《靈寶領教濟度金書》Vol. 202

This scripture documents the complete liturgy of the noonday ritual (wuchao keyi) practiced by the Lingbao (Numinous Treasure) tradition of Daoism. Transmitted by Ning Quanzhen (the Perfected of Illumination and Salvation) and compiled by Lin Lingzhen (Master Shuinan), it belongs to the standardized liturgy used in the "Life-Preserving Retreat."

The ceremony begins with Daoist priests offering incense and hymns, paying reverent homage to ancestral masters while focusing their intention. They then recite the "Guardian Spirit Incantation" (Weiling Zhou), evoking a sacred vision: crimson cinnabar flames interweaving with rosy clouds, a scarlet dharma wheel turning celestial radiance, golden light bursting forth to envelop the four directions, banishing all malevolent spirits and impurities. This incantation employs imagery of divine luminosity to exorcise negative influences and purify the altar.

The ritual master then strikes the dharma drum twenty-four times (symbolizing the twenty-four solar terms) to perform the "Kindling the Stove" ceremony. The priests invoke the supreme Daoist deity—the Supreme Lord of the Dao, Primordial Beginning of the Three Qi (energies) of the Three Heavens—while summoning the guardian generals, jade maidens (Daoism holds that practitioners cultivate various deities within their bodies), and thirty-two incense-officer deities to descend upon the ritual platform.

At the heart of the ceremony lies the presentation of memorials to the celestial deities: The master declares the purpose of conducting this noonday ritual, praying for the primordial Dao-Qi (cosmic energy) from the Jade Pure Realm and the divine light of the Lingbao tradition to descend upon the participants, purifying both altar and practitioners. Through the resonant tones of ritual instruments (particularly jade "linlang" chimes), the space achieves perfect sanctity—free from all demonic interference—ensuring sincere prayers reach the celestial court.

Finally, the master leads the assembly in sequential veneration of Daoism's highest deities: from the Three Pure Ones (Yuanshi Tianzun, Taishang Daojun, and Taishang Laojun) to the Jade Emperor, the Four Sovereigns (auxiliary deities including Gouchen, Ziwei, and Houtu), the Three Officials (Heavenly, Earthly, and Water Officials), and the Great Emperor of the North Star. Through this meticulously structured liturgy, a sacred space for human-divine communion is established.

This scripture passage describes the contents of a Daoist ritual for averting calamities, specifically invoking various plague deities (divine beings governing epidemics). The text is divided into three main sections:

First, it enumerates the pantheon of plague deities: including celestial plagues, terrestrial plagues, mountain plagues, household plagues, well plagues, hearth plagues, yang plagues, and yin plagues, along with their retinues from the Five Plague Departments. These deities operate under three administrative systems - the Celestial Court (heavenly bureaucracy), the Five Peaks Administration (sacred mountain domains), and local City God temples (regional protector deities) - dispersing diseases seasonally in accordance with the Jade Emperor's decrees.

Next, it describes the practitioner's (ritual officiant's) devout mindset: claiming to have received authentic Daoist transmission, while living in the mundane world yet maintaining spiritual aspiration toward the Dao (the Way). Though grateful for heaven and earth's blessings, the practitioner laments having achieved no meritorious deeds, hoping through zhaijiao rituals (Daoist purification ceremonies for blessings and calamity prevention) to repent transgressions and propagate the Dao's teachings.

Finally, it explains the ritual's purpose: The principal officiant suffers from bodily imbalance allowing the six pathogenic qi (wind, fire, cold, summer-heat, dryness, and dampness in Chinese medical theory) to invade meridians, causing numerous ailments unresponsive to medicine. Fearing these stem from disrupted yin-yang harmony and disordered Five Phases (Metal, Wood, Water, Fire, Earth), the practitioner insists only sincere fasting and purification can dispel such misfortunes.

The text references "Xu Huang" (the Venerable Emptiness) as an honorific title for Yuanshi Tianzun (the Celestial Worthy of Primordial Beginning), while "Three Caverns" (Dongzhen, Dongxuan, Dongshen) denote the three supreme Daoist scriptural traditions. The "marvelous single vehicle" metaphorically represents Daoism's supreme truth. The ritual particularly emphasizes conveying sincerity to deities through "knocking at the heavenly gates" - a symbolic act of celestial petition.

