《靈寶領教濟度金書》Vol. 191

This scripture describes the complete midday ritual procedure of the "Seven Luminaries Fast" (Qiyao Zhai) in Daoism—a ceremonial practice honoring the sun, moon, and five planets (collectively known as the seven luminaries). Transmitted by the Southern Song dynasty master Ning Quanzhen and compiled by Lin Lingzhen, it forms a significant liturgical (Keyi) component recorded in the Lingbao Lingjiao Jidu Jinshu.

The ritual begins with the presiding priest (Fashi) leading the assembly in ascending the altar according to prescribed protocols, first paying homage to ancestral masters and focusing their intention. This is followed by reciting the Weiling Zhou (Guardian Spirit Incantation)—a protective chant depicting the crimson fire of cinnabar transforming into a radiant solar wheel, its golden light purging all malevolent forces. Through its power to "expel treachery and shatter demons," peace is brought to the four directions, ultimately achieving the state of "union with the Dao in perfection."

Next, the ritual drum is struck twenty-four times (a crucial ceremonial act symbolizing divine communication) to reverently summon the Dao-lords of the Three Supreme Heavens. At this stage, the priest invokes internally cultivated guardian deities like the Three-Five Merit Officers (Sangong Caogong), Left-Right Official Messengers, as well as thirty-six golden boys and jade maidens, and thirty-six imperial emissaries of the Five Thearchs (Wudi Zhifu), instructing them to don ceremonial attire and assist in transmitting messages.

The priest declares the midday ritual observance, preparing to burn incense and submit petitions. He prays for the infusion of orthodox Qi from the Ten Directions and auspicious radiance of the Lingbao tradition into his being, ensuring swift delivery of the memorial to the Three Pure Ones (Sanqing—Yuanshi Tianzun, Taishang Daojun, Taishang Laojun) and the Jade Emperor’s celestial court.

Finally, the presiding priest, humbly identifying as "your minor servant [name]," joins the officiants in sincere petition. They sequentially venerate the supreme deities of the Limitless Dao: the Three Pure Ones, Solar Lord Emperor of the Sun Palace, Lunar Lady Primordial Sovereign of the Moon Palace, and the Seven Luminaries Lords including the Wood-virtue (Mude) True Lord of Eastern Chonghua and the Fire-virtue (Huode) True Lord of the South. This liturgy exemplifies the Lingbao school’s emphasis on ritual precision and its characteristic practice of communing with celestial beings through spirit visualization and divine summons.

This scripture describes the Five Supreme Daoist Sovereigns (Wulao Shangzhen Daojun) who govern the five directions (east, south, west, north, and center), along with the majestic virtue of celestial deities presiding over the constellations. It mentions Yinghuo (Mars) ruling the fire virtue of the south, Taibai (Venus) governing the metal virtue of the west, Sichen (Mercury) overseeing the water virtue of the north, and Dihou (Saturn) commanding the earth virtue of the center—collectively regulating the twenty-eight lunar mansions and three hundred sixty-five degrees of heavenly bodies.

The text explains that from the primordial chaos of the universe's inception, the movement of the Five Phases (Wood, Fire, Earth, Metal, Water) determined the forms of all things. The stars revolve around the North Star (Ziwei, the celestial abode of the Heavenly Emperor in Daoist belief), maintaining cosmic order through the alternation of day and night and the cycle of seasons. The motion of the stars not only governs natural laws but also foretells fortune and calamity in the human realm. When devotees pray with sincerity, these stellar deities bestow blessings.

The scripture's compilers humbly describe themselves as unworthy, despite wearing the Nine Radiance Jade Seal (a Daoist ritual instrument), and lament their insufficient cultivation. They yearn to retreat to mountain forests for dedicated spiritual practice, sighing at time's fleeting passage like a white steed galloping past a crevice, and resolve to diligently accumulate merit for transcendence. Finally, it mentions how the ritual patron (zhai zhu) observes celestial phenomena and cultivates in accordance with seasonal nodes, hoping for the stellar deities' protection to attain mental and physical tranquility, eliminate desires, and achieve the state of unity between heaven and humanity.

