《靈寶領教濟度金書》Vol. 133

This passage from The Golden Book of Lingbao Salvation documents the liturgical procedure (Keyi) for the noon court ritual in Daoist practice. The ceremony was transmitted by the eminent Daoist master Ning Quanzhen and compiled by Lin Lingzhen, serving as a Zhaijiao ritual for the salvation of deceased souls.

The ritual begins with the burning of incense, during which all participants pay respects to the patriarchs while silently visualizing. This is followed by reciting the Weiling Zhou (Guardian Spirit Incantation), a protective chant that describes the Danling Zhuhuo (cinnabar fire of the heart in Daoist cultivation) transforming into a radiant crimson wheel that sweeps through all directions. Its golden light is said to annihilate demons and dispel malevolent forces. The Daoist priest then summons divine beings through golden talismans (Fulu), riding clouds and dragons, causing heaven and earth to rejoice and the four realms to be pacified—ultimately achieving the state of "merging with the Dao in perfect truth."

Next, the ritual master strikes the ceremonial drum twenty-four times, symbolizing communication with the Three Realms. The ceremony invokes the Three Qi (primordial energies)—Xuan, Yuan, and Shi—of the Supreme Three Heavens (the highest triad of deities: Yuqing, Shangqing, and Taiqing), as well as the thirty-two guardian deities, including the celestial messengers (Gongcao) and the Golden Boy and Jade Maiden. With solemn reverence, the priest declares: "At this moment, as we ascend the altar at noon to perform the ritual, we beseech the Dao-Qi of Yuqing and the wondrous light of Lingbao to descend upon us, so that our petitions may reach directly before the Jade Emperor."

Finally, the priest leads the assembly in devout supplication, paying homage in sequence to the highest Daoist deities: the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Supreme Lord of the Dao (Taishang Daojun), the Supreme Elder Lord (Taishang Laojun), the Jade Emperor (Yuhuang Shangdi), and other exalted beings of the Three Pure Ones (Sanqing) and Four Sovereigns, along with the Thirty-Two Heavenly Emperors, the Great Emperors of the Four Directions, the divine sages of the Jade Capital of Mysterious Metropolis (Xuandu Yujing), the guardian spirits of the Thirty-Six Sacred Scriptures (Jing), and the Twenty-Four Perfected Immortals. Through this meticulously structured liturgy, the ritual constructs a sacred space for communion between humanity and the divine.

This scripture is a Qingci (Daoist memorial document addressed to celestial deities) used in rituals for the salvation of departed souls. It comprises three main sections: first, praising the majestic virtue of the deities; second, praying for the deliverance of the deceased; and finally, offering blessings for the emperor.

The text begins by reverently addressing Lord Mao (Maogong), the Supreme Minister of the Eastern Peak who governs life and death, along with the two Perfected Lords Dinglu and Baoming, and all attained immortals. It states that the teachings of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity) nourish the Three Realms, while the instructions of the Mystic Sovereign (Xuhuang, an honorific title for Daoist lords) regulate the operations of heaven and earth. These profound principles, though unfathomable, universally benefit all beings. We practitioners, having received these teachings, should assist the state and emulate the way of heaven.

The ritual's purpose is then explained: to perform salvation rites for a deceased Three Caverns (Sandong) disciple (a Daoist practitioner). Though this disciple devoted their life to seeking the Dao and immortality, they failed to truly transcend worldly attachments. Now that they have departed the realm of the living, we fellow practitioners regard them as still present, collectively reciting scriptures ten times and establishing a three-day repentance altar. Using sacred instruments like vermilion mushroom chariots, jade carriages, dragon staffs, and phoenix wheels, we sincerely invite the deities to uplift the departed soul, severing all earthly bonds to grant deliverance across both the visible and invisible realms.

At noon, the ritual master ascends the altar to chant scriptures and offers the first incense. The rising smoke carries prayers to the celestial court as an offering to the Supreme Treasure of Ultimate Truth (the highest Daoist teachings). All present devoutly bow, dedicating these merits first to the emperor—may his benevolence spread like the virtuous reigns of Yao and Shun, bringing peace to the people and stability to the borders. Finally, through devotion to the masters and perfected sages, may the deceased attain eternal life in unity with the Dao (the highest state of merging with the Dao).