This is the scripture recitation for the Daoist midday liturgy (Zhaijiao ritual), depicting the solemn ceremonial scene and prayers for blessings.

At the start of the ritual, the Daoist priests reverently bow in accordance with the highest Daoist protocols (Three Caverns' majestic codes, Sandong Weizhang). They visualize celestial processions (rainbow banners and feathered canopies, Nijing Yubao) descending, with divine beings arriving from the ten directions in magnificent chariots (green carriages and crimson palanquins, Lünian Danyu). The sacred atmosphere is enhanced by the clear tones of ritual instruments (moon chimes and cloud bells, Yueqing Yunyong) and the fragrant smoke of incense (orchid and blended fragrances, Lanyan Baihe) rising from the censers.

Holding phoenix-embroidered silks (Fengzeng) and dragon-carved jade discs (Longbi), the priests express their devotion to the deities, communicating with the heavens through solemn ceremonial rites. They perform the triple incense offering (first, second, and third presentations), each time praying that the fragrant smoke ascends to the celestial realm to honor the Three Supreme Pure Ones (Wushang Zhizhen Daobao Tianzun, Jingbao Tianzun, etc.).

The main prayers consist of two parts: First, blessings are invoked for the emperor, that he may govern in accordance with the Dao (embodying the Way and attending the celestial origin, Ti Dao Chaoyuan), ruling the land with heaven’s authority (Xian Tian Yuji). May the empire be graced with auspicious signs like the Hetu and Luoshu (sacred diagrams borne by turtles and dragons, He Luo Guilong Zhi Rui), achieving unity in governance (the convergence of chariots, scripts, and the arrival of unicorns and phoenixes, Cheshu Lai Linfeng Zhi Xiang), with court officials united in virtuous service.

Second, blessings are invoked for the patron (the devotee sponsoring the ritual), that they may receive the vital energies of heaven and earth (the qi of the Three Luminaries and Five Peaks, Sanguang Wuyue Zhi Qi), harmonizing yin and yang (the balance of the Two Modes and Four Symbols, Er Yi Sixiang Zhi He). May calamities be dispelled, family harmony flourish (joyful voices among kin, Ai Huansheng Yu Juanxu), descendants prosper (happiness flowing through generations, Liu Leshi Yu Yunreng), neighbors share in blessings (glory extending to the hometown, Sangzi Lianrong), and a century of peace be granted (a lifetime bathed in the harmony of clear skies, Bainian Ying Jiyue Zhi He).

Each section concludes with the reaffirmation of devotion: "We take refuge in the supreme virtue of the Great Sages and the Most True Ones. Upon attaining the Dao (may heaven’s favor endure / eternal life be preserved), we merge and unite with the Dao." This expresses submission to the highest truth of Daoism and the aspiration for complete unity with the Dao.

This passage describes the incense offering and prayer segment in a Daoist zhaijiao (purification ritual). The ritual master leads devotees in lighting three sticks of incense, whose fragrant smoke ascends to the celestial realm as an offering to the supreme Sanqing (Three Pure Ones) deities. The assembly kneels in reverence, surrendering body, mind, and life to the Dao, seeking protection from the Three Supreme Venerables (Jade Pure, Upper Pure, and Great Pure) and all saints of the ten directions.

The blessings invoked include: May the celestial nectar harmonize body and spirit, with mystical dew eternally preserving youthful countenance. May the body be bathed in the true teachings like sweet rain, externally guarded by a hundred spirits, internally refined by the benevolent winds of Dao and De (Virtue), with all internal qi (vital energy) purified. May sudden awakening to the profound mystery of wuwei (non-action) bring eternal liberation from worldly afflictions. Though dwelling in the mundane world, may one maintain original purity like clear springs and white stones, with the three dantian (energy centers) luminous as the moon; though confined by worldly cages, may one stand steadfast as jade trees, with the five limbs refreshed by spring breezes.

