《靈寶領教濟度金書》Vol. 195

The Lingbao Lingjiao Jidu Jinshu (Precious Scripture for Salvation through Numinous Treasure Teachings) documents the liturgical procedure (Keyi) for the noonday ritual (Wuchao) in Daoist practice. This ceremony, transmitted by the Perfected of Salvation from Suffering (Jiuku Zhenren) and compiled by Lin Lingzhen, is primarily used in Zhaijiao (purification rituals) for household pacification.

Before commencing, the Daoist priests first pay homage to ancestral masters, settling their minds in meditative concentration (Cunxiang). They then recite the Weiling Zhou (Guardian Spirit Incantation), an apotropaic chant depicting the "Cinnabar Fire of the Vermilion Spirit" (Danling Zhuhuo—an internal alchemy term for heart-fire) transforming into a crimson solar disc to purge demonic forces. Through golden talismans (Jinfu—ritual implements), they summon deities arriving astride dragons to pacify the four directions.

This is followed by twenty-four ritual drumbeats (Fagu), serving as cosmic signals connecting heaven and earth. During the Falu (incense-offering to invoke deities) segment, priests summon thirty-six protective spirits including Gongcao (merit officers) and jade maidens from their own bodies, while declaring the noonday ritual's purpose to celestial and terrestrial deities.

The ritual's core involves sequential deity invocations: first to the Three Pure Ones (Sanqing—Jade Pure, Supreme Pure, and Grand Pure), followed by the Jade Emperor (Yuhuang Shangdi), the Four Supplements (Siyu—including the Great Emperor of the South Pole), Houtu Huangdiqi (the Earth Goddess), and the Thirty-Two Heavenly Deities. These divinities govern cosmic and terrestrial domains, collectively safeguarding the ritual's efficacy.

Through coordinated incense burning, incantations, and visualization, the ceremony constructs a sacred interface between human and divine realms. Clad in ritual vestments, priests meticulously follow liturgical protocols to invoke the descent of primordial Dao-Qi, ensuring petitions ascend to the celestial court. The ritual ultimately aims to dispel misfortunes, stabilize households, and nurture life through divine blessings.

This passage describes the ritual protocol (Keyi) of a Daoist purification ceremony (Zhaijiao), including the invocation of various deities and the accompanying prayer text. First enumerated are numerous important Daoist divinities: the Nine Emperor Stars of the Northern Dipper (the seven stars of Ursa Major plus two auxiliary stars), the Twenty-Eight Lunar Mansions, the Five Sacred Peaks' Imperial Lords (mountain deities), the Four Sages of the North Pole (including the Great Emperor of Purple Tenuity and other protector deities), the Three Officials (celestial, terrestrial, and aquatic administrators), and other celestial beings. The list also includes underworld deities like the Great Emperor of Fengdu, water palace divinities such as the Fusang Emperor, as well as local protector spirits like City Gods (Chenghuang) and Earth Gods (Tudi).

The prayer text (Qingci, a formal Daoist petition to celestial beings) then presents the patron's declaration: The profound mystery of the Dao has nurtured all beings since the separation of Heaven and Earth. Each deity fulfills their sacred duty in maintaining the harmonious operation of Yin-Yang principles. Though cosmic order remains intact, human society has strayed from the pristine simplicity of antiquity. The patron, devoted to cultivating the Dao while "dining on morning mists and drinking evening dews," solemnly remembers their covenant with the divine and now reverently prepares this ceremonial offering.

The patron explains the circumstances of constructing a new residence: The newly built dwelling stands completed, with sturdy beams sheltering from wind and rain, its layout aligned with celestial patterns. While the structure itself achieves perfection, concerns remain about potential inadvertent violations of astrological taboos during construction. Thus this purification ceremony is specially conducted to earnestly beseech all deities to pardon any unwitting transgressions against temporal prohibitions and to bless the household with peace.

