《靈寶領教濟度金書》Vol. 186

This scripture documents the complete liturgy of the Noon Court Ritual (wuchao keyi), a Taoist ceremony performed at midday by the Lingbao (Numinous Treasure) school, one of Taoism's major lineages. Transmitted by the Southern Song dynasty master Ning Quanzhen and compiled by Lin Lingzhen, it serves primarily for disaster-relief and blessing ceremonies.

The ritual begins with priests ascending the altar platform in prescribed manner, reverently paying homage to ancestral masters while silently reciting incantations. They then chant the "Guardian Spirit Mantra" (Weiling zhou), a distinctly Taoist protective chant that describes the Cinnabar Spirit's Vermilion Fire (danling zhuhuo - the body's true inner fire) transforming into crimson celestial light capable of dispersing demonic hordes and vanquishing wickedness, ultimately achieving "union with the Dao." The chanting synchronizes with twenty-four ritual drumbeats (fa'gu), a standard Taoist ceremonial rhythm.

The priests invoke their internally cultivated "Three-Five Merit Officers" (sanwu gongcao - protective deities) and various attendant generals, including thirty-six each of: incense-bearing dragon-mounted couriers, golden boys serving incense, and jade maidens scattering blossoms as divine messengers. These deities, all solemnly adorned, assist in bridging communication between heaven and earth. The presiding priest declares this Noon Court ceremony seeks blessings and disaster relief for devotees, beseeching the numinous light of the Supreme Dao Lord (Taishang Daojun - one of Taoism's highest deities) to descend, carrying petitions directly before the Three Pure Ones (Sanqing - the supreme Jade Pure, Upper Pure and Grand Pure deities) and the Jade Emperor's celestial throne.

Concluding the rite, the priest humbly identifies as "this minor ministerial subject," joining all participating officers in devoutly petitioning various revered deities: the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun and Daode Tianzun), the Jade Emperor (Yuhuang Dadi), the Purple Tenuity Emperor (Ziwei Dadi) and other celestial sovereigns, along with the Earthly Queen Houhuang Dihou (Taoism's earth mother goddess) and the Nine Celestial Thunder Lords of Divine Empyrean (Shenxiao Jiuchen Shangdi - highest thunder deities).

Through meticulous liturgical procedures employing incantations, visualization (cunxiang - deity meditation), and summons to divine officers, the entire ceremony constructs a channel for human-divine communication to achieve disaster relief and blessings for devotees. This embodies Taoism's core ideal of "salvation through worldly assistance" (jidu - delivering people through compassionate aid).

This passage depicts the scene of inviting celestial deities to descend during a Daoist Zhaijiao (purification ritual) ceremony, presenting three key aspects:

First, it enumerates principal deities from the Daoist pantheon, beginning with the supreme Sanqing (Three Pure Ones) - Yuanshi Tianzun, Lingbao Tianzun and Daode Tianzun. These are followed by heavenly ministers assisting the Jade Emperor, stellar sovereigns governing constellations, and various Zhenjun (Perfected Lords) specializing in disaster relief, longevity blessings, and personal guardianship. The text also mentions underworld officials from Fengdu and earthly City Gods, forming a complete cosmological system of celestial, terrestrial, and aquatic realms.

Secondly, it emphasizes the extraordinary origins of these sacred scriptures (called "golden texts and jade characters"), which descended from Qingwei Tian (one of the Three Pure Realms). These texts contain profound mysteries from the primordial chaos of creation, capable of universal salvation that benefits both the Yin and Yang worlds. The presiding Daoist priest humbly addresses himself as "your servant", expressing sincere devotion before an altar adorned with auspicious mushrooms. Through repentance and merit-making, he seeks to align with heavenly will while responding to earthly supplications.

Finally, the passage describes auspicious signs accompanying the deities' descent: incense smoke curling like beaded curtains, sunlight bathing emerald-colored calyxes, celestial flowers drifting downward, and phoenixes dancing amidst cranes. Under the illumination of Yaoguang (auspicious light), the deities arrive in dragon-drawn chariots, creating a solemn and majestic ceremonial atmosphere. Through rich imagery, the text vividly portrays the sacred beauty of this divine-human communion.

This scripture passage describes the incense-offering scene in a Daoist Zhaijiao (purification ritual). At noon, Daoist priests conduct the ceremonial rites, holding incense sticks in devout worship of the highest Daoist deities—the Three Pure Ones (Sanqing): Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), Celestial Worthy of Numinous Treasure (Lingbao Tianzun), and Celestial Worthy of Dao and De (Daode Tianzun).

When lighting the first incense stick, its curling smoke ascends as an offering to the "Celestial Worthy of Primordial Beginning in Void and Naturalness." All present bow deeply in veneration, praying for the emperor's longevity and the nation's stability. The phrase "holding the Great Image to steady the imperial tassels" metaphorically depicts the emperor governing the realm through the Dao, while "flying dragons bearing the ceremonial screen" symbolizes auspicious imperial authority. Simultaneously, blessings are extended for virtuous ministers to fill the court, harmony in the imperial household, and peace throughout the land.

