《靈寶領教濟度金書》Vol. 124

The Lingbao Lingjiao Jidu Jinshu (Precious Scripture for Salvation through Numinous Treasure Teachings) records the liturgical procedure (Keyi) for the noonday Daoist ritual. The ceremony begins with priests burning incense, chanting hymns, and paying reverent homage to the patriarchs according to established protocols while maintaining focused concentration.

Next comes the recitation of the "Weiling Zhou" (Guardian Spirit Incantation), which depicts the alchemical fire imagery of Daoist cultivation: crimson elixir flames surge like radiant clouds, while a golden dharma wheel rotates to mobilize energies from all directions. This potent force dispels demons and vanquishes malevolent influences. Through golden talismans (Daoist ritual implements), the priests summon divine beings, enabling them to ride clouds and dragons, filling heaven and earth with auspicious signs to pacify the four quarters.

Following this, twenty-four ritual drumbeats are sounded to reverently invite the supreme Daoist deity, the "Supreme Three Heavens' Primordial and Infinite Three Qi, the Most High Lord of the Dao." At this moment, the priests visualize (meditate upon) the appearance of various deities within their bodies: divine guardians like Gongcao (Dharma Protectors), Golden Boys and Jade Maidens, and envoys of the Five Directional Thearchs—thirty-two celestial officials in total—who stand arrayed in full regalia, ready to assist in the ritual.

The presiding priest declares the sincerity of their fasting and purification (religious discipline), ascending the altar at high noon to perform the ritual. They beseech the numinous energy of the Jade Pure Realm (the highest celestial domain) to descend, ensuring their devotion reaches the sacred presence of the "Most High Limitless Great Dao, the Supreme Jade Emperor of True Purity."

The final stage involves the invocation of deities. The priest leads the assembly in solemnly petitioning the pantheon of Daoist divinities: beginning with the supreme deity, the "Primordial Heavenly Worthy of Void and Spontaneity," followed by the "Most High Lord Lao," the "Jade Emperor," and the thirty-two celestial emperors, as well as the honored deities of the four directions. Also invoked are the Great Masters of the Mystic Center who safeguard the scriptures and twenty-four perfected beings (Zhenren) central to Daoism. Through this meticulous liturgical sequence, the ritual constructs a sacred space for communion between humanity and the divine.

This passage describes the deity-invocation segment of a Daoist zhaijiao (purification ritual), comprising three main components:

The first section summons Dongyue Shangqing Simao Jun (an important Daoist immortal overseeing life and death), along with the two perfected beings Dinglu and Baoming, as well as all enlightened immortals from cavern-heavens and deities from the Three Realms. The phrase "cloud layers towering majestically" depicts the auspicious clouds accompanying the deities' descent, while "the Primordial Sovereign governs the ancestral Qi of Supreme Non-Being" refers to the highest deity Yuanshi Tianzun commanding the fundamental energy of the cosmos.

Next comes the ritual patron's prayer. Grieving for deceased relatives, the patron expresses concern about souls suffering in the underworld, hoping this noonday ceremony (wuchao) might employ the "salvation power of the Netherworld Capital" to liberate the departed while protecting living family members. The term "nine transformations" originates from alchemical terminology (neidan), here metaphorically representing the salvation process; "five Qi" denotes the energies of the Five Phases, and "celestial origin" refers to the source of life.

Finally, the text describes the altar setup and ritual scene: banners erected on the precious altar enclosure (baowei), golden and jade ritual instruments being struck, with auspicious signs of dragon-mist and phoenix-candles rising from the jade platform (yaotan). Through the ceremonial act of "offering the first incense twist," the Daoist priests reverently invite the Three Officials (Heaven, Earth, and Water) and various celestial worthies, beseeching divine compassion so the "golden rooster" (heavenly messenger bird) may deliver sacred decrees and the "cinnabar phoenix" (auspicious bird) manifest benevolent virtue.