Finally, the ritual master (Fashi) recites the petition on behalf of the patron, conveying their sincere intentions. Though the new residence manifests architectural excellence, the patron remains apprehensive about possible breaches of geomancy (Fengshui) or temporal prohibitions during construction. Therefore, this purification rite is devoutly performed as an act of repentance, seeking divine protection and forgiveness from the celestial assembly.

This scripture describes the incense-offering ritual performed during the Wu Chao (noon ceremony) in Daoist practice. At midday, Daoist priests conduct the ceremonial process with three distinct incense offerings, each carrying specific prayers.

During the first incense offering, the fragrant smoke ascends as an offering to the supreme Dao Treasure Celestial Venerable (one of the Three Pure Ones/Sanqing). The assembly bows with utmost reverence, praying for the emperor to attain the wisdom of legendary sage-kings Yao and Shun, bringing peace to the realm and attracting tribute from all nations. They invoke stability for the Five Sacred Mountains, tranquility across the Four Seas, health for the imperial lineage, and eternal prosperity for the dynasty. The prayer concludes with the aspiration for union with the Dao.

The second incense offering is presented to the Scripture Treasure Celestial Venerable (the divine embodiment of Daoist scriptures). As the aromatic smoke rises, prayers are made for the ritual master (Zhaizhu) to receive celestial and earthly blessings—for household prosperity and smooth fortune. Hopes are expressed that ancestors may ascend to heaven astride qilin (auspicious beasts), while descendants may leap like carp through the Dragon Gate to achieve success. The prayer again culminates in the wish for Daoist immortality and mystical union with the Dao.

The third incense offering repeats similar devout aspirations to the sacred deities. Through the ceremonial elements of incense burning, ritual bows, and invocations, the rite expresses veneration for the Daoist divinities while petitioning for national prosperity, imperial wellbeing, and personal spiritual attainment. Particular emphasis is placed on achieving the state of "union with the Dao in truth" (与道合真)—the ultimate goal of Daoist cultivation.

This passage is an important liturgical text from the Lingbao Lingjiao Jidu Jinshu (Golden Book of Salvation According to the Numinous Treasure Tradition), representing the devotional prayers and cultivation aspirations in Daoist Zhaijiao (purification rituals).

The scripture begins by venerating the "Supreme and Truest, Unsurpassed Master-Treasure Celestial Worthy," expressing complete devotion to the highest Daoist deities. Practitioners surrender body and mind in prostration to the Three Supreme Venerables (Yuqing, Shangqing, and Taiqing—the highest triad of divinities), praying that their virtuous merits may benefit all beings. The phrases "those with hair and teeth" (humans) and "those with feathers and scales" (animals) reflect Daoist compassion for universal salvation, hoping all creatures may transcend cyclic existence and comprehend the profound Dao.

Regarding cultivation, the text emphasizes the vital importance of maintaining precepts. Using metaphors like "taking the Dharma as one's spouse" and "cherishing scriptures like pearls and jade," it illustrates how practitioners should treasure the Daoist teachings as lifelong companions. By disciplining the six sensory desires (eyes, ears, nose, tongue, body, and mind) through precepts, one maintains serene detachment—a state even celestial demons would respect and protect.

Following this are three gatha verses: The first describes how precept-keeping invites divine protection; the second portrays the flourishing of the Dao, mentioning how "seven generations of ancestors ascend to heaven"—reflecting the Daoist doctrine of karmic retribution where personal cultivation benefits forebears; the third expounds the profound mystery of the Great Dao, through which cultivation enables transcendence beyond the Three Realms (Desire, Form, and Formlessness) and liberation from the Five Torments of hell (mountain of knives, forest of swords, bronze pillars, iron beds, and frozen abyss).

The passage culminates in the solemn Triple Homage ritual: first to the Supreme Great Dao, then to the Thirty-Six Sections of Sacred Scriptures (the complete Daoist canon), and finally to the Great Master of Mysterious Centrality (Laozi). It also enumerates the vast Daoist pantheon—including the Three Pure Ones (Sanqing), Five Directional Thearchs, stellar deities, and earth gods—demonstrating Daoism's characteristic polytheistic worship.

