《靈寶領教濟度金書》Vol. 119

This scripture records the liturgical procedure of the noonday ritual (wuchao xingdao) in the Lingbao tradition of Daoism, detailing the ceremonial steps for performing the "Five Refinements for Revitalizing the Corpse" (wulian shengshi zhai) ritual.

First, the ritual master (fashi) and devotees perform reverent bows while silently practicing visualization (cunxiang, focused meditation on deities). This is followed by reciting the "Guardian Spirit Incantation" (Weiling Zhou), a protective chant describing how the cinnabar flame (danling zhuhuo, the heart fire in Daoist cultivation) transforms into crimson-wheeled radiance capable of dispersing demonic hordes and vanquishing malevolent forces, ultimately inviting divine presence to the altar. The incantation concludes by emphasizing reverent service to the Celestial Emperor and union with the Dao.

The master then strikes the ritual drum twenty-four times (ming fagu ershisi tong), a standard Daoist signal for summoning celestial beings. Next comes the solemn invitation to the Supreme Dao Lord (Taishang Daojun) of the Three Heavens, followed by the activation of the body's guardian spirits (according to Daoist belief, the human body houses various deities). This includes marshaling thirty-two divine officials such as merit attendants (gongcao) and golden lads and jade maidens (jintong yunü), preparing them for service while simultaneously summoning local earth deities (tudishen) to assist in communication.

The master declares the purpose: conducting this noonday (11am-1pm) altar-ascending ritual on behalf of the patron (zhaizhu) to beseech the descent of Jade Clarity Dao-Qi (yuqing daoqi, the highest primordial energy) and the wondrous light of Lingbao. These divine forces empower the ceremony, ensuring the devotee's sincere prayers swiftly reach the celestial courts.

The ritual culminates in inviting the assembled celestial honored ones, including the Three Pure Ones (sanqing) and Four Sovereigns (siyu) - Yuanshi Tianzun, Taishang Laojun, the Jade Emperor, etc. - along with the imperial lords of the four directions, the guardian spirits of the Thirty-Six Divisions of Scriptures (sanshiliubu zunjing), and immortal adepts throughout history such as Wang Jun of Western Citadel. Together they descend to sanctify the altar, demonstrating Daoism's religious practice of connecting heaven and humanity through liturgy (keyi).

This scripture passage depicts a Lingbao School Daoist salvation ritual, comprising three main sections:

First, it introduces the important Daoist deities Lord Mao (Mao Ying, one of the Three Mao Perfected Lords venerated in the Shangqing tradition) along with the Two Guardians of Life. These divine beings govern the affairs of the Three Realms and possess profound insight into the mysteries of heaven and earth. The text extols the supreme nature of the Daoist Mysterious Origin (Xuan Yuan) and explains how the Lingbao scriptures and methods can universally save sentient beings, bridging the celestial and human realms.

Next comes the ritual master's humble declaration, acknowledging his limited cultivation while expressing sincere devotion to conducting the ceremony according to scriptural teachings. Special emphasis is placed on liberating departed souls from the sufferings of the underworld. The master underscores the significance of this zhaijiao (purification ritual), presenting it as a gratitude offering performed by disciples to repay their teacher's kindness.

The final section vividly portrays the solemn altar setting: arranged according to classics like the Yunji Qiqian, the ritual platform features a star altar for conducting the "Kongtong Fast for Living Souls" (a specific salvation ritual). The altar is fully equipped with sacred implements - jade canopies, beaded banners, and other ceremonial objects - amidst swirling incense smoke and reverent liturgical music, creating an atmosphere of sacred solemnity. Through such rituals, practitioners aspire to help departed souls transcend suffering and ascend to the immortal realms.

On the sacred heavenly path, immortal chariots with phoenix bells resonate along the heavily guarded passage. With humble sincerity as insignificant as ants, we beseech the heavens to bestow mercy like nourishing rain and dew. May the vast celestial grace shine universally like the sun, moon, and stars, allowing the deceased (name) to sever the karmic bonds of past lives and attain the blessings of rebirth.