This passage exemplifies Daoist liturgical (keyi) literature, embodying the Daoist worldview of "cosmic resonance" (tianren ganying), which holds that the movements of stars correlate with human fortune and that specific rituals enable communication with celestial beings. Terms like "Dragon Han" (Longhan) and "Crane Cry" (Hemíng) refer to Daoist cosmological cycles, while "Jade Radiance" (Yaoguang) and "Precious Brilliance" (Baoyao) symbolize auspicious blessings descending from the stars.

This scripture passage describes an elaborate Daoist zhaijiao ritual (purification ceremony). At high noon, the priests ascend the altar platform to perform the incense offering according to strict liturgical procedures.

During the first incense offering (nianxiang - the specific hand gesture for holding incense in Daoist ritual), the curling smoke rises as an offering to the Supreme Limitless Great Dao (the highest object of worship in Daoism). The assembly kneels in devout prostration, surrendering body and mind to the Three Pure Ones (Sanqing - referring to the supreme triad of Yuanshi Tianzun, Lingbao Tianzun and Daode Tianzun), praying that these merits be dedicated to the emperor. They beseech celestial blessings for imperial stability and national prosperity, envisioning a golden age of peace like the reigns of legendary sage-kings Yao and Shun. The text employs classical imagery: "peppercorn courtyards performing rites" describes palace ceremonies, while "scholars deliberating under locust canopies" portrays ministers diligently discussing state affairs.

For the second incense offering, the smoke is presented to the Thirty-Six Sacred Scriptures (a collective term for important Daoist texts) and the Celestial Saints of the Mysterious Vault (referring to the host of heavenly deities). The congregation prostrates again, praying these merits may shower blessings upon the ritual patron. The liturgy abounds with distinctive Daoist auspicious symbols: "auspicious stars radiating splendor" signifies celestial blessings, "flowing mists glowing with radiance" depicts propitious clouds, while "the tree of fortune ever flourishing" metaphorically represents enduring blessings. "Golden blossoms from jade springs" and "mystic nectar with jade stamens" both symbolize the elixirs of immortality in Daoist alchemical practice.

The entire passage creates a numinous atmosphere of divine visitation through imagery of celestial phenomena: "azure phoenixes beginning their dance" and "crimson cranes soaring in flight" represent auspicious avians, while "rainbow-hued chariots with feathered canopies" (the vehicles of immortals) and "jade-studded banners with kingfisher plumes" (magnificent ceremonial regalia) paint a scene of divine procession. The ritual concludes with the vision of "celebrating purple palace winds and clouds, feasting at cinnabar terrace sun and moon" - depicting the harmonious celestial abodes of the immortals while subtly suggesting these heavenly blessings will descend upon the mortal realm.

This passage depicts a Daoist purification ritual (zhaijiao) where the master leads devotees in incense offerings and blessings. The ceremony unfolds through several sacred stages:

First, auspicious signs manifest—orchid fragrances permeate heaven and earth, ancestral homelands brim with joy, adorned robes and sacred texts abound as omens of good fortune. The ritual master guides the assembly in burning incense, paying homage to the supreme "Great Master of Mysterious Centrality" (the highest Daoist deities) and the "Seven Luminaries Sovereigns" (deities of sun, moon, and five planets). Devotees prostrate themselves, seeking blessings from the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun).

The prayer details then unfold: merits shall extend to teachers, fellow practitioners, and loved ones—including recluses dwelling in mountain forests and hermits contemplating clouds and moonlight. They beseech the Dao's teachings to shelter like mystic clouds and nourish like sweet rain, awakening hearts to transcend worldly afflictions. Special mention is made of practitioners' names being inscribed in the "Cinnabar Terrace" (register of immortals) and their virtuous deeds engraved in "Jade Gardens" (celestial orchards), ultimately achieving the cultivation state where the "Yellow Court" (Dantian) shines like the moon and dragon-tiger (Yin-Yang energies) harmonize.

