《靈寶領教濟度金書》Vol. 152

This is a description of the midday liturgy (wuchao) from the Daoist scripture Lingbao Lingjiao Jidu Jinshu. Before the ceremony begins, the ritual master (fashi) and participating Daoists first pay reverent homage to their patriarchs, focusing their minds to enter the proper state.

The ritual commences with the "Weiling" (Guarding the Numinous) segment, where incantations are used to activate the Qi of the Five Phases (Wuxing): "The Central Yellow [Earth Virtue] mobilizes the true Qi to sever demonic influences and cut off their source; the talismanic incantations of Lord Lao (Taishang Laojun) summon divine spirits to dispel calamities; the Five Phases' Qi revolve like a wheel, while auspicious radiance from the Purple Tenuity Palace (one of Daoism’s highest celestial realms) shines eternally without end." Flanking the ritual space are the Green-Waisted Jade Maidens (immortal maidens governing the Qi of the East) and the Mushroom-Bearing Youths (guardians of celestial herbs), soaring freely through the ninefold heavens. The entire altar resonates with the Dao, drawing down countless perfected saints to aid and deliver sentient beings.

Next, the ritual drum is struck twenty-four times (symbolizing the cycle of the twenty-four solar terms), followed by the "Falu" (Kindling the Furnace) rite. The master silently recites an invocation, summoning the guardian generals residing within his body—including the Three-Five Merit Officials (messenger protectors), Golden Lad and Jade Maiden, and thirty-two celestial officers dispatched by the Five Directional Thearchs. These divine beings array themselves in solemn formation to assist the master in bridging heaven and earth.

The master then petitions the celestial court: "This humble servant [the Daoist’s self-reference] now conducts the midday liturgy on behalf of the patron (zhaizhu) who sponsors this rite. May the numinous radiance of the Jade Clarity Realm (highest of the Three Pure Heavens) descend to purify the altar within and without, rendering heaven and earth immaculate. Let the sacred sounds of ritual instruments resonate through the ten directions, repelling all demonic interference." He further prays that this sincerity may reach the Jade Emperor (Yuhuang Shangdi), one of Daoism’s supreme deities.

Finally, the master and the assembly jointly invoke the presence of: the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, foremost of the Three Pure Ones), the Great Lord of the Dao (Taishang Dadaojun), the Mysterious Origin Elder Lord (divinized Laozi), the Ten Directions’ Numinous Treasure Celestial Worthies, the Jade Emperor, and all perfected saints, along with the Thirty-Two Heavenly Thearchs and the Five Directional Sovereigns (such as the Eastern Florescence and Southern Pole deities). Through this meticulous liturgical procedure, the ritual constructs a sacred space for communion between humanity and the divine.

This scripture depicts an elaborate Daoist Zhaijiao (purification ritual) ceremony, comprising three main aspects:

The first section extols the majestic virtue of celestial deities. It references the "True Sovereign" (supreme divinity), "Flying Celestial Kings," "Great Sage of Longevity," and other divine beings, along with sacred texts like the "Thirty-Six Sections of Venerated Scriptures" (a collective term for important Daoist classics). These deities possess immeasurable power to deliver sentient beings, their presence ensuring "clouds gather and winds calm" (cosmic harmony) and "Yin returns while Yang revolves" (Yin-Yang balance). They "command the divine realms to elevate worthy souls and inspect ghostly encampments to subdue demons."

The second part describes the ritual setting. The ceremony takes place within a solemn space featuring a three-tiered square altar and nine-layered circular canopy, adorned with sacred objects like emerald banners, crimson streamers, golden dragons, and jade discs. Celestial blossoms drift through the air while divine talismans (Fulu) radiate brilliance, with incense smoke ascending to the "Court of Sublime Existence" (heavenly realm). Eight divine luan birds and nine phoenixes dance gracefully, creating an atmosphere of profound serenity.

The final portion details the ritual's core procedures. The Daoist priests perform noon-time liturgy (Keyi) for the patron, seeking to dispel the "Three Calamities" and obtain the "Five Blessings," while praying for these boons to extend to family and nation. Through the "initial incense offering," the sacred smoke rises to the celestial realms as sustenance for the deities. The entire ceremony serves as a bridge between heaven and humanity, beseeching divine blessings and the dissolution of misfortunes.

This is a Daoist prayer text from the Zhaijiao (purification ritual) liturgy, structured in three sections, each beginning with incense offerings to express devotion to the highest Daoist deities.

The first section pays homage to the "Supreme Treasure of Ultimate Truth" (the highest principle of Dao). With wholehearted reverence, the priests prostrate before the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun), praying for the emperor's longevity and the nation's prosperity. They beseech peace at the borders so people may cease wandering as refugees, for cultural flourishing, and for universal homage from all directions. Through incense rituals, they venerate the masters and sages, seeking union with the Dao.

The second section turns to the "Supreme Treasure of Sacred Scriptures" (Daoist classics). Continuing with incense offerings, blessings are invoked for the ritual master (Zhaizhu). They pray for protection from countless sages and the gathering of auspicious signs, enabling cultivators to concentrate Jing (essence) and Qi (vital energy) in their Dantian (energy centers—Tianku referring to the upper Dantian, Shenlu to the middle). Scriptures are enshrined in jade caskets, ritual implements stored in golden cabinets, symbolizing the dual cultivation of inner and outer practice. This harmonizes human relationships while enjoying familial bliss, ultimately attaining the state of "formless embodiment."