At this very hour of noon, the Daoist priests ascend the altar to perform the ritual. Holding the first incense offering, the assembly prays that its fragrant smoke may rise straight to the highest heavens, making offerings to the supreme Dao Treasure (Dao Bao). With wholehearted devotion, we prostrate ourselves in reverence to the Three Pure Ones (Sanqing, referring to the Celestial Worthy of Primordial Beginning, the Celestial Worthy of Numinous Treasure, and the Celestial Worthy of Dao and Virtue). May the merit of this act be dedicated to all past ancestors and the heroic spirits of the land, praying that immortal chariots drawn by dragons and phoenixes may ascend to the Kunlun paradise to inquire of the Dao, bringing auspicious blessings to the mortal realm. May all nations under heaven share in the peace of governance through non-action (Wuwei), and may all directions rejoice in an era of the Dao’s presence.

Once again, we light incense and take refuge in the perfected masters who have attained the Dao, praying to unite with its truth. The second incense offering is made to the supreme Scripture Treasure (Jing Bao), wishing for the deceased’s spirit to be purified, with the three hindrances (karmic obstructions, retribution obstructions, and affliction obstructions) dissolved like autumn clouds dispersing or morning snow melting away. May they be freed from the suffering of hell and ascend directly to the Vermilion Mound paradise (the southern immortal realm in Daoism), bringing prosperity to their lineage like the seven-leaved tree and steadfastness like the five-branched pine.

The third incense offering is made to the supreme Master Treasure (Shi Bao), praying that the merit may extend to the Three Masters and Four Companions (referring to the ordination master, supervising master, recommender master, and four fellow practitioners). The priests repeatedly bow in reverence, ultimately praying for complete unity with the Great Dao. Through these three rounds of incense offerings—dedicated to the Dao, the scriptures, and the masters—the ceremony embodies the core Daoist belief of the "Three Refuges" (San Guiyi).

This scripture passage depicts a Daoist ritual ceremony (Zhaijiao), comprising several key elements:

The text opens with invocational prayers to the deities, wishing the practitioners may embody the gentle vitality of spring in their Dao cultivation, with Virtue (De) shining as radiantly as daylight. It references internal cultivation practices focused on the "Yellow Court" (Huangting, the Dantian energy center) and "Crimson Chamber" (heart palace), praying for the deceased to ascend to pure celestial realms while the living may dwell in blessed grotto-heavens.

Following this are "Pacing the Void" hymns (Buxuci) - liturgical verses chanted during Daoist rites. The first hymn portrays immortals riding cloud-chariots across the ten directions: gazing up at towering celestial platforms, looking down upon violet mists, and sharing lotus thrones in the palaces of the Supreme Heavenly Worthy. It emphasizes how prolonged cultivation transforms one into a perfected being (Zhenren), achieving bodily harmony and longevity surpassing the ancient cedar tree.

The second hymn paints a grander celestial landscape: seven-jeweled trees radiating brilliance, three hundred kinds of divine beasts including colossal lions and soaring dragons, with phoenixes singing in rhythmic harmony. Divine winds stir miraculous blossoms, their fragrance permeating the robes. Yet it notes such wonders remain inaccessible to those lacking innate spiritual capacity.

The conclusion presents the formal ritual protocol for summoning deities. The presiding priest and ceremonial officers reverently petition the complete Daoist pantheon: from the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), Supreme Lord of the Dao (Taishang Daojun), and Jade Emperor (Yuhuang Dadi) down to the Thirty-Two Heaven Monarchs, directional deities of the four quarters, and guardian spirits of the Thirty-Six Divisions of Scriptures. This reflects both the "Three Pure Ones and Four Sovereigns" (Sanqing Siyu) theological structure and the liturgical principle that "all celestial divinities descend to the ritual arena."

This scripture is a liturgical document (Keyi) from Daoist practice for the salvation of deceased souls, primarily detailing prayers for the transcendence of the departed. The text describes:

In life, the deceased was fortunate to dwell in an era of peace, having aspired to study the precious canons of Daoism (the sevenfold jade framework), wore the jade tablets (threefold jade registers) symbolizing Daoist teachings, attended the celestial ranks in pristine halls (jade stairways), and served the divine at frosty altars of jade. Now having passed, their physical form rests beneath the nine springs (Jiujing), requiring the Five Refinements (a Daoist salvation ritual) to protect their spiritual soul (Shenhun).

Acknowledging that the deceased inevitably accumulated transgressions through the six sensory afflictions (eyes, ears, nose, tongue, body, and mind) and fostered karmic obstacles via the five thieves (form, sound, scent, taste, and touch), with conduct often falling short. Through this purification ritual (Zhaijiao), repentance is offered as they take refuge in the nine precepts (Jiujin), beseeching heaven to bestow the purple-sashed cinnabar scriptures (sacred Daoist documents) to erase records of sin and inscribe virtuous deeds.

