《靈寶領教濟度金書》Vol. 212

This is a liturgical text for the Noon Court ritual (Wuchao zhaijiao), describing the sacred proceedings of a ceremony for dispelling calamities and seeking blessings.

First, the ritual master and devotees reverently pay homage to ancestral masters while silently reciting sacred incantations. They then chant the "Guardian Spirit Mantra" (Weiling zhou) — a protective spell depicting the sacred cinnabar fire (the pure Yang energy in Daoist practice) rotating like a crimson wheel, capable of dispersing demonic hordes and vanquishing malevolent forces. The golden talismans (Daoist ritual implements) summon deities who arrive riding clouds and dragons, bringing peace to the four directions.

After striking the ritual drum twenty-four times, the "Kindling the Sacred Furnace" (Falu) ceremony begins. The master invokes the Nine August Jade Emperors (Jiuhuang Yudi) from the Three Supreme Heavens (Wushang Santian), requesting the descent of the Nine August Numinous Officials (Jiuhuang Lingguan) and Flying Dragon Riders to the altar. Declaring his noontime ascent to perform the ritual, the master prays for empowerment from the Primordial August True Qi (Yuanhuang Zhengqi, the innate pure Yang energy), that petitions may reach the throne of the Nine August Jade Palace Dao Lord (Jiuhuang Yuchen Daojun, the Big Dipper deity).

The master then humbly refers to himself as "this minor minister" (Xiaozhao chen), joining all present in beseeching the Three Pure Ones (Sanqing: Celestial Worthy of Primordial Beginning, Supreme Lord Dao, and Supreme Elder Lord), the Jade Emperor (Yuhuang Shangdi), and the Purple Tenuity Emperor (Ziwei Dadi), with special reverence for the Seven Stars of the Northern Dipper (Beidou Qixingjun: the Wolf, Gate, Prosperity, Literary, and Chastity stars among others). Through sacred mantras and standardized liturgy, the entire ritual constructs a sacred space for divine-human communication, aiming to deliver sentient beings and resolve misfortunes.

This passage describes a Daoist zhaijiao (purification ritual) ceremony where a green memorial (qingci, a type of Daoist prayer document) is presented to the Great Dipper Lords (deified forms of the seven stars of the Big Dipper) and their associated deities. Figures mentioned like "Jade Dawn Lord" (Yuchen Jun) and "Nine Imperial Consorts" (Jiuhuang Furen) belong to the Dipper Star pantheon, as Daoism considers the Big Dipper to govern human life, death, and fortune.

In the ritual, the Daoist priest refers to themselves as "your servant" (chen), indicating their mortal status when communicating with deities. Terms like "returning to the origin through nine paths" (huiyuan jiudao) and "transferring blessings via seven stars" (yidu qixing) refer to the practice of bugang tadou (Pacing the Dipper), a ritual footwork method to resonate with stellar energies. Numerical patterns like "five fives" and "three threes" symbolize cosmic rhythms, while the phrase "mystery upon mystery" (xuan zhi you xuan) quotes the Daode Jing, describing the profundity of Daoist methods.

The ritual sponsor (zhaizhu) seeks protection from the Dipper Lords through sincere repentance ("tremblingly correcting faults") and merit accumulation ("earnestly performing virtuous deeds"), hoping to achieve "turning death into life" (reversing misfortune and prolonging lifespan). The green memorial, written with cinnabar on special paper, requires transmission by high-ranking priests ("Great Masters of Mysterious Center") to reach the celestial court.

The concluding section emphasizes that the Dao originates from primordial qi (zuqi), and such rituals allow mortal sincerity to ascend to the divine. The sponsor confesses how the "eight consciousnesses" (Buddhist concept of mental faculties) may lead to unfortunate rebirths, yet their innate nature aligns with the Great Dao. Through the ceremony, they plant virtuous roots, seeking guidance from the Dipper's "Stern Radiance of the Handle" (the seventh star, Po Jun). The text embodies key Daoist concepts of "heaven-human resonance" cosmology and the religious practice of "repentance and blessing-seeking."

This scripture describes the scene of a Daoist midday ritual (Wuchao). At high noon, Daoist priests ascend the altar to perform ceremonies, offering incense and prayers to dispel calamities and bestow blessings upon all beings.

The ritual begins with the lighting of the first incense stick. As the fragrant smoke spirals upward, it is offered to the Supreme Dao Treasure Heavenly Venerable (Daobao Tianzun), one of the highest deities in Daoism. The assembly kneels in devout worship, dedicating their spiritual merits to the emperor. They pray for the ruler's prosperity to be as vast as the Eastern Sea and longevity as enduring as the Southern Mountains, wishing for peace throughout the realm and contentment among the people. Finally, they seek protection from enlightened masters (Zhenshi), aspiring to merge with the Great Dao (Dao).