The entire passage brims with distinctive Daoist sacred imagery, using ornate language to portray the solemn interaction between humans and deities, fundamentally expressing aspirations for the salvation of the deceased and divine protection for the living.

This scripture is a liturgical chant used in Daoist zhaijiao (purification rituals) during incense offerings, divided into three sections honoring the Three Treasures of Daoism: the Treasure of Dao, the Treasure of Scriptures, and the Treasure of the Master. Each section follows a similar structure, where ascending incense smoke carries devout prayers to the divine.

First Section: Offering to the "Supreme and Perfect Treasure of Dao"

May this curling incense rise to the heavens, offering reverence to the supreme Treasure of Dao. We submit ourselves wholeheartedly, prostrating before the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun). Through these merits, we pray for the imperial ancestors and the spirits of the land. May the sacred beings roam the celestial realms of the Six Abysses, gathering jade and pearls in the Great Void, riding feathered canopies to ascend the Nine Heavens, and bless the nation’s prosperity. May the emperor’s virtue match heaven and earth, his grace enriching all under heaven, with blessings vast as the sea and longevity firm as Mount Tai. May filial piety flourish, officials exemplify loyalty, and the imperial family safeguard this golden age. With this incense, we take refuge in the sacred assembly of masters, aspiring to unite with the Dao and attain eternal life.

Second Section: Offering to the "Supreme and Perfect Treasure of Scriptures"

The rising smoke honors the supreme Treasure of Scriptures. With sincere devotion, we dedicate these merits to the ancestors of the ritual patron (the one sponsoring the ceremony). May the ancestors ride jeweled chariots through the Jasper Pool, astride phoenixes, sipping celestial dew, wandering freely among mist and radiance. May blessings shelter the patron’s lineage, nurturing wise descendants. May the patron, [name], be imbued with heaven and earth’s vital Qi (energy), cultivating body and spirit, achieving both worldly success and sage-like virtue. May their years multiply, their virtue revered, their kindness extending even to plants and trees. With this incense, we take refuge, aspiring to transcend form and merge with the Dao.

Third Section: Offering to the "Supreme and Perfect Treasure of the Master"

The incense smoke venerates the supreme Treasure of the Master. With utmost sincerity, we take refuge, dedicating these merits to liberate suffering beings from the Three Paths (of fire, blood, and blades), the Five Sufferings (birth, aging, sickness, death, etc.), and the Six Caverns (referring to hell realms). Though the text is incomplete here, it expresses compassionate vows to save lost souls.

During the ritual, priests ascend the altar at noon, offering incense three times—each corresponding to the Three Treasures. The ceremony embodies the Daoist ideal of "repaying the four kindnesses above and relieving the three sufferings below," integrating prayers for the nation, salvation of ancestors, and universal benevolence.

This passage depicts a Daoist ritual for the salvation of deceased souls. In the cold courts and shadowy passes of the underworld governed by the Ten Yama Kings (Ten Palaces), the priest prays that the deceased's karmic transgressions may dissipate like wind and their sins melt away like ice. Auspicious clouds emerge from the Gate of Rebirth (rebirth passageway), while the Portal of Death (underworld entrance) fills with Yang Qi, bringing illumination to the dark realms.

During the ceremony, the Jade Dragon (celestial messenger) delivers pardon decrees inscribed on white jade tablets, while the Golden Horse (divine steed) swiftly conveys edicts from the Vermilion Terrace (abode of immortals). The departed soul ascends, leaving the Northern Office (underworld) to reach the True Realm, riding auspicious clouds toward the Palace of Southern Chang (Daoist realm of longevity) to receive deliverance. The entire netherworld rejoices in celebration as the priest burns incense and takes refuge in the Celestial Worthies.

The ritual proceeds through specific steps: first, paying homage to the Ten Directions (Li Fang), confessing transgressions (Chan Fang), and subduing demonic obstructions (Ming Mo), followed by the Pacing the Void (Bu Xu) ceremony where the priest visualizes riding celestial steeds through the ten directions of paradise. Resting amidst numinous scenery (Xuan Jing), the priest gazes up at towering immortal terraces and looks down upon swirling purple clouds. Immortals gather in the capital of Lord Lao (Laojun), seated together on lotus thrones.