Note: The character "和" (hé) likely marks congregational responses during the ritual. This Qingci embodies the Daoist principle of "repaying the four kindnesses," simultaneously delivering the deceased while blessing the ruler, reflecting the religion's compassionate mission to aid both the living and the departed.

This scripture describes the incense offering and scripture recitation procedures during the Taoist noon ritual (Zhaijiao), along with related prayer contents.

At the start of the ceremony, the Taoist priests light incense, its smoke rising upward as an offering to the heavens. The assembly kneels in reverence, dedicating their body, mind, and life to the Three Treasures of Taoism—the Dao (the Way), the Jing (scriptures), and the Shi (masters). Through these meritorious acts, they pray for the protection of imperial officials, that they may remain loyal and virtuous, united in purpose, assisting in governance, achieving great deeds, safeguarding the borders, upholding the imperial cause, and bringing stability to the nation.

Next comes the third incense offering, again beseeching that the smoke reaches the heavens to honor the supreme and most genuine masters. The assembly kneels once more, praying that these merits may benefit all people under heaven, bringing favorable weather, abundant harvests, auspicious signs, and the elimination of calamities such as locust plagues.

Following this, the second verse of the "Hymn of the Seven Perfected" is recited, praising the Taoist patriarchs' vast transcendence beyond the Three Realms (the Realm of Desire, the Realm of Form, and the Formless Realm). The priests then lead the congregation to the altar to chant the "Supreme Cavern Mystery Numinous Treasure Limitless Supreme Wondrous Scripture," specifically dedicated to the salvation of deceased disciples of the Three Caverns (those who practiced the Dongzhen, Dongxuan, and Dongshen scriptures). They pray for the absolution of sins committed in the northeastern Wuji (Infinite) World during their lifetimes and for their souls to be delivered and ascend to the heavens.

Finally, the assembly silently recites the scriptures to completion, concluding with the phrase "Limitless Heavenly Worthy Who Delivers Humanity," expressing the grand vow to liberate all beings. Throughout the ceremony, they devoutly pray that the Three Treasures and the sacred beings of the Ten Directions may bear witness and fulfill these aspirations.

This scripture records a Daoist ritual for the salvation of deceased souls. The ritual master, leading a group of purified Daoist practitioners, ascends the altar platform to recite the Supreme Dongxuan Lingbao Wuliang Duren Shangpin Miaojing (The Supreme Marvelous Scripture of Infinite Salvation from the Cavern of Mystery), specifically aimed at eliminating the karmic obstacles of deceased disciples from the Three Caverns tradition.

At the ritual's commencement, the master invokes the Limitless Flying Celestial Guardian King (a Daoist protector deity) from the northeast direction, praying for divine messengers to descend upon the altar bearing talismanic edicts (fulu) to assist in the salvation. Through burning simplified memorials (Daoist ritual documents) and reciting the Seven Perfected Hymns (scriptural praises to seven realized beings), the ceremony seeks absolution for sins committed by the deceased in the southeastern realm of the Limitless World.

The master particularly emphasizes harnessing the meritorious power of the Duren Jing (Scripture of Salvation) and the grace of the Celestial Worthy of Primordial Beginning (the supreme Daoist deity). The collective recitation's spiritual force becomes the vehicle for salvation. The ritual incorporates incense offering, flower scattering, and scripture chanting, concluding with the Pingzuo Zan (seated meditation hymns) and Jiejing (scripture-closing ceremony) to complete the entire rite.

This comprehensive ceremony demonstrates the Daoist approach to soul salvation through sacred scripture's transformative power, divine protection, and communal cultivation. It embodies the compassionate Daoist ideal of "infinite salvation" (wuliang duren), where ritual becomes a bridge between realms for the liberation of all beings.

This scripture documents a Daoist ritual for the salvation of deceased souls, focusing particularly on liberating wandering spirits from the southeastern and southwestern directions. The ritual master (self-identified as a "Disciple of the Three Caverns") employs liturgical practices including scripture recitation, talisman burning, and ceremonial bows to beseech divine forgiveness for the deceased and assist their ascension to the celestial realms.

Before commencing the ritual proper, the master first petitions the Limitless Flying Celestial Guardian King (a Daoist protector deity) of the southeast, requesting the descent of flying celestial messengers to the ritual altar to assist in transmitting talismanic decrees. These sacred talismans (fulu) will open pathways to the immortal capitals, delivering all wandering souls (referred to as "subtle luminous consciousnesses") from the southeastern direction.