The ritual repeatedly features the core gesture of "burning incense in self-dedication," expressing complete surrender to teachers embodying "ultimate truth's virtue" (zhi zhen zhi de), culminating in the goal of "uniting with Dao's truth" (yu dao he zhen). The ceremony then transitions to "orientation bows and repentance," employing "Pacing the Void" (buxu, ritual steps mimicking celestial movements) and hymns to create sacred ambiance.

Three buxu hymns depict celestial scenes: the first portrays immortals riding clouds through the ten directions, seated with Daoist patriarchs on lotus thrones; the second describes hosts of transcendents bearing sacred talismans (fulu) and scriptures, arriving on phoenixes and dragons to welcome the Heavenly Worthies; the third constructs a resplendent celestial palace with imagery of qian trees (divine arbors), seven-jeweled groves, and mythical beasts. Each hymn concludes with "three invocations and three bows" (san qi san li) of ritual protocol.

Finally, the "reaffirmation of divine stations" (zhong cheng fa wei) ceremonially restates each deity's sacred rank, maintaining ritual solemnity. Through incense smoke, hymns, void-pacing, and prostrations, the ceremony constructs a numinous space for human-divine communion.

This scripture describes the invocation text used in the Daoist Seven Luminaries Grand Purification Ritual (Qiyao Dazhai). The ritual master and all participating officers reverently address the Celestial Venerables, Stellar Lords, and divine beings to present their petition.

First, it enumerates the honored deities being invoked: the supreme Taishang Wuji Great Dao (the Limitless Great Way), the primordial Celestial Venerable of Void and Spontaneity (Yuanshi Tianzun, highest deity in Daoism), Taishang Daojun, Taishang Laojun and other Sanqing (Three Pure Ones) deities. Also invoked are the Mysterious Origin Overseer who governs all spirits, the Solar and Lunar Sovereigns (deities of sun and moon), the Five Phases Stellar Lords (Wood, Fire, Earth, Metal, Water planets), the complete celestial constellations (including the Big Dipper's seven stars, twenty-eight lunar mansions totaling 265 stellar officials), and the Heavenly River Stellar Lords—all significant astral deities.

The text then explains the importance of celestial movements: stars open and close, rise and descend, and by observing their speed variations one can examine the workings of Yin-Yang. Jupiter and Venus distribute like chess pieces, following cosmic patterns; Mercury and Mars wield authority, assisting the Heavenly Emperor's governance; while Saturn embodies the virtue of equilibrium, radiating gentle brilliance. Yet stellar movements aren't fixed—sometimes manifesting abnormal radiance (called "hidden flickers").

Since ancient times, from Xihe (legendary calendar official) to Gan De and Shi Shen (famous ancient astrologers), all meticulously studied astrological divination. By observing stellar speeds and positional changes, human fortunes could be foretold. Celestial phenomena have both regular and deviant trajectories, direct correspondences (zhengzhao) and indirect influences (pangzhao)—heavenly signs intimately connect with earthly affairs.

Now the ritual patron (devotee sponsoring the purification), though born with Daoist immortal bones, still inevitably commits faults, fearing their destiny may offend astrological prohibitions—causing blessings to falter and official prospects to stall. Perhaps a comet has swept their fate palace, or malefic stars dominate battle positions—all potentially triggering disasters. Thus they sincerely petition the celestial court through the Seven Luminaries ritual for resolution.

Finally, the supplication: may the Seven Primal Stellar Lords (Big Dipper) in the Throat-Tongue Bureau (heavenly communication organ) bestow virtuous pronouncements; may the Two Subtle Officials (sun and moon) in the Law-Governance Department issue clear decrees. Let auspicious stars (virtuous luminaries) descend to increase blessings, while baleful stars (awe-inspiring lights) retreat to dispel calamities—making past disasters melt like ice, future joys gather like clouds, and the patron's courtyard forever bask in spring breezes.