The third section venerates the "Supreme Treasure of Enlightened Masters" (accomplished ancestors). It describes the mystical pearl (Neidan/internal elixir) taking form amid auspicious clouds in immortal realms. Sacred light illuminates all as celestial beings traverse the skies, with the Three Treasures (Jing, Qi, Shen) circulating perfectly. Final blessings extend to the Three Masters (scripture, register, and ordination teachers), four companions (fellow practitioners), and wandering adepts—hoping for the Dao's flourishing and the revelation of its mysteries.

Through the ritual of San Nian Xiang (threefold incense offering), the text sequentially venerates the Three Treasures of Dao, scriptures, and masters, embodying Daoism's fundamental "Three Refuges" faith. Each section concludes with "harmony merging with the Dao," expressing the ultimate pursuit of cosmic unity.

This scripture describes an elaborate Daoist Zhaijiao purification ritual, where priests through ceremonial acts like incense offerings and repentance seek divine protection. Here are the key elements:

The priest begins by extolling the divine: Those who have attained the Dao radiate golden light, tread amidst auspicious clouds, harmonize the Qi of the Five Phases (Wood, Fire, Earth, Metal, Water), and weave celestial patterns as magnificent as dawn clouds. They inherit the Daoist lineage like an eternal lamp that never extinguishes.

With reverence, the priest then offers incense and bows to the highest deities: Yuanshi Tianzun (primordial celestial venerable of the Three Pure Ones), Taishang Daojun, Taishang Laojun, the Jade Emperor, and other perfected saints. Humbly acknowledging his limited cultivation, the priest speaks of encountering this fortunate era of flourishing Daoist practice, having received precious secret texts like the Purple Sun Jade Register and Golden Chapters of the Elixir - celestial transmissions granted despite mortal existence.

The ritual's core involves repentance on behalf of the patron: The sponsor prostrates before celestial realms, hoping continuous seasonal rituals will dissolve karmic obstacles. The priest warns how desires obscure our true nature - when the "Three Corpses" (harmful energies in the body) rebel and "Five Thieves" (sensory desires) cloud the heart, our spiritual altar becomes desolate. Excessive cravings weaken innate spirituality, while transgressions are recorded by the Five Sacred Peaks' deities (guardians of human morality).

Finally, they entreat divine mercy: May the Three Realms' and Four Offices' celestial administrators pardon transgressions, resolve karmic entanglements, and bestow blessings. Terms like "Demon-Subduing Pacing the Void" and "Three Prostrations with Three Invocations" refer to specific ritual components involving chanting and sacred footsteps.

This passage is a votive text from Daoist purification rituals (Zhaijiao Keyi), describing the scene of eliminating karmic transgressions and invoking auspicious signs through ceremonial practices. It unfolds through several distinct layers:

The first section explains how Zhaijiao rituals can absolve all transgressions. Whether major offenses or minor faults (recorded in the celestial bureaucracy), whether manifest or hidden misdeeds, all can be resolved through these ceremonies. This enables the liberation of departed souls (posthumous purification) and illuminates the hearts of the living (inner radiance), attaining a state beyond sensory attachments (the Buddhist concept of transcending the Six Dusts) and emptiness of the Five Aggregates (freedom from desire and suffering).

Next comes a depiction of auspicious phenomena at the ritual altar: the Daoist temple brims with spring vitality, wreathed in propitious clouds and bathed in sacred light. The days grow long, filled with joyful energy. Abundant yang energy brings spiritual delight (flourishing yang harmony), while yin impurities dare not approach (no contamination by yin defilements). Participants perform synchronized bows (raising hands to eyebrow level), chanting scriptures in the courtyard as virtuous families (those of moral lineage) experience spiritual resonance.

The third segment offers blessings for all living beings: may imperial authority endure, may people return to benevolence, may armies cease warfare. May celestial tortoises and heavenly horses—auspicious omens—appear, with favorable winds and rains ensuring bountiful harvests (no sound of irrigation buckets in fields) and peaceful borders (no alarm signals from frontier camps). May all creatures dwell in harmony (spring terrace), may all attain longevity (realm of longevity), manifesting the compassionate teachings of the Celestial Worthy.

The conclusion describes the ritual's closing phase: divine emissaries like the Incense Officials and Dragon-Tiger Deities (Daoist protector spirits) safeguard the altar, spontaneously generating golden elixirs, cinnabar jade, and miraculous herbs. Practitioners aspire to attain immortality, with jade maidens and immortal youths guarding the sacred smoke, carrying prayers directly to the celestial court (before the Jade Emperor, Supreme Sovereign of the Ultimate Dao).

The "Exit Hall Hymn" is a concluding chant marking the ritual's successful completion. The Lingbao Lingjiao Jidu Jinshu (Golden Writings on Salvation According to the Numinous Treasure Tradition) is a major liturgical compendium of Southern Song Dynasty Lingbao Daoism, containing extensive guidelines for Zhaijiao ceremonies.