The ceremony proceeds with the burning of bamboo slips inscribed with prayers and the chanting of the "Hymns to the Seven Perfected" (praises to seven accomplished Daoist adepts). The master invokes the "vast merit of Lingbao" (referring to the powerful salvational grace of the Lingbao tradition) to lead participants in reciting the Supreme Lingbao Wondrous Scripture of Infinite Salvation—one of Daoism's most important texts for soul deliverance.

Special intercessions are made for a deceased fellow Disciple of the Three Caverns, seeking absolution for transgressions committed during his earthly life in the southwestern region, while simultaneously working to liberate all souls from that direction. The ritual concludes with silent meditation, followed by final praises to the "Heavenly Worthy of Infinite Salvation" (a deity specifically associated with soul redemption) and expressions of gratitude for the protection of the Three Treasures (Dao, scriptures, and master-disciple lineage).

The entire ceremony embodies the Daoist compassionate ideal of "universal salvation," employing the transformative power of sacred texts and divine assistance to help spirits overcome karmic burdens and attain rebirth. The directional focus (southeast and southwest) reflects Daoist cosmological beliefs wherein different celestial regions correspond to specific divine jurisdictions.

This is a Daoist ritual scripture for the salvation of deceased souls, describing the process of repenting sins and praying for deliverance on behalf of departed disciples. During the ceremony, the ritual master (referring to himself as "your servant") leads the congregation at the altar, beseeching deities of the southwest for forgiveness of the deceased's transgressions.

Before commencing, the master petitions Wuji Feitian Shenwang (the Celestial Flying King of Boundless Void, a Daoist guardian deity) in the southwest, requesting the descent of celestial messengers (divine envoys) to the altar. These messengers are to deliver fulu (talismanic decrees) to underworld officials, opening the path for the soul's ascension.

The ritual unfolds in sequential stages: First, participants face southwest to bow and confess sins while reciting the seventh verse of the "Great Pacing the Void" scripture. Next, they burn inscribed bamboo slips containing prayers and chant the fifth hymn from the "Seven Perfected Praises." The assembly then sits in meditation, reciting the "Scripture of Salvation" (Duren Jing, a foundational Daoist text) to implore Wuliang Tianzun (the Boundless Celestial Worthy) for the soul's deliverance.

The master concludes by affirming the congregation's complete recitation of the Duren Jing, performed specifically to absolve the deceased disciple's accumulated karmic offenses committed in southwest directions across multiple lifetimes. Additional prayers extend this salvation to souls associated with the northwest. Through incense offerings, flower scattering, and scripture chanting, the ceremony invokes the Three Treasures (Dao, scriptures, and masters) and sages of the ten directions to witness this rite of transcendence.

This scripture describes a Daoist ritual for the salvation of deceased souls, primarily oriented toward the northwest direction associated with the underworld. The ritual master performs a series of sacred procedures to invoke various deities for assisting in the liberation of departed spirits.

The ceremony begins with the master performing grand prostrations toward the northwest, confessing transgressions and summoning divine beings. Special reverence is paid to high-ranking deities of the northwest: the Limitless Flying Celestial Kings, the Great Sage of Longevity, and the Lords of Immeasurable Salvation. The master beseeches them to emulate the compassion of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity) as demonstrated during the Fuli Dharma Assembly, requesting that the northwest's flying celestial envoys descend to the ritual altar. These envoys are to deliver talismanic decrees (fulu) to the underworld officials, facilitating the ascension of both Three Caverns (Dongzhen/Dongxuan/Dongshen) disciples and northwest-oriented souls into the celestial realms.

Following this, the master recites the talismanic decrees and burns ritual documents (jian die), then reaffirms his sacerdotal authority. The ceremony intensifies with more elaborate invocations to multiple divine hierarchies: the Three Pure Ones (Sanqing - Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun), the Five Directional Thearchs, Thirty-Two Celestial Emperor Lords, the Queen Mother of the West (Jinmu) and King Father of the East (Mugong), stellar deities including the Sun, Moon, and Five Planets, as well as life-governing deities like the Southern and Northern Dipper Stars and the Venerable Gods of Life-Extension.