Through prolonged cultivation (Ji Xue), one may attain the state of a Perfected Being (Zhenren), with harmonized vital energy (Rong Wei) circulating within, gaining boundless longevity. The passage then describes celestial scenes: seven-jeweled trees radiate light, among three hundred celestial creatures stand lions ten thousand feet tall, with flying dragons coiling and phoenixes singing in harmony. Divine winds carry the fragrance of immortal blossoms, perfuming robes with their scent. Yet it emphasizes that without karmic affinity for the Dao, one cannot enjoy such realms.

Finally, the priest makes three petitions (San Qi) and performs three prostrations (San Li), reaffirming the ritual positions. The presiding Daoist and assembled officials devoutly invoke: the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Celestial Lord of the Dao (Taishang Daojun), and the Most High Lord Lao (Taishang Laojun) — the Three Pure Ones (Sanqing); the Jade Emperor (Yuhuang Dadi); the Thirty-Two Celestial Emperor Lords; the revered deities of the four directions; the immortal beings of the Jade Capital of Mysterious Metropolis (Xuandu Yujing, highest Daoist heaven); the guardian spirits of the Thirty-Six Divisions of Daoist scriptures; and perfected adepts through the ages like Wang Yuan and Mao Ying. Through sacred hymns and reverent worship, the ritual seeks divine power to guide the soul's transcendence.

This scripture passage describes a Daoist ritual for the salvation of deceased souls, explaining how beings suffer in the underworld due to karmic offenses from their earthly lives, and how purification rituals (Zhaijiao) and liturgies (Keyi) can appeal to divine powers for absolution and liberation.

The text mentions "Lord Mao, the Supreme Minister of Fate of Mount Tai" and "the Two Perfected Lords of Determination and Life Preservation" - deities who govern life and death. During earthly existence, when people commit transgressions through the six roots (eyes, ears, nose, tongue, body, and mind) or the five bodily members (four limbs and head), these offenses are recorded in the underworld archives of the Three Primes (Upper, Middle, and Lower Primordial Officials) and the Four Extremities (distant realms of the four directions). Whether residual calamities from past lives or current misdeeds, all lead to souls sinking into the Nine Darknesses (deepest hell realms) after death, facing judgment from the Twenty-Four Underworld Tribunals and the Seventy-Four Departments under the jurisdiction of the Lord of Mount Tai.

The scripture vividly portrays the suffering of spirits in the underworld: during life they failed to nurture their Jing (essence), Qi (vital energy), and Shen (spirit), allowing the five thieves (imbalances of the Five Phases) to disturb their bodies and minds, violating cosmic principles (the Four Pillars) and transgressing the laws of the Five Phases. These offenses act like axes felling the tree of life and saws mutilating the physical form.

Through establishing a sacred altar (Xuantan) and performing rituals involving incense burning, flower scattering, scripture recitation, and ceremonial processions, memorials are submitted to the Celestial Court (Northern Palace), mobilizing heavenly generals to escort the deceased soul. Simultaneously, earth deities from the Southern Palace (one of Daoism's postmortem destinations) are summoned for protection. This severs familial misfortunes, liberates the soul from suffering, and grants the ritual sponsor's household blessings from the Five Directional Deities - revitalizing their spirits and bringing enduring fortune as vast as mountains and seas.

The passage employs specialized Daoist terminology: "azure chambers and purple portals" refer to meditation chambers, "jade weft and golden scriptures" denote sacred texts, while the "art of herding oxen" symbolizes the discipline of mastering one's nature. The entire ritual aims to dissolve the deceased's karmic burdens through divine intervention, elevating their soul to celestial realms.

