《靈寶領教濟度金書》Vol. 220

This passage describes the ceremonial procedure for the midday court ritual (wuchao) of ascending the altar as recorded in the Lingbao Lingjiao Jidu Jinshu, a Daoist liturgical text. Before commencing, the officiating priest (fashi) and participants reverently pay homage to their lineage masters and enter a state of tranquil meditation (jingxin cunxiang), a contemplative practice in Daoist cultivation.

The ritual begins with the recitation of the "Weiling Zhou" (Guardian Spirit Incantation), a protective mantra: Visualize crimson flames interweaving with rosy clouds as golden radiance dispels demonic forces. Through the power of talismanic incantations (fuzhou), celestial beings are summoned to descend on clouds and dragons, filling the ritual platform with auspicious Qi (vital energy) to pacify the four directions. All deities stand respectfully before the Celestial Sovereign.

Next, the ritual drum is struck twenty-four times, symbolizing the summoning of divine forces. At this moment, the priest solemnly invites the highest deities including the Nine August Jade Emperors (Jiuhuang Yudi) from the Three Supreme Heavens (Wushang Santian), along with their celestial retinue: the Nine August Numinous Officials, Flying Dragon Riders, Embroidered Robe Messengers, and the Three Qi (Sanqi) True Deities representing Heaven, Earth and Humanity. Simultaneously, announcements are made to the local earth deities (Xuantan Tudi) and territorial guardians of the ritual space.

The priest declares the intention to ascend the altar at midday for ritual performance, having already submitted memorial petitions written with sincere devotion to the celestial court. Prayers are offered for the descent of Primordial August True Qi (Yuanhuang Zhengqi), the pure primordial energy, to empower the priest's body, ensuring swift transmission of petitions to the Ultimate Truth of Limitless Dao (Zhizhen Wuji Dadao).

Subsequent prostrations are made to the Two August Sovereigns of the Central Heaven and the Nine August Jade Dawn Dao Lords (Jiuhuang Yuchen Daojun) among other high-ranking deities. The priest humbly refers to himself as "this minor subject-official" (xiaozhao chen mou), joining all ritual participants in devout supplication to the following pantheon:

This includes the supreme deities: the Great Dao of Limitless Supreme Purity (Taishang Wuji Dadao), the Exalted Jade Sovereign of the Dipper Constellation (Douzhong Gaoshang Yuhuang Zundi), the Jade Emperor of the Great Tenuity Constellation (Taiwei Yudi), the Mysterious Minister Sovereign of the Northern Pole (Beiji Xuanqing Dadi); the Seven Star Lords of the Northern Dipper (Ursa Major) representing the constellations of Greedy Wolf, Giant Gate, Prosperity Store, Literary Curves, Pure and Chaste, Martial Arts, and Army Breaker; the Two Assistant Star Lords; the Sacred Consort Primordial Sovereign (Erdi Shenghou Yuanjun); the Nine August Consorts; the Nine Yin Inner Concubines; and the myriad perfected beings of the Dipper's Celestial Stem (Douzhong Tiangang Wanzhen). Collectively, these deities form the core of Daoist cosmology centered around Northern Dipper veneration.

This passage describes the memorial petition (zhangbiao) addressed to the deities of the Dipper Department (the celestial bureaucracy centered around the Northern Dipper) in Daoist Zhaijiao (purification rituals). It consists of three main sections:

First, it enumerates the sacred titles of numerous Dipper Department deities, including sixty stellar lords such as the Great Emperor of Kuixing Radiance, the Star Lords of the Three Platforms and Canopy, and the Mysterious Officials of Dao and De (Virtue). Higher-ranking deities like the Four Saints of the Dipper Pole and the True Lord of the Celestial Great Master are also listed. The celestial bureaucracy is further populated with divine functionaries including the Two Immortal Messengers of Qingyang and Tuoluo, Emissaries in Embroidered Robes, and Palace Attendants, alongside local deities like City Gods (Chenghuang), Earth Gods (Tudi), and Merit Officers (Gongcao), forming a complete heavenly administrative system.