The text then depicts celestial ascension: The great Dao masters dwell in mysterious tranquility, while cultivators accompany the Immortal Youth (a celestial official), holding spiritual fulu (talismans) to ascend to the immortal realm. The Great Unity Deity (Northern Dipper Star Lord) holds the Dongzhang scriptures, with shining golden relics (refined essences). Jade dragons draw the immortal chariot as the Celestial Venerable rides cloud-borne carriages through the void. Fragrant blossoms fall like snow upon majestic heavenly beams, as immortals bow before golden palaces, journeying hand-in-hand to the Jade Capital (abode of the Primordial Celestial Venerable).

Later passages portray celestial wonders: The Qiantree (immortal tree) stands in the Mysterious Garden, where seven-jeweled groves radiate brilliance. Among three hundred celestial beasts roam ten thousand mighty lions, with soaring dragons crying out and divine phoenixes singing in rhythm. Spiritual winds caress exotic flowers, their fragrance refreshing the heart. None but those of transcendent virtue may dwell in such paradise.

The conclusion emphasizes cultivation essentials: Take delight in the Dharma as your companion, treasure scriptures like pearls and jade, maintain precepts to restrain the six senses, and dispel desires through mindful practice of the Dao. Serenity stabilizes upright qi, while profound stillness commands respect from celestial demons. Such practice brings boundless blessings across lifetimes. When the Dao flourishes, nations prosper, and heaven and humanity unite in harmony. Then may one ride the ethereal qi into the Great Vehicle, establishing fields of merit through pure intention, with the Dharma Wheel turning eternally.

This scripture describes the invocations used in Daoist salvation rituals and the states of cultivation. It first explains how devout practice enables seven generations of ancestors to ascend to heaven, while the practitioner themselves may achieve daylight ascension to immortality. By aligning with the supreme Dao (the fundamental truth of the cosmos), adepts refine their physical form into true immortals, attaining a vajra-indestructible body that transcends the sufferings of the Three Realms (the realms of desire, form, and formlessness) and liberates from the five torments of hell.

The ritual then outlines three ceremonial bows: the first offered to the "Supreme Limitless Great Dao" (the highest object of veneration in Daoism), the second to the "Thirty-Six Sacred Scriptures" (the collective term for essential Daoist classics), and the third to the "Great Master of Mysterious Centrality" (referring to Lord Lao or perfected adepts). This is followed by detailed petitions to various celestial deities, including the Three Pure Ones (the supreme triad of Jade Pure, Upper Pure, and Grand Pure), perfected beings from the ten directions, and the Nine Heavens Investigative Envoys.

The text elucidates the correspondence between the human body and the cosmos: the physical form receives the essence of heaven and earth, with the five viscera corresponding to the Qi of the Five Phases (Wood, Fire, Earth, Metal, Water), while the three Dantian (upper, middle, and lower energy centers) blend the Three Originals (the Qi of the Three Officials: heaven, earth, and water). At advanced cultivation stages, the spiritual platform (the heart-mind) becomes luminous, the Mysterious Pass (a crucial energetic aperture) radiates divine light, and practitioners gain protection against malevolent influences.

However, ordinary people often become mired in desires, dissipating their Jing (essence) and Qi (vital energy), with the seven emotions causing disturbances that invite disease and misfortune. The ritual sponsor, burdened by karmic obstacles accumulated since beginningless time, violates cosmic principles and offends the deities through lack of repentance, thereby attracting calamities. Through sincere performance of zhaijiao (Daoist purification rituals), they now seek divine absolution for transgressions, praying for longevity and wellbeing, that harmonious Qi may permeate their body and mind.

This passage is a prayer text from the Daoist scripture Lingbao Lingjiao Jidu Jinshu (Precious Book of Salvation According to the Numinous Treasure Tradition), expressing seven grand aspirations that embody the compassionate spirit of Daoist salvation.

It begins by describing how the Celestial Worthy (Tianshi) descends with auspicious light to absolve sentient beings of past transgressions, dispelling illness and bestowing blessings. May clans and neighbors dwell in peace, collectively bathed in the pure and compassionate teachings. The prayer invokes the Celestial Worthy's virtuous words (De) to nourish all things like sweet dew, bringing tranquility to heaven and earth, harmony to mountains and rivers, and uniting the people of the world as one family.

