《靈寶領教濟度金書》Vol. 143

This scripture records the morning liturgy (Zhaijiao) of the Lingbao tradition (one of Daoism's major schools). The ceremony begins with "Pacing the Void and Sprinkling Purifications" (Buxu Sajing) - a ritual purification of the sacred space through specific footsteps and water sprinkling - during which all participants maintain reverent devotion.

The "Threefold Refuge" (San Guiyi) follows, expressing three commitments to Daoist practice:

First refuge in the "Treasure of Dao" (the fundamental truth of Daoism), praying all beings may turn their hearts toward the Way with sincere reverence;

Second refuge in the "Treasure of Scriptures" (Daoist classics), praying beings may comprehend the teachings and preserve them through recitation;

Third refuge in the "Treasure of Masters" (Daoist patriarchs), praying all may cross the bridge of Dharma to practice without hindrance.

Next comes the "Incense Offering" (Zhuxiang), where the presiding priest leads the assembly in reporting to the celestial deities. The text enumerates numerous Daoist divinities including the highest deities like the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Great Dao Lord of the Most High (Taishang Dadaojun), and the Jade Emperor (Yuhuang Dadi), along with natural deities like the Thirty-Two Heaven Emperors and celestial bodies, plus guardian spirits of the Thirty-Six Supreme Scriptures (key Daoist texts).

The scripture describes Daoist cosmology originating from "Floating Radiance" (Fuli, the cosmic source), manifesting auspicious jade-green phenomena. Through transmitting the "Middle Vehicle" (Zhongcheng, intermediate practice) of sacred teachings and "Supreme Grade" (Shangpin, advanced practice) true scriptures, practitioners may unite with the hundred spirits and coexist with the myriad Qi (cosmic energies). Special praise is given to the profound mysteries within the "Two Chapters" and "Three Sections."

The liturgy concludes by affirming that this ceremonial practice employs these true scriptures and wondrous methods to guide all beings. The entire ritual embodies Daoism's religious practice of communicating with deities through scripture recitation and worship to beseech universal salvation.

This passage is a liturgical prayer from Daoist purification rituals (Zhaijiao), depicting the ceremonial setting and devotional aspirations of Daoist priests performing sacred rites. The master leads the pure assembly in reverently preparing the altar, chanting scriptures in unison, purifying body and mind through fasting, and reciting true scriptures with proper mindfulness to propagate the Dao's teachings.

Their prayers include: May divine light shine universally, with chanting voices as clear as fine jade; may they be granted access to the precious scriptures of the Mystic Metropolis (Daoist celestial realm); may the guardians of Purple Yang Palace (abode of immortals) open its gates to reveal ethereal celestial music. The golden chimes resonate with crystalline clarity, while jade-character scriptures ascend auspiciously—such favorable omens promise immeasurable merit.

Subsequent blessings are offered for the ritual patron: May their household prosper with purified spirit. As celestial music plays, auspicious clouds protect the Three Passes (vital bodily regions); through ten recitations of scriptures, sweet dew nourishes the entire body. Blessings descend immediately while misfortunes silently dissolve. May seven generations of ancestors and nine kinship clans attain deliverance at Scarlet Mire (Daoist realm of salvation), with all relatives receiving grace from Purple Tenuity (immortals' abode).

They pray for cessation of disputes, resolution of grievances, and protection from celestial and terrestrial calamities. May sun and moon illuminate all, liberating souls from the Nine Darknesses (netherworld) from their karmic burdens. Though heaven and earth have form, creation's transformations are boundless. The priests await divine response with utmost reverence.

The latter portion contains the "Eulogy of Predestined Fate" and "Mystical Incantation for Scripture Unveiling," describing how cloud-script talismans (Daoist sacred writing) manifest in the Great Void (cosmic origin), enduring countless kalpas. The Celestial Sovereign (Daoist divinity) inscribes cavern-chapter spirit talismans, while the Celestial Worthy of Primordial Beginning (supreme deity) transmits true texts. These scriptures—unfathomable in their manifestations—heal chronic ailments, liberate souls, and enable adepts to ascend as immortals.

The ceremony concludes with priests holding ritual tablets in meditative silence, reciting the "Mystical Incantation": The Dao's essence is formless tranquility, transcending time and space. Who can fathom this profundity? Upon entering the Great Vehicle's teachings, one surpasses temporal constraints. The true Dao neither arises nor ceases; cultivation resembles the lotus' purity, ultimately transcending the triple world's cycles.