Integrating prostration, repentance, and vows, this scripture embodies the Daoist pursuit of "union with the Dao" through liturgical practice, containing both personal transcendence and universal salvation. The text manifests the ultimate ideal of Daoist cultivation through Keyi (liturgy), balancing individual liberation with compassionate vows for all beings.

I have heard that the celestial deities between heaven and earth all gather in this subtle and mysterious realm. They uphold the creative power of Chiming (the primordial Qi in Daoism) and Xiyi (the formless Dao), impartial as scales and measures. These deities govern the movements of the twenty-eight lunar mansions (the constancy of four sevens) and command the transformative patterns of the Five Phases and Three Powers (the changes of five and three).

They carry out the celestial emperor's decrees to oversee all beings and follow the Dao of heaven to nurture the myriad things. When auspicious light shines universally, countless deities descend with blessings; yet when turbid Qi accumulates, all manner of demonic disturbances arise. Without beseeching the Nine Heavens (the highest celestial realm in Daoism), how could one obtain the Five Blessings (longevity, wealth, health, virtue, and a peaceful death)?

Now, the patron of this ritual has selected a site in a certain place to build a residence. The house is fully constructed, the roof thatched, and the walls completed. Though settled in comfort with books and music, concerns linger over whether the family's foundation can endure. Perhaps during construction, stones were inadvertently placed in auspicious positions, or digging a pond disturbed inauspicious directions with a spade. Failing to distinguish pure and turbid orientations or confusing auspicious and inauspicious timings may invite misfortune rather than blessings.

Thus, with utmost sincerity, we submit this petition to the celestial court, praying that the Grand Duke of the Year (the presiding deity of the year) will command the host of deities, ordering the officers of malevolent forces to restrain their wrath and permit us to perform rites of purification. We beseech noble deities like General Leopard Tail to drive away baleful spirits such as the Tiger-Head Enforcers, so that the Water Palace may quell fiery calamities and the Wood position (the East) may be spared the afflictions of Earth Qi. May past disasters in their thousands be dissolved, and future blessings in their myriads be welcomed.

May all members of the household, young and old, enjoy health and longevity, dwelling in leisurely days as if within the "Heaven in a Gourd" (a Daoist metaphor for paradise), living peacefully in this blessed land. May misfortunes and disturbances be forever dispelled, and an era of peace arrive. May every household prosper, every endeavor succeed, never failing the nurturing grace of heaven and earth, fulfilling our sincere devotion to the Dao.

We further pray that the Daoist Patriarch Xuanyuan (Lord Laozi) may illuminate all with his radiance, assisting the operations of heaven and earth, so that the cosmos may be clear and tranquil, the mountains and rivers stable. May fields flourish with mulberry and hemp, golden clouds rolling over the ridges; may prisons stand empty, and the green forests remain undisturbed. May all beings thrive, the Five Phases harmonize, the Three Paths (hell, hungry ghosts, and beasts) be freed from suffering, and the Five Realms (heaven, humans, beasts, hungry ghosts, and hell) cease the torment of rebirth. May all living things partake in this era of great peace.

Thus, the compassionate teachings of the Celestial Worthy are made manifest, and our devout prayers are fulfilled. Humbly submitted with reverence.

First Vow: May the Great Dao (the fundamental truth of the universe) remain in a state of pristine emptiness, naturally serene and profoundly still. May it widely open the gates of cultivation, instructing the ignorant so all may receive its grace and devote themselves to diligent practice. May fellow cultivators ascend together to the celestial realms, coexisting with heaven and earth, eternally free from affliction.

Second Vow: May all celestial realms condense pure Qi (vital energy), enveloping the cosmos and safeguarding true spirituality. May the seasons harmonize, bringing peace to the world, stability to nations, and prosperity to the people. May boundless grace be bestowed upon all beings, ensuring the celestial realms endure for countless eons without decline.