May the deities safeguard the physical form of the departed, harmonizing yin and yang (Yin-Yang) — allowing the wandering soul to roam freely in the azure void of the Mysterious Heaven, chanting and wandering through realms of emptiness. Ultimately, may the deceased reach the Jade Void (highest Daoist paradise) to attain pure transcendence (golden serenity).

The text employs specialized Daoist terminology and imagery: "Azure Fall" (Biluo) denotes celestial realms; "Six Paths" (Liudao) represent the six states of reincarnation; "Nine Tracks" (Jiugui) metaphorize the immortal's ascent; while "Three Heavens" (Santian) refer to the Qingwei, Yuqing, and Dachi celestial spheres. The entire ritual embodies the Daoist belief in using purification ceremonies and repentance to assist souls in transcending the cycle of existence.

This passage is the "Vows Text" from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, expressing nine great aspirations of practitioners praying for harmony between heaven and earth, and peace for all beings. Here is the modern interpretation:

The first vow wishes for the Dao (the cosmic origin) to remain in a state of pure emptiness, allowing the methods of cultivation to spread widely and guide the ignorant toward wisdom. Practitioners may attain celestial ascension through diligent practice, ultimately achieving longevity equal to heaven and earth.

The second vow prays for the celestial realms (the multi-layered heavens of Daoism) to be filled with pure Qi (vital energy), for the seasons to harmonize, and for the nation to be stable and its people prosperous. May all living beings receive divine protection, ensuring the heavens endure eternally.

The third vow hopes for the earth to remain firm, supporting all things without collapse, and for the seas to never flood. May the land nourish crops, sustain the people through life and death, and allow all beings to find their rightful place.

The fourth vow desires the sun and moon to shine perpetually, free from eclipses or anomalies. Their radiance should dispel darkness, safeguard peace in the human realm, and bestow blessings upon all beings.

The fifth vow seeks orderly movement among the stars, their light illuminating the ten directions. May the stars remain in their rightful positions, protecting nations from calamities and ensuring peace across the land.

The sixth vow asks for smooth transitions between the seasons, with mild climates free from disasters. May plagues vanish, harvests flourish, and the people live in contentment and prosperity.

The seventh vow wishes for clouds to gather and disperse naturally, fostering harmony between immortals and mortals. Clouds should veil celestial mysteries when needed, yet also bring timely rain, ensuring national prosperity and the people's well-being.

The eighth vow prays for wind and rain to arrive in proper measure, nourishing all things. May the nation's granaries be full, and the people enjoy abundant food and clothing.

The ninth vow calls for the Five Sacred Mountains to stand firm, guarding the four directions. As abodes of immortals, they should also protect the nation's enduring fortune, offering sanctuary to all living beings.

These vows embody the Daoist principle of "unity between heaven and humanity" (Tianren Heyi). Through prayers for cosmic harmony, they seek to realize an ideal state of worldly peace and spiritual fulfillment.

This passage is an excerpt from the Lingbao Lingjiao Jidu Jinshu (Precious Scripture of Numinous Treasure Salvation Teachings), containing both devotional prayers and ritual instructions with three distinct layers of meaning.

The text first outlines twelve grand vows: The tenth vow prays that rivers and seas may nurture all beings, even the tiniest creatures, so that all under heaven may share in eternal blessings. The eleventh vow invokes prosperity for rulers, peace across the land without war or conflict, thriving communities, and the widespread dissemination of virtuous teachings. The twelfth vow seeks protection for all living things—whether born or yet unborn—so that even plants may flourish through the seasons, and all existence may harmoniously coexist.

Next, it details ritual procedures: During the midday zhaijiao (purification ritual), divine envoys such as the Xiangguan Shizhe (Incense Official Messengers) and the Left-Right Dragon-Tiger Lords (guardian deities) descend upon the altar. The ceremony petitions for adepts to fulfill their cultivation aspirations, for the zhaizhu (ritual sponsor) to receive blessings, and for grace to extend to both the realms of yin and yang. Through immortal attendants—jade maidens and celestial youths—these prayers ascend directly to the Jade Emperor, the supreme deity.

Finally, the text notes post-ritual protocols: After chanting the "Departure Hymn," participants must withdraw in silence to the meditation hall. This passage appears in Volume 119 of the scripture and represents a key liturgical document of the Lingbao tradition (a major Daoist school) concerning jidu keyi (salvation rites).