The text then explains the purpose of the petition: The cosmos originates from the Primordial Qi (Xiantian Yiqi, the wondrous vital energy), and deities manifest to guide sentient beings. The ritual masters declare their devout practice and willingness to assist in spreading the true teachings of Daoism (Yizhan Zhenfeng). Whenever devotees make supplications, the masters pledge to convey them to the deities. The term "Chiming" refers to the Daoist calendrical era, while "Yongshou" denotes the state of longevity and perpetual vision.

Finally, the specific petitions are presented: The masters establish a Jade Altar (Yaotan) for repentance and disaster alleviation, transmitting devotees' wishes to the celestial realm through incense-burning rites (Nianxiang). Special blessings are invoked for the emperor, wishing for universal peace (Yuzhu Zhihe) and abundant harvests (Jinrang Zhi Rui). The concluding phrase "Harmony united with the Dao in perfection" represents the highest spiritual attainment in Daoist cultivation—complete fusion between humanity and the Dao.

Note: This text exemplifies the Daoist concept of "resonance between heaven and humanity" (Tianren Ganying), where specific rituals enable communication with deities. The Dipper Department deities govern human fortunes, misfortunes, and lifespan in Daoist cosmology, hence their frequent invocation in Zhaijiao rituals. "Nianxiang" (incense manipulation) constitutes a crucial liturgical act, as the incense smoke is believed to traverse the Three Realms (sanjie).

This scripture describes the ritual procedures and prayer contents of the Daoist noon ceremony (midday liturgy). The ritual masters ascend the altar platform, offering incense and reciting scriptures to invoke divine protection.

The ceremony begins with the masters performing two incense offerings (pinching and burning aromatic powder with their fingers). During the first incense offering, all participants kneel devoutly to pay homage to the "Most High Supreme Treasure Celestial Worthy" (one of Daoism's highest deities), praying that the fragrant smoke may ascend to the celestial realms to nourish the gods. They dedicate the merit to the patron sponsoring the ritual (zhaizhu), wishing them to be bathed in the harmonious Qi of the Great Peace (Taihe), blessed with enduring fortune and freedom from calamities.

The second incense offering venerates the "Most High Supreme Teacher Treasure Celestial Worthy." The assembly prays for the deity's grace to spread across the Nine Provinces and Four Seas, ensuring agricultural prosperity, social stability, and the realization of the ideal state of governance through non-action (Wuwei).

The text then mentions the "Nine Palaces Disaster-Averting Celestial Worthy" (a deity specializing in averting misfortunes). Following scriptural instructions, the masters establish ritual altars during the Three Origins and Eight Nodes festivals (important Daoist holy days) and in one's birth year. Through scripture recitation (zhuanjing) and purification rituals (zhaijiao), they seek blessings and disaster relief. Special emphasis is placed on dispelling household misfortunes for the patron, with collective recitation of the Supreme Mystic Numinous Big Dipper Life-Extending Scripture, along with submitting memorials to the "Great Sage of the Central Heaven" (North Star deity) and "Jade Dawn Lord of Celestial Heart and Literary Fortune" (deity overseeing scholarly success), while executing talismanic commands (fulu).

The ceremony culminates in scripture recitation, with the assembly collectively praising the "Mystically Responsive Celestial Worthy" (a deity manifesting miraculous responses), praying for divine acknowledgment of their devotion to achieve disaster relief, blessings, longevity, and well-being. The entire ritual exemplifies Daoist religious practice—using specific ceremonial forms to bridge heaven and humanity for blessing and calamity prevention.

This passage describes a Daoist Zhaijiao (ritual purification ceremony) liturgy text, documenting the complete ritual process where priests help devotees dispel misfortunes. During the ceremony, the priests lead the assembly to face the northwest direction (Qian position), which in Daoist cosmology corresponds to the Six White Star and the celestial regions of Zouzhi and Jianglou (ancient astrological correlations between stars and earthly domains).