Third Vow: May the earth's abundant De (Virtue) sustain all things, remaining eternally stable without subsidence, and may the seas never overflow. May nations be protected in tranquility, their people thriving, the living dwelling in peace, and the deceased resting serenely. May this benevolence permeate all directions, yielding abundant crops, plentiful resources, and nourishing all beings through the earth's bounty.

Fourth Vow: May the sun and moon shine perpetually, free from eclipses, forever clear and radiant. May their light illuminate all heavens, dispelling darkness. May the world be safeguarded through calamities, enjoying perpetual peace across generations, with sweet dew showering to nourish all beings.

Fifth Vow: May the stars blaze alongside the sun and moon, their brilliance shining in all directions. May each maintain its proper orbit, moving in harmonious cycles. May nations be shielded from disasters, the four seas tranquil, and the world flourishing.

Sixth Vow: May the four seasons alternate in timely fashion with temperate climates. Free from plagues and calamities, may the world enjoy peace, abundant harvests, prosperous nations, and joyful citizens.

Seventh Vow: May floating clouds gather as luminous mists, drifting across lofty skies. Sometimes withdrawing into Wuwei (non-action), sometimes pervading the firmament. May immortals and realized beings dwell together, generously bestowing grace, revitalizing nations, cherishing the people, and universally delivering all beings, granting them celestial longevity.

Eighth Vow: May winds and rains arrive seasonally, nourishing all creation. May vegetation flourish, national reserves abound, and people enjoy ample clothing and food.

Ninth Vow: May the Five Sacred Mountains (Wuyue) stand majestically in their ordained directions, serving as abodes for immortals. May they safeguard enduring national fortune, protect all beings, and receive reverence from myriad peoples.

Tenth Vow: May rivers and seas stretch boundlessly, embracing all things. May life teem in their depths, nurturing aquatic beings. May celestial and earthly beings alike rejoice, their lifespans enduring like eternal stone.

Eleventh Vow: May rulers govern with flourishing virtue, bringing stability to all quarters without warfare. May heaven and humanity celebrate together as auspicious signs manifest. May transformative teachings spread widely, virtuous governance prevail, and people sing praises eternally in joyous harmony.

This scripture describes a Daoist zhaijiao (purification ritual) for blessings, comprising two main parts: the Twelve Vows and the Noon Court Liturgy.

The Twelve Vows begin with aspirations for all living beings—both born and unborn, down to the tiniest creatures—to attain peace, and for all things to maintain their vitality. It specifically mentions plants retaining life through winter's harshness and all liberated souls regaining vibrant existence. The phrase "tiny flying and crawling creatures" refers to insects and small organisms, while "forms receiving Yang through primordial Qi" denotes lifeforms nourished by heaven and earth's vital energy.

The Noon Court Liturgy details the ceremonial procedure: the ritual master enters meditative concentration (cunxiang) to visualize divine beings, then lights incense. Celestial emissaries like the Incense Official and the Dragon-Tiger Guardians descend to the altar. During the ceremony, practitioners pray for the spontaneous manifestation of sacred substances—golden elixir (jinye), cinnabar (danbi), and lingzhi mushrooms—at the ritual platform, drawing countless deities to gather before the incense burner.

Through this ritual, the master seeks attainment of the Dao through spiritual practice and immortality through cultivation. Participants receive blessings while beings across yin-yang realms gain divine grace. The ceremony further invokes immortal youths and jade maidens from the ten directions to carry these heartfelt prayers upon rising incense smoke directly to the Celestial Jade Emperor—the supreme Daoist divinity embodying the Ultimate Way.

The conclusion describes ceremonial closure: chanting exit hymns (chutang song), guiding deities back to their celestial courts (liumu), and paying respects to lineage masters (xieshi). These standardized Lingbao salvation rites exemplify Daoism's ritual framework for celestial-human communication.