This passage is a prayer text from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, expressing the practitioner's grand aspirations for universal harmony and peace for all beings. Structured in seven distinct levels of supplication:

First, it prays for the Great Dao (cosmic origin) to maintain its pure and wuwei (non-action) state, allowing the gates of Daoist practice to open widely—so even the ignorant may receive enlightenment, and all cultivators may ascend to celestial realms (referred to as "rising to the void"), achieving longevity equal to heaven and earth. Here, "ascending to the void" signifies the practitioner's attainment of the transcendent realm.

Second, it wishes for the clear qi of the heavens to coalesce, the four seasons to harmonize, the nation to prosper in stability, and all beings to thrive eternally. "Condensed qi" (jieqi) is a Daoist term denoting the gathering of heaven-and-earth's essential energies.

Third, it prays for the earth to remain steadfast in supporting all things, oceans to stay within bounds, nations to enjoy peace, people to live contentedly, and crops to flourish abundantly. "To shelter and carry" (fuzai) describes the earth's vessel-like quality of bearing all existence.

Fourth, it seeks the eternal radiance of the sun and moon—free from eclipses—using their pure light to dispel darkness and safeguard global peace. "The Two Luminaries" (erjing) is the Daoist honorific for the sun and moon.

Fifth, it wishes for the stars to shine perpetually, each maintaining its ordained course, protecting nations from calamity and ensuring universal prosperity. "Revolving candles" (zhuanzhu) metaphorically depicts stars as rotating beacons of light.

Sixth, it prays for the seasons to alternate punctually, bringing mild climates, the eradication of plagues, bountiful harvests, and nationwide jubilation. "Seasonal qi" (jingqi) refers to nature's cyclical rhythms.

Seventh, it aspires for clouds to coalesce into auspicious formations, floating aloft to form celestial canopies, mysteriously resonating with the profound Dao. Here, "the mystery of mysteries" (xuanxuan) alludes to the Daode Jing's supreme Dao-state of "the mystery beyond mysteries."

The conclusion emphasizes that these prayers both manifest the compassionate teachings of the Celestial Worthy (Daoism's highest deity) and reflect the practitioner's devout heart. Through the harmonious order of heaven, earth, and all things, the text embodies Daoism's ultimate ideal of "the unity of heaven and humanity," showcasing its religious ethos of universal salvation.

This passage is a prayer text from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, expressing benevolent wishes for all beings in heaven and earth. The content presents multiple aspirations:

First, it prays for harmony between nature and humanity, where celestial beings (Shenxian) and mortals may coexist peacefully. May winds and rains come seasonally to nurture all things, ensuring national prosperity and abundant livelihoods for the people.

Next, it invokes blessings upon the Five Sacred Peaks (Wuyue) – Daoism's great mountains – that they remain stable as abodes of immortals while safeguarding the nation's enduring peace. May rivers and seas maintain their vastness to nourish all creatures, allowing celestial and earthly realms to share an era of great tranquility.

For the human world, it prays for the emperor's virtuous governance and stability across the land, free from war and turmoil. May the people live joyfully under widespread moral teachings, fostering social harmony.

The scripture shows particular compassion for all living beings, praying that every creature – whether already born or yet to be – may thrive safely, with plants flourishing through all seasons. Through practices like concentrated meditation (Cun Shen) and incense offerings, practitioners align themselves with the Great Dao (Da Dao).

Finally, it depicts a Zhaijiao (Daoist ritual) scene: Divine emissaries like the Incense Officials (Xiangguan Shizhe) and the Dragon-Tiger Lords (Longhu Jun) gather before the incense burner, enabling cultivators to attain immortality while blessing both ritual officiants (Zhaiguan) and souls in the underworld. The prayer asks immortal youths and jade maidens (Xiantong Yunü) to swiftly convey these incense-borne devotions to the supreme Jade Emperor (Yuhuang Shangdi).

The conclusion references ritual sequences like the "Exit Hall Hymn" (Chutang Song) and "Procession to the Curtain" (Yin zhi Mu), marking the ceremony's conclusion with gratitude to the masters and merit dedication (Huixiang) for all beings.