn scenes of offering blessings for the imperial family and liberating deceased souls. The phrase "venerable spirits of the Nine Temples" refers to the ancestral deities of successive imperial dynasties, while "unicorns and phoenixes" symbolize auspicious signs, expressing wishes for stable imperial authority and enduring national prosperity.

At noon, the ritual master leads the assembly in ascending the altar to perform the ceremony. Through incense burning rites, their devout intentions are conveyed to the celestial court. As the fragrant smoke spirals upward, the first offering is made to the supremely authentic scriptures and treasures (Jingbao), beseeching blessings from the Supreme Three Pure Ones (Sanqing, the highest Daoist deities). This facilitates the liberation of souls trapped in the Three Wretched Realms, cleansing their sins as completely as melting snow, ultimately freeing them from suffering and guiding them to the Land of Bliss.

The patron of the ceremony (Zhaizhu) receives the Qi (vital energy) of Heaven and Earth, bathed in divine radiance, praying for family prosperity symbolized by "seven generations of continuous glory" (metaphor for enduring nobility) and life extension through the "Five Talismans of Destiny" (Daoist longevity arts). Auspicious plants like pines, vines, orchids and osmanthus represent noble virtue, further manifesting the patron's sincerity.

The second incense offering venerates the supremely authentic teachers and treasures (Shibao), dedicating merits to deceased masters and ancestors. May they comprehend their true nature and perfect their precepts—may the departed attain transcendence in the Vermilion Palace (Zhuling, a Daoist realm for soul refinement), while the living swiftly achieve immortality in the Eastern Florescence registers. Whether mountain-dwelling recluses or cultivators "plowing clouds and fishing the moon," all may unite with the Great Dao.

Through repetitive phrases like "taking refuge" and "merging with the Dao's authenticity," the text emphasizes devotion to Daoist supreme truth, showcasing the religion's compassion for universal salvation and its mission to protect the nation and people. The ceremony strictly follows the "threefold incense offering" protocol, demonstrating the meticulous liturgical discipline of Daoist Zhaijiao rituals.

This scripture describes the spiritual attainments and blessings that Daoist practitioners achieve through devout cultivation. By accumulating virtuous deeds and refining the mysterious Qi (vital energy), practitioners ultimately attain the "Six Penetrations" (six supernatural abilities) and enter the profound mystical realm. They burn incense to take refuge in their master and the supreme sages, aspiring to unite with the Dao (the Way) upon attaining realization, thereby eternally enjoying nature's harmony.

The text depicts visions of the celestial realm: practitioners ride immortal chariots traversing the ten directions, pausing to rest in the mysterious fairylands. They gaze up at the towering Jieren Terrace reaching into the clouds, look down upon immortal realms wreathed in purple mists, and roam freely within the celestial palaces of the Supreme Heavenly Venerable, seated together with immortal beings on lotus thrones. Through prolonged cultivation, they become Perfected Persons (Zhenren), harmonizing their internal Qi to receive the blessing of immortality.

The scripture reveals that the essence of the "Supreme Dao" is profoundly mysterious and serenely empty. Practitioners should cherish the Daoist teachings as dearly as their spouses and treasure the scriptures as precious jewels. By upholding precepts to restrain the six senses (eyes, ears, nose, tongue, body, and mind), and through mindful recitation to eliminate desires, they maintain a state of tranquil detachment. Even celestial demons will then revere and protect them, granting blessings across generations.

Through reverent worship of the Supreme Limitless Dao (the highest Daoist deity), the thirty-six sections of venerable scriptures (the complete Daoist canon), and the Great Master of Mysterious Center (referring to Laozi), practitioners join with the assembled celestial officials in sincere invocation. They pray for the liberation of seven generations of ancestors to ascend to heaven, while themselves achieving daytime ascension to immortality.

The scripture repeatedly emphasizes that when one's mind aligns with the Supreme Dao, they forge an immortal body, transcending the sufferings of the three realms and liberating themselves from the five bitter experiences of hell (birth, aging, sickness, death, and separation). Ultimately, they return to the teachings of the Supreme True Scriptures. Through serene recitation and devout worship, practitioners aspire to attain the state of complete unity with the Dao.

This scripture passage depicts the scene of invoking celestial deities during a Daoist purification ritual (Zhaijiao), structured in three main sections:

The text first enumerates the highest pantheon of Daoist divinities, beginning with the Three Pure Ones (Sanqing) - Yuanshi Tianzun (the supreme Daoist deity), Taishang Daojun (Lingbao Tianzun), and Taishang Laojun (Daode Tianzun). It then lists other high-ranking deities including the Jade Emperor (Yuhuang Dadi), Thirty-Two Celestial Emperors, and the Four Directional Thearchs. Special mention is made of the Thirty-Six Sacred Scriptures (important Daoist canonical texts) and the Great Master of Mysterious Center (referring to Laozi) as key scriptures and patriarchs.

The passage then shifts to describe the practitioner's humble attitude, confessing that while formally belonging to the Mystic Gate (Daoism), they have yet to fully comprehend the Dao's profound mysteries - comparing themselves to caged birds and beasts still bound to worldly existence. The ritual sponsor (Zhaizhu) performs this ceremony to liberate the deceased, whose soul became entangled in worldly desires during life like a boat trapped in stormy waves, ultimately descending into the Three Wretched Paths (hell, hungry ghosts, and animal realms).