The ceremony begins with priests reciting the Supreme Mysterious Numinous Big Dipper Scripture of Original Destiny and Life Extension, praying for the elimination of karmic obstacles, cleansing of disasters, and the increase of blessings, longevity, and virtuous merits. This is followed by the "circumambulation" ritual (Xuanxing), where specific footsteps are performed in the northwest direction while chanting hymns to honor the Dao, invoking celestial cranes to guide the way and star bridges to connect with the divine, attaining a state where both form and spirit rejoice.

Next comes the "declaration" (Xuanbiao) segment, where the priests reverently present the "Jade Clarity Misfortune-Dispelling Jade Slip" (a Daoist document for warding off calamities) to the northwest direction according to ritual protocols, beseeching the stellar deities to descend with divine light and dispel the inauspicious astrological influences affecting the region. The slip is then burned, concluding this phase.

The ceremony also mentions the "Nine Palaces Guardian Against Calamities Heavenly Worthy" (a deity specifically invoked to resist misfortunes), indicating that arrangements must follow the Nine Palaces configuration of the Hetu (River Chart). Special emphasis is placed on paying homage to the Big Dipper Destiny Lord (the stellar deity believed to govern human lifespan in Daoism) and reciting his name to overcome the misfortunes of one's birth year, prolong life, and increase blessings.

Finally, the priests recite scriptures to dispel disasters for the patron (the devotee sponsoring the ritual) and present a memorial to the "Lianzhen Jade Dawn Lord," the Fifth Star Lord of the Central Heaven's Supreme Big Dipper (the fifth star of the Big Dipper), seeking to neutralize the misfortunes brought by the central Five Yellow (an inauspicious position in Feng Shui). The ceremony concludes with scripture recitation and hymns, embodying the Daoist religious practice of connecting heaven and humanity through liturgy.

This scripture describes a Daoist ritual for dispelling misfortunes and seeking blessings. The ritual master leads devotees in performing ceremonies for the patron (participating believers), primarily reciting the Supreme Mystical Numinous Great Dipper Original Destiny Life-Extending True Scripture.

At the ceremony's commencement, the master guides participants in paying homage to the Celestial Worthy of Mystical Numinous Response (a revered Daoist deity). Through scripture recitation, they seek to eradicate karmic obstructions, cleanse calamities, and increase blessings and longevity. Moving in procession to the central altar, they praise the vastness of the Dao's teachings, affirming how these sacred texts deliver beings from worldly perils. With reverent bows toward the celestial court, they visualize sacred cranes descending and star-bridges forming in divine communion.

The ritual proceeds to the declaration phase, where the master follows Daoist liturgy by using the Jade Clarity Misfortune-Clearing Jade Tablet (a ritual implement) to announce petitions to the Five Yellow Stars of the Central Palace (inauspicious stars in traditional astrology), invoking celestial powers to descend and dissolve misfortunes. This is followed by the burning of fu-talismans (Daoist ritual documents) to complete the ceremonial sequence.

Participants extol the sacred teachings that transmit virtuous power, seeking longevity and blessings through zhaijiao (purification rituals). They pray for karmic obstructions to be erased in the underworld courts, and for their names to be registered in the Southern Chang Palace (the Daoist celestial bureau governing longevity). All present aspire to attain happiness and prosperity in this earthly realm.

The master cites classical texts to explain: "These sacred names of true deities are rarely heard in ordinary life. Those capable of reciting them possess profound Daoist devotion and virtuous karmic roots from past lives." The merit of such recitation is immeasurable—it liberates deceased souls while increasing blessings for the living. Now performing rites to dispel household misfortunes for the patron, the assembly again chants the Great Dipper Life-Extending Scripture. They present petitions to the Martial Virtue Star Lord (the sixth star of the Dipper constellation), aligning with the Nine Palaces of the River Chart (an ancient cosmological diagram) to seek purification from sins associated with the Xun position (southeast trigram) in the Eight Trigrams.

Concluding the ceremony, the master sits in meditation, praises the scripture's title, and begins formal recitation. Through prescribed ritual sequences, incantations, and visualization of sacred realms, the ceremony achieves its purpose of calamity-dispelling and blessing-bestowal.