Note: The text employs distinctive Daoist terminology like "cloud-script talismans," "Three Passes," and "Scarlet Mire"—key concepts representing sacred writing, critical bodily points, and salvation realms in Daoist practice. The entire passage exemplifies the religious praxis of Daoist rituals, where scripture recitation, visualization, and prayer facilitate communion with the divine and universal salvation.

This passage presents the cultivation methods and hymns from the Lingbao Lingjiao Jidu Jinshu (Golden Book of Salvation According to the Lingbao Tradition), a key scripture of the Lingbao school of Daoism, describing the realm of attaining immortality and the practices of spiritual cultivation.

The opening section introduces the compassionate Luo Zhenren (an accomplished Daoist adept), who alleviates worldly suffering and, through supreme virtue (De), becomes an immortal across generations. It then describes the ritual of requesting and reciting scriptures, invoking the witness of the Ultimate Dao (the highest source in Daoism), the Three Pure Realms (the supreme triad of Yuqing, Shangqing, and Taiqing), and the host of celestial immortals.

The practitioner learns that the profound Dongxuan (Mysterious Cavern) scriptures contain the fundamental principles of heaven and earth, and the true methods of Lingbao penetrate the workings of Yin-Yang. With sincere devotion, one will surely receive divine response. Following the solemn rites recorded in the golden tablets (jade registers of liturgy), the practitioner opens the treasure scriptures, purifies the three karmas (body, speech, and mind—a Buddhist concept), and cleanses the spirits of the five viscera. The chanting resounds with clarity, and with utmost sincerity, the practitioner seeks heavenly grace through the merit of recitation, filling the household with auspicious signs, dispelling calamities, and aligning the path of cultivation with the Dao.

Next are seven hymns praising the immortal realm, depicting the stages of cultivation:

The first hymn states that the supreme and profound Dao of the Great Void transcends all. By studying its scriptures, one becomes an immortal, enduring countless kalpas (eons) in eternal existence. The great true Dao is serene and unmoving yet gives birth to all things. Immortals ride the void, shining like the sun and moon, their joy boundless.

The second hymn explains that cultivating immortality requires severing worldly thoughts, yet even the desire for immortality can disturb the spirit. One must eliminate distractions, entering the stillness of emptiness, craving the scriptures as one craves food and drink when hungry or thirsty. With a will as firm as metal and stone, one secures the path to ascension, receiving the salvific talismans (Fulu) from the Five Directions’ divine powers.

The third hymn teaches that through the six perfections (generosity, discipline, etc.), one breaks free from the Three Realms (Desire, Form, and Formlessness). Purifying oneself through fasting and revering the Primordial Qi (Taixu), refining the spirit through breath cultivation (Tuna), one dwells freely in the golden palaces of the celestial realm, making the Jade Capital (the highest Daoist heaven) one’s home. The Seven Treasures (gold, silver, etc.) manifest naturally, and all sit upon lotus thrones. Feasting on celestial fruits and drinking divine dew, their countenances glow like sunlight, transcending the limits of time.

The fourth hymn depicts the celestial realm: the Dharma drum summons heavenly immortals, while the bell’s chime subdues demonic hordes. A divine breeze scatters wondrous blossoms, dispelling worldly cares. The Heavenly Perfected (Tianzhen) play cloud harps, and immortals strum spirit lutes. Sacred music resounds through the Three Pure Heavens, wisdom blooming like flowers. Seven generations of ancestors (emphasizing Daoist ancestral salvation) ascend to blessed realms, and even those lacking past merit enter the wondrous mysteries.

These passages reflect the Daoist ideal of transcending life and death, attaining a carefree immortal existence, and achieving longevity through practices such as scripture recitation, fasting, and breath cultivation.

This scripture primarily discusses the altar rituals (Keyi) in Daoist purification ceremonies (Zhaijiao), comprising several essential components:

First, it emphasizes the fundamental cultivation of practitioners: True Daoist practice does not lie in outward forms but in inner realization. The Wuwei (non-action) principle of Lord Laozi (Taishang Laojun) inherently exists within every person. For those seeking immortality, the most crucial aspects are observing precepts, restraining selfish desires, and maintaining inner tranquility. Without genuine faith in basic doctrines, even retreating to mountain forests becomes meaningless.