This scripture is a votive text from Daoist Zhaijiao (purification ritual) liturgy, expressing the practitioner's grand aspirations for universal harmony and peace for all beings through ceremonial practice. The main content unfolds in six progressive layers:

First, it depicts an ideal cultivation environment: The Shen (spirit) remains eternally pure like morning clouds and autumn moonlight, while footsteps grow steadier amidst the cool night Qi (vital energy). The dwelling resembles an immortal realm of perfect comfort, where all things exist in dustless harmony. Courtyards flourish with worry-dispelling herbs and longevity-endowing cedrela trees, brimming with auspicious signs. Granaries overflow with mulberry, hemp, silk, and millet, while the sounds of poetry, texts, rites, and music resonate afar.

The text then details six specific vows:

First vow: May the great Dao (cosmic origin) maintain its state of pristine emptiness, widely opening the gates of teaching so all practitioners may transcend worldly dust and abide eternally with heaven and earth.

Second vow: May the clear Qi of all celestial realms coalesce harmoniously, with balanced seasonal climates bringing national stability, abundant livelihoods for people, and enduring prosperity for all beings.

Third vow: May the earth remain steadfast in supporting all existence, with seas maintaining their boundaries, nations receiving divine protection, citizens dwelling in peaceful labor, and crops yielding bountiful harvests.

Fourth vow: May the sun and moon shine perpetually without eclipse, dispelling worldly darkness and safeguarding an era of great peace.

Fifth vow: May stars radiate alongside the sun and moon, each maintaining their proper celestial courses, shielding nations from calamity and bringing universal prosperity.

Sixth vow: May the four seasons alternate in timely rhythm with temperate climates, free from pestilence and natural disasters.

These aspirations encompass the Three Powers (heaven-earth-humanity), containing both the practitioner's personal transcendence and compassionate concern for national welfare and popular livelihood. This embodies the Daoist religious ideal of "repaying the four graces above while relieving the three paths of suffering below." The text employs key Daoist terminology like "Qi" (primordial energy, written with the Daoist variant character 炁) and "kalpa" (cosmic cycles), which are fundamental concepts in the tradition.

This passage is a prayer text and ritual record from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, primarily containing twelve grand vows and descriptions of the Zhaijiao (purification ritual) ceremony.

The twelve vows first listed embody Daoism’s ideal of universal salvation: The first vow seeks the elimination of harm, peace under heaven, abundant harvests, and national prosperity. The second vow aspires for auspicious clouds to gather, immortal Qi (vital energy) to condense, and all beings to be sheltered. The third vow wishes for immortals and mortals to coexist, the true Dao to spread widely, and all beings to benefit. The fourth vow prays for favorable weather, nourishing all things, and national wealth. The fifth vow desires the Five Sacred Mountains (Mount Tai in the east, Mount Hua in the west, and the other three great peaks) to remain stable, transformed into celestial palaces that safeguard the nation’s fortune. The sixth vow hopes for rivers and seas to embrace all beings, nurture life, and bring joy to both heaven and humanity. The seventh vow implores wise governance by rulers, peace in all directions, and the absence of war. The eighth vow prays for all living beings—whether born from womb, egg, or otherwise—to grow safely, with plants flourishing eternally.

The text then describes the Zhaijiao ceremony: At noon, during the morning worship, incense is offered. Divine beings such as the Incense Officer Emissary (the deity overseeing incense offerings) and the Left and Right Dragon-Tiger Lords (guardian generals) descend upon the altar. The ritual seeks blessings for cultivators to attain immortality and for all participants to receive merit. It calls upon the celestial attendants—immortal youths and jade maidens—to convey these prayers swiftly to the supreme Sanqing (Three Pure Ones: Yuqing, Shangqing, and Taiqing, the highest deities) and the Jade Emperor.

Finally, the closing ritual procedure is mentioned: Chanting leads the assembly out of the hall, guiding them through the six ritual spaces (divisions of the ceremonial altar), concluding with gratitude to the founding masters. This passage fully illustrates the integration of Daoism’s salvational ideals with its religious liturgy.