This scripture describes the complete procedure of a Daoist zhaijiao (purification ritual), primarily conducted to help the ritual patron (participating devotees) dispel misfortunes and prolong life. The officiating priest leads the congregation in prayers to multiple Daoist deities, with particular focus on resolving calamities originating from the southeast direction.

The ceremony begins with chanting the "True Scripture of the Great Supreme Mysterious Numinous Dipper for Prolonging Life According to Original Destiny," seeking to eliminate karmic obstructions, cleanse misfortunes, and increase blessings and longevity. The priest then guides participants to face the southeast (the Xun position in Bagua), a direction associated with the Four Blue Longevity Star and the celestial division corresponding to the Quail Head constellation, considered the source of impending disasters.

The ritual mentions the "Jade Purity Misfortune-Clearing Jade Tablet," a formal petition used in Daoism to communicate with celestial courts. The priest solemnly addresses the stellar officials of the southeast, beseeching heavenly radiance to descend and dissolve earthly calamities. The complete ceremony involves burning petitions (fajian) and circumambulating the altar (xuanxing), before finally returning to the original position.

Several major deities are invoked: the Supreme Dao of the Void Emperor (one of Daoism's highest divinities), the Jade Emperor, and the True Venerable of the Dipper's Pivot (the Great Dipper deity). Acting as the patron's representative, the priest confesses potential transgressions including violations of moral principles, acts against propriety, and offenses against heaven-earth spirits, hoping to obtain deliverance through conversion and repentance rituals.

Special homage is paid to the "Heavenly Worthy of the Nine Palaces Who Guards Against Calamities," the specific deity responsible for warding off disasters from all directions. The entire ritual employs the power of keyi (standardized liturgy) to erase the patron's name from the criminal registers of the Northern Fengdu hell, while inscribing it in the life-registers of the Southern Pole Longevity Palace, praying for present-world peace, prosperity, and blessings of wealth and longevity.

This passage depicts a solemn scene from a Daoist Zhaijiao (purification ritual), where the Jade Emperor (supreme deity in Daoism) specially issues a divine decree. Sins are dissolved like spring breeze scattering petals, while virtuous deeds are nourished like mist nurturing flower buds. Through such rituals, participants' calamities are eradicated, blessings become complete, and they attain spontaneous joy and immeasurable longevity.

The ceremony expresses even grander aspirations: may the four seasons harmonize, may the Five Grains (wheat, rice, millet, beans, hemp) flourish abundantly, may the world enjoy peace as clear as the Yellow River and calm as ocean waves. It prays for both the Central Plains and border regions to prosper, for malevolent spirits (chimei wangliang) to vanish completely, recreating the harmony of Emperor Shun's era. May all beings share in prosperity, health, and tranquility, reviving the golden age of Emperor Yao. These prayers manifest both the compassionate teachings of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) and the sincere devotion of believers.

During the noon scripture-reciting procession, the ritual master communicates with celestial realms through "spirit concentration" (cunshen) and incense burning. Divine emissaries like the Incense Official Messenger and the Dragon-Tiger Guardians descend upon the altar. At this sacred moment, auspicious signs naturally appear—golden elixirs, cinnabar hues, and lingzhi mushroom essences manifest, while a hundred immortal beings converge within the incense smoke. Through such divine communion, the master achieves the cultivation goal of "attaining the Dao through learning it, achieving immortality through seeking it." Participants gain worldly blessings, while departed souls in the netherworld also receive grace.

Finally, immortal maidens and youths from the Ten Directions guide the incense smoke, swiftly delivering the master's petitions to the Supreme Ultimate Great Dao, as well as to the presiding Celestial Worthy of the Middle Heaven and the Nine Emperor Jade Dawn Lords. The ceremony concludes with the "Exit Hall Hymn," guiding participants to pay respects to ancestral masters behind the scenes, embodying the Daoist tradition of "revering teachers and honoring the Dao." This account comes from Volume 220 of the Lingbao Lingjiao Jidu Jinshu (Golden Book of Lingbao Salvation), an important liturgical text of the Song Dynasty Lingbao tradition.