The second incense stick is then lit in offering to the Incomparable Scripture Treasure Heavenly Venerable (Jingbao Tianzun), the deity representing Daoist scriptures. This time, the merits are dedicated to the ritual master (Zhaizhu) presiding over the ceremony. Prayers are made for the master's wisdom to illuminate all truths, for enduring blessings and longevity, and for domestic harmony. Again, divine protection from true masters is sought for perpetual peace.

The final third incense stick is lit, its smoke ascending once more in sacred offering. The entire ceremony, through these three incense offerings, corresponds respectively to the Three Treasures of Daoism: the Dao (Way), the Scriptures (Jing), and the Master (Shi), embodying the core of Daoist "Three Treasures" belief. Rich Daoist imagery permeates the ritual: feathered canopies and rainbow banners represent celestial processions; azure phoenixes and white cranes symbolize divine avians; while rainbow bridges and jade radiance depict paradisiacal landscapes—all vividly illustrating Daoism's vision of the immortal realms.

This scripture is a pivotal liturgical text of the Lingbao tradition in Daoism, detailing the cultivation process through which practitioners attain immortality via reverent worship and disciplined practice.

First, the cultivator prostrates before the supreme "Most Honored Celestial Worthy of Precious Perfection," dedicating their spiritual merits to mountain hermits, eminent masters across the realms, fellow practitioners, teachers, and all seekers near and far. May they all align with the Dao (the Way), harmonize their hearts with its principles, uphold the Twelve Thousand Precepts, refine body and mind, and return to primordial purity. Through cultivating "reclining moon" (referring to yin energy in Neidan/internal alchemy) and "circling winds" (the movement of Qi/vital energy), they rebuild profound virtues, realize the realm of emptiness, and ultimately ascend to immortality.

The text then describes the practitioner offering incense in worship, taking refuge in their master and the host of perfected sages. These realized beings have attained the state where "form dissolves into formlessness, merging completely with the Dao." Subsequent purification is achieved through "rites of directional repentance" (a confessional ritual) and "demon-subduing steps in emptiness" (a footwork practice to overcome obstacles).

With poetic imagery, the scripture depicts celestial realms: riding dragon chariots across the ten directions, pausing at mysterious immortal abodes. Gazing up at cloud-piercing jade terraces, looking down upon violet mists swirling. In the realm of the Supreme Celestial Worthy, sitting upon lotus thrones among the immortals. Through sustained cultivation, one becomes a perfected being—with harmonized Qi and blood, attaining ageless longevity beyond the mundane world.

Later verses continue painting the immortal landscape: the profoundly serene Great Dao masters, the Immortal Lord Wuying (a celestial official) holding numinous talismans (Fulu), the Great Unity deity (Taiyi) cradling sacred scriptures. Bejeweled relics (symbols of attainment) radiate golden light as dragon chariots arrive and Celestial Worthies gaze upon them. Immortals ride the void in flight, amid snowfall of fragrant blossoms and auspicious clouds.

The concluding "Three Hymns of Enlightenment" emphasize core principles: taking the Dharma as spouse (metaphor for single-minded practice), treasuring scriptures like jewels, restraining sensory desires through precepts, and dissolving greed through Dao-recitation. Maintaining serene detachment earns even demonic beings' reverence, bringing blessings across lifetimes. When the teachings flourish, celestial and earthly beings unite in vows to enter the Great Vehicle. By cultivating the heart to sow fields of merit, the Dharma-wheel turns eternally—liberating seven generations of ancestors into heaven while achieving personal ascension in broad daylight. The Dao's mystery lies in emptiness, yet sincere practice unfailingly unites one with the realms of the perfected.

This scripture describes a Daoist purification ritual (Zhaijiao) where priests devoutly pay homage to various celestial venerables and deities, seeking relief from calamities and deliverance from suffering.

The text first explains that through cultivation, one can attain an indestructible diamond-like body, transcend the sufferings of the Three Realms (the Realm of Desire, Realm of Form, and Formless Realm), and be liberated from the five torments of hell. Practitioners should recite the Supreme Taoist scriptures with tranquil minds and perform reverent bows three times.

The liturgy then details the objects of worship: foremost is the Supreme Ultimate Great Dao (the highest belief in Daoism), followed by the Thirty-Six Sacred Scriptures (a collective term for important Daoist classics), and finally the Great Master of Mysterious Center (referring to Laozi). The presiding priest and ritual participants then solemnly invoke various celestial beings.

The invoked deities include: the Celestial Venerable of the Primordial Beginning (first of the Three Pure Ones), the Supreme Lord of the Dao (Lingbao Tianzun), the Supreme Venerable Sovereign (Daode Tianzun), the Jade Emperor, and other celestial sovereigns, along with stellar deities from the Big Dipper pantheon such as the Great Emperor of Purple Tenuity and the Nine Imperial Lords of the Dipper. These deities reside in specific celestial palaces and govern various cosmic functions.