The concluding section presents the actual invocation: Through incense offerings, flower scattering, scripture recitation and prostrations, the practitioner beseeches the compassionate deities of Qingwei Heaven (one of the Three Pure Heavens) to descend. The ritual seeks purple edicts (Zifu) to summon deities from all directions and crimson writs (Danfu) to open the Six Caverns (representing hell realms). This divine intervention would liberate the deceased soul from the torments of the Vajra Hell, elevating it to the Jade Void Paradise (celestial realm) to wander eternally in the Pure Capital (heavenly court).

The text employs internal alchemy (Neidan) terminology like "Three Fields" (upper, middle and lower Dantian), "Foot-House" (referring to the face), and "Spirit Terrace" (the heart). The ritual's ultimate purpose is to harness divine power to deliver the deceased from infernal suffering and facilitate their ascension to celestial realms.

This passage is the votive text from the Lingbao Lingjiao Jidu Jinshu (Numinous Treasure Scripture for Salvation and Deliverance), expressing seven grand aspirations of a practitioner seeking cosmic harmony through zhaijiao (purification rituals). The entire text embodies the Daoist vision of cosmic care, reflecting the philosophical realm of "the unity of Heaven and humanity."

The first vow prays for the pure essence of the Great Dao (the supreme truth of Daoism) to widely open its gates of Dharma, enabling all cultivators to comprehend the Way of emptiness. Through diligent practice, may they ascend together into the void, eternally abiding with Heaven and Earth, free from sorrow.

The second wish hopes for the celestial qi (vital energy) to become clear and luminous, with harmonious seasons and balanced climates. May the nation be stable, the people prosperous, and all things nourished, ensuring the enduring peace of a golden age. Here, "condensed qi" refers to the gathering of Heaven and Earth's refined energies.

The third vow seeks the stability of the earth, steadfastly supporting all beings without collapse or tidal disasters. May it safeguard the nation and people in peaceful livelihoods, bring abundant harvests, and nurture every form of life.

The fourth aspiration desires the eternal radiance of the sun and moon, free from eclipses or anomalies. May their pure light dispel worldly darkness, bless the era with tranquility, and bestow grace universally upon all living beings.

The fifth wish prays for the stars to shine in unison with the sun and moon, each maintaining its proper course, illuminating the ten directions. May they protect homes and nations from calamities, ensuring peace and prosperity under Heaven.

The sixth vow calls for the timely succession of seasons, with mild climates free from disasters. May plagues vanish, the world be serene, crops flourish, and the nation thrive with joyful citizens.

The seventh aspiration envisions clouds condensing into auspicious formations, creating celestial canopies in the void, subtly embodying the profound operations of the Dao. Here, "the mystery of mysteries" (xuanxuan) signifies the abstruse nature of the Dao, while "hidden" conveys the inscrutable workings of celestial principles.

These vows progress from cosmic order to earthly welfare, manifesting Daoism's religious ideal of universal salvation. Through such aspirations, the zhaizhu (ritual officiant) aligns upward with the compassionate teachings of the Celestial Worthy and downward expresses their devout heart for cultivation.

This passage from the Daoist scripture Lingbao Lingjiao Jidu Jinshu presents twelve grand vows for universal salvation.

The first vow implores the celestial immortals to move freely between form and formlessness, appearing and disappearing at will, while forming spiritual bonds with perfected beings (zhenren, accomplished adepts). Next comes the prayer for boundless blessings—may the nation prosper, the people live in peace, and all beings be delivered, creating harmony between the human realm and the celestial spheres.

The eighth vow wishes for eternal favorable weather, with gentle rains nourishing all things. May state reserves overflow and the people enjoy abundance in clothing and food. The ninth vow prays for the Five Sacred Mountains (Wuyue) to stand firm and majestic, serving as abodes for immortals while safeguarding the nation’s destiny and inspiring reverence for the Dao.

The tenth vow invokes boundless rivers and seas, embracing all creatures—even the tiniest life—with sustenance. May heaven and humanity rejoice together, and may time endure like unshakable stone. The eleventh vow aspires to wise rulership, with peace reigning in all directions, free from war. May celestial and mortal realms celebrate as auspicious blessings descend, teachings spread widely, and joy never fade among the people.

The twelfth vow embodies utmost compassion: may all living beings—winged insects, tiny creatures, the born and unborn—thrive in safety. Let all things be infused with primordial Qi (the Dao’s fundamental energy), with plants and trees evergreen even in winter. May every liberated being radiate brilliance, merging with the Great Dao.

The ritual scene unfolds: at noon, when the ceremony begins, divine envoys like the Incense Officer and the Dragon-Tiger Guardians (protector deities) descend before the incense burner. Petitions rise—may Daoist practitioners attain immortality, ritual sponsors receive blessings, and both yin (spirit) and yang (human) realms be graced. May celestial youths and jade maidens from all directions guard the curling incense smoke, swiftly carrying devout prayers to the Jade Emperor’s throne.

As the rite concludes, participants return in silence to meditation chambers, offering gratitude to ancestral masters and dedicating merits to all beings. This scripture reveals Daoism’s vast salvational vows and its ritual practices (zhaijiao) bridging heaven and humanity.

(Note: Terms like "zhenren" (perfected beings), "Qi," and "zhaijiao" follow the glossary’s standardized translations, with pinyin added at first occurrence.)