The seven specific vows follow: First, may the Great Dao (Dao) widely open its gates of Dharma to teach sentient beings, enabling all cultivators to transcend worldly dust. Second, may the pure Qi of the heavens endure eternally, with harmonious seasons and a prosperous nation at peace. Third, may the earth remain steadfast, nurturing all things with abundant harvests. Fourth, may the sun and moon shine perpetually, dispelling all darkness. Fifth, may the stars move in orderly courses, safeguarding homes and nations. Sixth, may the four seasons proceed without disorder, with calamities and plagues receding. Seventh, may clouds and Qi gather and disperse freely, allowing immortals and mortals to rejoice together.

These aspirations span cosmic principles to human suffering, natural phenomena to social stability, reflecting the Daoist ideal of "repaying the four great kindnesses above while relieving the three paths of suffering below." Terms like "condensing Qi" (jieqi) refer to gathering primordial energy, while "kalpic cycles" (jieyun) denote the Daoist cosmological concept of cyclical time. Through these progressively unfolding vows, the text reveals Daoism's ultimate pursuit of cosmic harmony (tianren heyi) and the unity of all existence.

Eighth Vow: May wind and rain come in due season, nourishing all things without cease, that the earth may be enriched and all beings flourish, the nation's granaries overflow, and the people live in abundance.

Ninth Vow: May the Five Sacred Peaks (Mount Tai in the east, Mount Hua in the west, Mount Heng in the south, Mount Heng in the north, and Mount Song in the center) stand firm in their rightful places, their towering heights serving as abodes for divine immortals, eternally safeguarding the nation’s destiny. May the Mandate of Heaven endure, and all beings rely upon their majestic virtue.

Tenth Vow: May rivers and seas stretch boundlessly, embracing all creatures great and small. May the deep waters nurture tenderly, sustaining even the tiniest of lives. May both celestial and mortal beings receive blessings, their lifespans enduring as steadfast as stone.

Eleventh Vow: May emperors and rulers of all lands prosper evermore, the four directions peaceful and harmonious, free from war and strife. May heaven and earth join in hymns of praise, with auspicious signs manifesting abundantly. May virtuous teachings spread far and wide, governance flourish with benevolence, and the people rejoice together in eternal peace.

Twelfth Vow: May all small and fragile beings, whether already born or yet to be, find shelter and grow in safety. May all things feel the nurturing power of primordial Qi (the vital essence of life), and may grasses, trees, and fruit-bearing plants remain unbroken even through winter’s chill. May all living beings attain liberation, brimming with vitality, and merge in harmony with the Great Dao.

(Ritual Section) O Messengers of Incense, Dragon-Tiger Guardians to the left and right, and all attending divine officials—let the golden elixir of immortality, jade-green lingzhi mushrooms, and other auspicious signs manifest naturally within this noontime ritual space. May immortals from all directions gather before the incense burner, that we who study the Dao may awaken to its truth, and we who seek transcendence may attain it. May the presiding master of this Zhaijiao (purification ritual) receive blessings, and may grace extend to both the visible and unseen realms. May celestial youths and jade maidens from the ten directions guide the incense smoke, swiftly conveying our sincere prayers to the exalted presence of the Jade Emperor on high.

(Concluding Rites) Chant the hymn of departure, proceed to the ceremonial hall, and offer gratitude to the founding masters.

This passage is drawn from Lingbao Lingjiao Jidu Jinshu (The Golden Book of Salvation According to the Numinous Treasure Tradition), Volume 202. It is a liturgical text used in Daoist Zhaijiao rituals, containing twelve great vows for natural harmony, national stability, and universal salvation, along with invocations to summon divine beings and communicate with the celestial realm. References such as "golden elixir and jade-green essences" and "miraculous fungi" denote alchemical medicines of immortality, while "Dragon-Tiger Guardians" are protector deities, and "the visible and unseen" refers to the realms of Yin and Yang.