The scripture recounts the cosmogonic process: from primordial chaos where the Great Dao operated in emptiness, there emerged the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun). These deities dwell in magnificent heavenly palaces, administering cosmic operations through the Seven Palaces and Nine Bureaus (celestial administrative structures).

The text explains that the patron sponsoring the ritual fears that during important Daoist observances—such as the Three Primes and Five Festivals, eight seasonal nodes within the twenty-four solar terms, special celestial stem-branch days (Jiazi and Gengshen), and personal birth-year anniversaries (corresponding to one's natal stellar deity)—they failed to promptly repent for transgressions or seek blessings, resulting in diminished fortune and shortened lifespan. Thus they specially establish this altar to perform the purification ritual.

Finally, the liturgy implores the celestial venerables to: descend with auspicious radiance and bestow pure blessings; that the Virtuous Officials (deities overseeing morality) may relieve twenty-four kinds of calamity; and that the Mighty Generals (guardian deities) may manifest fifteen kinds of divine response. The entire ceremony aims to eliminate karmic obstacles and obtain blessings through sincere repentance.

This scripture depicts an idealized harmonious world, expressing the beautiful aspirations of Daoist practitioners. The opening passage paints an elegant vision of domestic harmony and auspicious surroundings: the household brims with luminous and peaceful Qi, pure as the moon's reflection and utterly unblemished, where the family encounters no calamities, the clan flourishes in prosperity, blessings and virtue gather like clouds, and lifespans extend as enduring as heaven.

The text then articulates seven specific vows: The first vow prays that the Great Dao (the supreme truth of Daoism) remains serene and Wuwei (non-action), widely opening the gates of teaching so all beings may receive the grace of the Dao's teachings. Through diligent practice, they may ultimately attain longevity equal to heaven. The second vow wishes for the celestial realms to be purified by clear Qi, for the seasons to bring timely winds and rains, for the nation to thrive in peace, and for all things to endure eternally. The third vow seeks the earth's steadfastness, its capacity to nurture all beings, abundant harvests of the Five Grains, and the people's contentment in their labors. The fourth vow desires the eternal radiance of the sun and moon to dispel darkness and safeguard worldly tranquility. The fifth vow asks for the stars to shine brightly, each in its rightful place, illuminating the four directions and shielding the nation from disaster. The sixth vow petitions for orderly seasons, temperate climates, the eradication of plagues, and agricultural abundance. The seventh vow calls for the gathering of auspicious clouds, where immortals and mortals coexist harmoniously, universally aiding all beings so that humanity may forever enjoy peace.

These aspirations embody the Daoist ideal of the unity of heaven and humanity and the harmony of all things. They encompass both expectations for personal cultivation and yearnings for societal stability and natural equilibrium.

This passage is a prayer text from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, containing twelve great vows and ritual descriptions. In modern terms:

The eighth vow prays for favorable weather, where nourishing rains sustain all living things, ensuring abundant national grain reserves and prosperous lives for the people.

The ninth vow prays for the stability of the Five Sacred Mountains (Mount Tai in the east, Mount Hua in the west, and other great peaks), that these towering mountains may serve as abodes for immortals, safeguarding the nation's enduring peace and protecting all beings under their divine shelter.

The tenth vow prays for the boundless generosity of rivers and seas, nurturing all creatures—even the smallest life forms—so that both heaven and earth may share in eternal harmony, with time enduring as steadfast as the mountains.

The eleventh vow prays for the flourishing reign of the emperor, peace across the land without conflict, joyful songs among the people, and the descent of auspicious blessings. May teachings spread widely, virtue resonate far, and all celebrate together in everlasting joy.

The twelfth vow prays for the well-being of all living beings, whether born or yet to be born, granting them vitality and peace. May all things partake in the primordial Qi (vital energy) of heaven and earth, where plants endure winter without withering, and every life is redeemed to shine brilliantly, merging as one with the Dao (the Way).

The text then describes the ritual scene: at noon, during the ceremonial worship, practitioners visualize the deities, burn incense, and offer prayers. Divine attendants such as the Incense Official Messengers and the Dragon-Tiger Guardians stand by the incense burner, ensuring the sacred space naturally produces auspicious signs like the Golden Elixir (a precious alchemical substance in Daoism) and Jade-Green Immortal Herbs. The prayer seeks enlightenment for practitioners, blessings for ritual officers participating in the Zhaijiao (purification rites), and grace for both the living and the spirit realms.

Finally, the ritual procedure is outlined: celestial maidens from the ten directions guide the incense smoke, swiftly conveying the sincerity of the prayers to the highest deities—the Supreme Ultimate Dao, the Two August Emperors of the Central Heaven, and the Nine Jade Sovereigns of the Dao (all exalted Daoist divinities). After the ceremony, the Closing Hymn is chanted, leading to the ritual tent to express gratitude to the founding masters. This passage originates from Volume 212 of Lingbao Lingjiao Jidu Jinshu.