It then documents the complete liturgy for the noon court ceremony and scripture recitation:

1. Pacing the Void (Buxu) - a ritual involving specific footsteps and chanting

2. Participants must maintain reverence and sincerity

3. The Threefold Refuge (taking refuge in the Three Treasures of Dao, scriptures, and teachers):

• Refuge in the Dao treasures of the ten directions, wishing all beings may aspire toward the Dao
• Refuge in the scripture treasures of the ten directions, wishing all beings may comprehend the true meaning of classics
• Refuge in the teacher treasures of the ten directions, wishing all beings may encounter enlightened guides

4. Incense offering ceremony, where the presiding priest leads the assembly in invoking various deities

The pantheon invoked is extensive, including:

• The supreme Sanqing (Three Pure Ones: Yuanshi Tianzun, Taishang Dadaojun, Xuanyuan Laojun)
• The Jade Emperor (Yuhuang Dadi)
• Thirty-two Celestial Deva Kings
• Four Directional Sovereigns (such as Donghua and Nanji)
• Deities of sun, moon and stars
• Thirty-six scripture guardian deities
• Patriarchs in the scripture transmission lineage
• Altar-protecting jade maidens, local earth deities, etc.

Finally, it explains the ceremony's purpose: Through scripture recitation and cultivation, practitioners connect with celestial realms to open the heavenly gate above while delivering suffering beings in the underworld below. Specifically, it serves to dispel misfortunes and prolong life for certain devotees, while also performing salvation for deceased souls. The entire ritual aims to achieve the sublime effect of "receiving bows from the Three Realms and having names recorded in celestial registers."

(Note: Special Daoist terms include "Xuanji" referring to the Big Dipper, "Biluo" denoting celestial realms, "Yujing" as Yuanshi Tianzun's abode, and "Jinque" meaning heavenly palaces.)

This scripture depicts a Daoist purification ritual (Zhaijiao) and its devotional content, comprising several key elements:

First, it describes the sacred arrangement of the altar: As precious scriptures are reverently handled upon the Mystic Altar, lotus-shaped lamps emit an aura of profound mystery amidst swirling orchid incense. Through the liberation ritual spanning the Ten Directions, the Five Directional Deities (guardian spirits of east, south, west, north, and center) are invoked to witness the sacred covenant.

The text then introduces the "Hymn to Predestined Fate" that opens the scripture: During the primordial kalpa of cosmic creation, the cloud-script true writings of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity) appeared intermittently in the Great Void. The Celestial Sovereign Huangren (legendary teacher of the Yellow Emperor) transcribed these divine scripts, forming the sacred texts of the Three Caverns (Dongzhen, Dongxuan, Dongshen) and spiritual talismans (Fulu). These true writings possess miraculous power to heal grave illnesses, transcend worldly afflictions, and aid practitioners in ascending to immortal realms.

The devotional segment follows, offering prayers for a specific devotee: reciting scriptures to dispel calamities and prolong life. It seeks heavenly blessings of pure fortune and protection from the Sacred Perfected, nurturing virtuous connections. May households enjoy harmony filled with compassion, free from karmic debts, with enduring happiness and longevity as body and spirit (Xing-Shen) attain liberation. The assembly concludes with the ceremonial kowtow (qishou) and proper seated meditation.

The "Hymn for Seated Meditation" instructs participants to hold jade tablets (ritual implements) while settling into tranquil contemplation. This precedes chanting the "Mystic Essence Incantation for Opening Scriptures," which extols the profound mystery of the Great Dao: The True Dao, eternally quiescent and beginningless, transcends time and space. Practitioners who comprehend this mystery may surpass the Three Realms (desire, form, and formless realms), using compassionate hearts to liberate beings from worldly snares, attaining the fruit of Perfected Being (Zhenren) and immortal status across lifetimes.

The concluding section again venerates the Limitless Great Dao (ultimate truth) and the Three Pure Ones (Sanqing), seeking the Sacred Perfected's witness. It describes auspicious signs of Yin-Yang harmony and golden-jade radiance, emphasizing the boundless wondrous Dao and universal salvation through true scriptures. By diligently practicing according to the Golden Register (Jinlu) liturgy (a key Daoist ritual), the Ten Directional deities respond, purifying the world with celestial winds and dharma rains. The prayer seeks the Fortune Star's blessing for longevity, nurturing body and mind with auspicious mists, eternally aligned with the merit and virtue (De) of the Great Dao.