Particular emphasis is placed on resurrection deities such as the Lords of Immeasurable Salvation Who Revive the Dead, alongside eminent Daoist perfected beings (zhenren) including the Great Master of Mysterious Midst, the Great Master of the Three Heavens, and the Celestial August Realized Being. The ritual culminates by reconvening protective deities like the Demon Kings of the Three Realms and the Flying Celestial Kings of the Ten Directions to witness the salvation rite.

Through incense burning, prostrations, invocations, and talismanic pronouncements, the ceremony constructs a sacred communicative space where the yang-world ritual master dialogues with yin-world deities to secure deliverance for the departed. The northwest orientation holds special significance in Daoist cosmology as the quintessential direction of the underworld, rendering this directional salvation ritual particularly potent.

This passage describes the invocation and vow texts used in Daoist purification rituals (Zhaijiao), comprising several key components:

First, it enumerates the celestial hierarchy participating in the ceremony, including the Jade Attendants and Jade Maidens from the Mystic Metropolis' Purple Tenuity Palace, divine immortals, spiritual officers, and the Three True Lords of Lingbao who oversee scriptures (the Master of Scriptures, Master of Transmission, and Master of Ordination). Also invoked are perfected immortals from famous grotto-heavens, along with thirty-two heavens' Jade Attendants and Maidens, merit officials, emissaries, and incense officers - forming a complete Daoist pantheon that includes the Supervisor of Purification, Dragon-Tiger Lords, and Messengers of the Three Realms.

Next comes the practitioner's confession: "Though born in enlightened times, we've created negative karma through worldly attachments. Like dust stirred by wild horses or blossoms scattered by wind, our misdeeds accumulate, while cultivation merits remain as elusive as a dragon's glimpsed head. Though outwardly practicing, our hearts remain impure - like birds forcibly relocated to mountain forests or commoners feigning ritual ablutions. Facing celestial laws' strict precepts, we fear divine retribution."

The text then explains the ritual's purpose: the deceased Three Caverns disciples (practitioners of the Dongzhen, Dongxuan, and Dongshen traditions) were bonded as family and teachers. But through kalpas of existence, disturbed by the five sensory gates (eyes, ears, nose, tongue, body) and mind, with seven apertures clouded by desire, they confused good and evil, disrupted moral order, performed insincere rituals, and carelessly handled talismans (Fulu), thereby violating celestial statutes and falling into suffering. This ceremony seeks forgiveness from the Five Directional Thearchs and Three Officials (Heavenly, Earthly, and Water Officials).

The vow section petitions: "May deities witness our sincerity, record current virtues, and absolve accumulated transgressions. May we join the immortal ranks as celestial ministers, entering heaven's forbidden gardens. We pray for radiant sun and moon, harmonious winds and rains, tranquil rivers and seas, flourishing forests. May people dwell peacefully, the court nurture talents, and the Celestial Worthy's compassionate teachings spread universally, fulfilling devotees' sincere aspirations."

The concluding terms - "restoring the incense burner," "departure hymns," "returning to stillness," and "thanking masters with dedication" - denote standard ritual sequences: reestablishing the altar, chanting exit verses, silent meditation to conclude, and expressing gratitude to patriarchs.

The Lingbao Lingjiao Jidu Jinshu (Precious Scripture of Lingbao Salvation Through Ritual Instruction) stands as a pivotal text of the Lingbao tradition in Daoism, primarily documenting zhaijiao (purification rituals) and jidu (salvation of souls) practices. Spanning 133 volumes, it meticulously records the liturgical procedures, incantations (fulu), and memorial documents required for conducting large-scale religious ceremonies.

The work details how to establish altars (ritual spaces), arrange ritual implements, and specifies the scriptures Daoist priests should recite at different stages. It also outlines concrete steps for guiding departed souls through specialized rites to liberate them from suffering and attain salvation. These ceremonies often require multiple high-ranking ritual masters (gaogong fashi) working in unison, employing specific mudras (hand seals), bugang (cosmic pacing steps used in Daoist ritual), and incantations to commune with divine beings.

The text particularly emphasizes that priests presiding over such rituals must cultivate both internal mastery and external expertise—possessing profound meditative attainment while thoroughly understanding liturgical protocols—to genuinely achieve the salvational purpose. These contents hold significant value for studying the historical development of Daoist ritual and religious praxis.