Subsequent prayers are offered for deceased ancestors, wishing they might "tread cloud-paths astride unicorns" (indicating ascension through Daoist cultivation) to enjoy carefree existence in the immortal realms. The second incense stick is offered to the "Jade Dawn Lord, Celestial Worthy of Numinous Treasure," invoking blessings for the ritual patron (zhai zhu). These prayers express hopes for the patron's alignment with the Dao and continuous virtuous deeds, described as "unceasing celestial diligence" for persistent cultivation and "continuous subtle presence" symbolizing the eternal Dao.

Finally, petitions are made for the patron's ancestors across nine generations (jiu xuan qi zu) to transcend the cycle of rebirth, attaining the carefree state of "no thought, no attachment, no desire" through the Three Refuges ritual (taking refuge in the Dao, scriptures, and master). The ceremony ultimately seeks the supreme state of "union with the authentic Dao." Phrases like "five blessings arriving like friends" and "flourishing pines rejoicing cypresses" employ classic Daoist auspicious imagery throughout the text.

This scripture depicts a scene of incense offering and prayer during a Daoist zhaijiao (purification ritual). The Daoist priests hold san nian xiang (a specific ritual method of holding incense) while paying reverent homage to the Supreme Lao Jun (one of the Three Pure Ones, the highest Daoist deities) and the Celestial Worthy of Dao and De (Daode Tianzun).

As the incense smoke curls upward, the assembly prays that this fragrant offering may nourish all celestial deities. They perform the most respectful kowtows, hoping these meritorious deeds may benefit all living beings under heaven—both in border regions and the Central Plains. The prayer expresses several auspicious wishes: for peace across the land, clear rivers and seas, abundant harvests for farmers, and tranquility in frontier regions; for auspicious signs to manifest, such as sweet springs (liquan) bubbling forth and heavenly dew (ganlu) condensing; for distant peoples to embrace ritual and music, bringing universal peace akin to the golden ages of Yao and Shun.

The participating Daoists refer to themselves as "your subjects" (chen), demonstrating humility before the deities. They aspire through cultivation to achieve the "seven returns and nine restorations" (qifan jiuhuan, a Neidan/internal alchemy term describing the cyclical refinement of Jing-essence and Qi-energy), ultimately uniting with the Dao and ascending as immortals. Further incense is offered to express devotion to their masters and all perfected saints.

The latter section describes the invocation of various celestial beings: the Nine Celestial Sovereigns (jiuqing shangdi, the nine highest deities of the supreme heaven), the Ten Directions' Perfected Ones (shiji gaozhen, the highest realized beings of the ten directions), all heavenly immortals, and officials of the Three Realms (heaven, earth, and the human world). Grand imagery illustrates the deities' majesty: the Five Sacred Mountains anchoring the earth, the Eight Seas floating beneath the heavens, and perfected beings arrayed like stars governing cosmic order. Finally, the ritual sponsor (zhaizhu) demonstrates sincere devotion, hoping this zhaijiao will secure divine protection and avert calamities.

The recurring term "your subject" (chen) reflects the Daoists' humble self-designation before deities; "three-fold incense holding" (san nian xiang) denotes a specific ritual technique; "seven returns and nine restorations" (qifan jiuhuan) represents a core Neidan concept. These technical terms exemplify the specialized and sacred nature of Daoist ritual practice.

This passage is a votive prayer and divine invocation text from Daoist Zhaijiao (purification rituals), comprising three main sections:

The opening expresses devout supplication to the deities. The practitioner describes daily self-reflection at dawn through "three examinations" (introspection) and "nine considerations" (contemplative methods) to discern truth. Kneeling in reverence before the altar, they focus intently on the dragon throne of the gods, praying to dissolve karmic obstacles from the three temporal realms (past, present, future) and receive blessings from the primordial unity (Dao's source). The aspirant seeks enrollment in the celestial register (immortals' roster), with the radiance of De (Virtue) illuminating their being and auspicious white light protecting their destiny.

The central section depicts an ideal era of great peace: golden wells (auspicious geomancy sites) manifest blessings, Yin-Yang achieves harmony, and calamities vanish. The three stellar deities of fortune, prosperity, and longevity descend while the Mysterious Primordial Ancestor (supreme Daoist divinity) grants protection. People live in contentment, the nation enjoys tranquility, and even birds, beasts, fish, and turtles find their proper places as mountain and river spirits rest peacefully. This simultaneously praises the deities' merits and petitions blessings for all beings.

The concluding portion details ritual procedures. The practitioner visualizes deities through focused meditation (cunxiang) and summons them with incense. Protecting spirits like the Incense Official Messenger and Dragon-Tiger Lords descend upon the altar space, causing spontaneous manifestations of golden nectar (elixir) and cinnabar hues (alchemical signs). Petitions include Dao students attaining immortality, ritual participants receiving blessings, and the deceased gaining liberation. Immortal attendants from the ten directions safeguard the ceremonial incense, swiftly conveying prayers to the Three Pure Ones (Jade, Upper, and Supreme Purity deities) and the Jade Emperor's celestial court.

The colophon identifies this as excerpted from the 186th volume of Lingbao Lingjiao Jidu Jinshu (Golden Texts on Lingbao Salvation Rituals), a key scripture documenting the Jidu (salvation) liturgy of the Lingbao tradition. The entire passage exemplifies Daoist religious practice through Zhaijiao rituals that bridge heaven and humanity while delivering salvation to all beings.