Note: "Langhan" refers to Daoist scriptures; "Jinlu" denotes important Daoist purification rituals; the "Three Realms" indicate the three tiers of existence—realm of desire, form, and formlessness.

The Lingbao Lingjiao Jidu Jinshu (Precious Scripture of Lingbao Salvation Through Teachings) presents essential Daoist cultivation methods and spiritual aspirations in several key sections:

The text first describes the blessings of cultivation: By mastering the "Eight Sublime Sceneries" (miao bajing, the eight stages of Daoist practice) and aligning with divine beings, practitioners can dispel calamities and safeguard their families. These benefits extend beyond the living—ancestors across generations attain deliverance in the "Azure Mansion" (qingfu, celestial paradise), liberation from the "Earth Portal" (dihu, underworld), refinement in the "Vermilion Palace" (zhugong, southern paradise), and ultimately ascension through the "Heavenly Gate" (tianmen, highest realm of immortality).

Following this are threefold aspirations for "hearing the scriptures": May all beings comprehend the profound teachings upon listening, eradicate karmic obstacles, nurture virtuous roots, permanently transcend delusion, and return to the true Dao.

The section then presents four cultivation poems from the "Seven Perfected's Praises," using vivid metaphors to elucidate practice essentials:

The first poem advises treating spiritual teachers with filial reverence, maintaining purity of heart, and progressing daily. It emphasizes self-cultivation before aiding others, assuring that accumulated hidden virtues (yinde) will bear blessings.

The second depicts cultivation's arduousness—like farmers tending fields, nurturing saplings into forests, or amassing soil into mountains. Only through deep immersion in mystical principles can one soar to azure heavens. The way of non-action (wuwei) requires forging virtuous connections, while the Supreme Lord's (Taishang) esoteric scriptures contain supreme wisdom.

The third employs lotus imagery to illustrate how all spiritual foundations stem from past-life merits. Virtuous deeds must be timely, vows sincere. The poem affirms karmic retribution and urges scholars to uphold Daoist teachings with loyalty and faith.

The fourth portrays the transcendent state of attainment: Wearing jade pendants, commanding nine dragons, with immortal youths presenting scriptures and celestial bells resounding. Beyond temporal constraints, eons condense into a single night, millennia become morning's dawn. Holding sacred branches, incense rises spontaneously—realizing the primordial state of formless non-action (hunyuan wuwei).

These teachings embody the core Daoist principle of "dual cultivation of inner nature and life (xingming shuangxiu) while accumulating external merits." Through precepts observance, scripture recitation, and virtuous conduct, practitioners ultimately transcend cyclic existence and ascend to immortality.

This "Hymn of Learning Immortality" elucidates how practitioners should cultivate stillness. The opening line "learning immortality requires severing worldly desires" (学仙绝华念) means seekers of the Dao must abandon thoughts of material splendor. "Thoughts begetting thoughts" (念念相因) describes how distracting notions arise in succession, while "accumulating comings and goings disturb my spirit" (积去来乱我神) explains how these fluctuating thoughts agitate the Shen (spirit).

The text then details cultivation methods: "When the spirit is restless, all disturbances emerge" (神躁靡不历) describes the mental turbulence during agitation; "extinguish thoughts to enter empty tranquility" (灭念停虚闲) instructs practitioners to clear distractions and attain a state of serene void; "serenely entering empty stillness" (萧萧入空寂) portrays the luminous quietude of this achieved state.

The final quatrain addresses the Dao-seeking attitude: "Seeking scriptures like the hungry crave food" (请经若饥渴) emphasizes approaching sacred texts with urgent devotion; "maintaining resolve like metal and stone" (持志如金石) stresses keeping Daoist conviction unshakable; "preserving your flight along the mysterious path" (保子飞玄路) references the immortal ascent, where "mysterious path" denotes the journey to transcendence; "the Five Numinous Ones transcend the register" (五灵度符籍) refers to the Five Phase spirits (五行) and celestial records (符籍), indicating how practitioners assist souls and accumulate merit through Five Phase energies.

Through contrasting states of mental distraction and serene emptiness, the poem emphasizes how Dao cultivators must renounce worldly attachments and fortify their resolve to embark on the immortal path. This represents a crucial chapter in the Lingbao Lingjiao Jidu Jinshu (灵宝领教济度金书) for teaching cultivation methods.