《靈寶領教濟度金書》Vol. 231

This scripture documents the liturgical procedure (Keyi) of the noonday court ritual (Wuchao, a midday purification ceremony) performed by the Lingbao school (a major Daoist lineage). The opening notes that this classic was compiled by Southern Song dynasty Daoist Lin Lingzhen, inheriting the transmission from Master Xue Quanzhen, the Dongwei adept and "Enlightened Savior of Suffering" (Kai Guang Jiu Ku Zhenren).

The ritual begins with priests paying reverent homage while silently recalling their spiritual lineage. They then recite the "Guardian Spirit Incantation" (Wei Ling Zhou) - an apotropaic chant describing the Cinnabar Fire of the Heart (Danling Zhuhuo, a Neidan term for heart-fire) transforming into crimson halos that sweep through all directions. The chant depicts golden light flowing and metamorphosing to annihilate demonic hordes and eradicate malevolent forces. It invokes deities arriving on cloud-borne dragons through golden talismans (Jin Fu, ritual implements), with celestial music resonating to pacify the four quarters.

After striking the ritual drum twenty-four times (a ceremonial act symbolizing heaven-earth communication), the priests petition the Three Original Qi (San Qi - primordial energies of the Three Pure Realms: Jade Clarity, Upper Clarity, and Supreme Clarity) along with deities like Laozi (Taishang Laojun). They simultaneously summon thirty-two protector generals including the Jade Youths and Maidens (Yu Tong Yu Nü) and merit officials (Gong Cao), notifying local earth deities (Tudi Shen) to guard the altar.

The presiding priest declares this midday court is convened to dispel calamities and seek blessings for devotees, beseeching the Jade Clarity Dao-Qi (highest primordial energy) and Lingbao's wondrous light to permeate body and mind. This sanctifies the ritual space, repelling all demonic influences. Finally, they sequentially invoke the supreme Daoist pantheon: the Three Pure Ones (Yuanshi Tianzun, Taishang Daojun, and Taishang Laojun), the Jade Emperor, the Nine Thunder Lords of Divine Empyrean (Shenxiao Jiuchen), the Eastern Extremity's Great Emperor of Green Florescence (Taiyi Jiuku Tianzun), the Thunder Sound Universal Transformation天尊 (Leisheng Puhua Tianzun), alongside stellar and aquatic sovereigns like the Purple Tenuity Emperor (Ziwei Dadi) and the Great Unity天尊 (Taiyi Tianzun) to descend upon the assembly.

This scripture describes the celestial hierarchy of Daoist deities, including exalted beings such as the Venerable Celestial Lord of the Kehan Division, the Celestial Lord of the Nine Heavens Investigative Envoy, and the Thunder Offices of the Nine Heavenly Ministries. It also mentions the attending perfected officials like the Eastern Florescence and Western Numinous, as well as the dragon spirits governing grotto-heavens, blessed lands, the four seas and rivers, streams, pools, and caverns. Local deities such as the gods of soil and grain, mountains and rivers, city gods, and territorial spirits are included, along with all the divine officials of the Three Realms.

The text recounts how the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the supreme deity of Daoism, expounded the teachings of the Dao, disseminating the phoenix-seal script (sacred writing) of the Three Vehicles (the three levels of Daoist practice). The Mystic Sovereign (referring to either Yuanshi Tianzun or the Supreme Venerable Lord) governs the cosmos, propagating the dragon-script scriptures (sacred texts) of the Seven Sections (classifications of Daoist scriptures). These profound and unsurpassed teachings encompass the six directions (heaven and earth, the four cardinal points) and extend to the farthest reaches, nurturing all things and guiding all beings.

The author humbly acknowledges the fortune of receiving the Dao's blessings, having accumulated virtuous foundations, and being entrusted with the heavenly mandate to aid the people. With a vow to diligently cultivate, the author seeks to harmonize earthly spirits (local deities) to nurture all beings, never daring to deviate from the path of practice. Now, preparations are made to recite the Green Petition (a formal document addressed to celestial deities in Daoist rituals).

The petition expresses the people's concerns: they pray for harmonious seasons and timely winds and rains, reflecting heaven's benevolent care. In spring and summer, they make offerings; in autumn and winter, they give thanks—all with utmost sincerity in reverence to the Celestial Emperor. Fields must be plowed, and timely rain and sunshine are needed to ensure the people's sustenance. If the seasons are unkind, how can the worries of sowing be dispelled? If human affairs are discordant, how can the joy of harvest be enjoyed? Only through the profound grace of the Mystic Heaven can their devout wishes be fulfilled.

The text further depicts the hardships of rural life: villages scattered across vast plains, where countless households depend on the land for survival. The soil's fertility is limited—in bountiful years, they barely manage, but in years of calamity, farmers toil in fear. When rain fails for dozens of days or even months, thunder remains silent, the sun blazes overhead, and crimson clouds spread without releasing moisture. Without rain, seeds cannot be sown, and seedlings wither. The entire region grieves; neighbors lament. Five days without rain bring suffering; ten days without rain become unbearable. After three years of farming, stored grain lasts barely a year, leaving them on the brink of famine and displacement. The fault lies with the people, the responsibility with officials—yet without the Purple Ultimate (the abode of the Celestial Emperor) bestowing heavenly favor like rain, how could the people receive such life-giving mercy? Thus, a star altar is erected, the rosy scripture cases (Daoist texts) are opened, and precious blossoms are scattered across the ten directions, beseeching the divine spirits for protection.

This scripture describes the incense-offering ceremony performed during the Daoist noon court ritual (wuchao). During the ceremony, Daoist priests ascend the ritual platform to offer incense in three successive prayers.

During the first incense offering, the rising smoke reaches the celestial realm as an offering to the supreme Nine Heavenly Sovereigns (Jiuchen Dijun) and all immortal beings. The assembly kneels in reverence, praying that the emperor may emulate the virtuous ancient sage-kings Fuxi and the Yellow Emperor in embodying the harmony of heaven and earth. They seek enduring national stability, peaceful borders, and achievements in both civil governance and military affairs. Simultaneously, they aspire for spiritual practitioners to unite with the Dao (the Way) and attain authentic realization.

The second incense offering similarly ascends to the celestial court as an offering to the supreme true scriptures. The congregation kneels to beseech the deities for their unseen protection over all people, praying for abundant harvests and full granaries. They wish for commoners to live in contentment without banditry, where elders and children alike may celebrate this era of peace, free from droughts or floods, with favorable weather throughout the seasons.

During the third incense offering, the celestial immortals are venerated once more through the fragrant smoke. These three successive offerings express profound aspirations for national stability and public wellbeing, while manifesting the ultimate Daoist pursuit of mystical union with the Dao.

The entire ceremony embodies the Daoist concept of "resonance between heaven and humanity" (tianren ganying), where incense smoke serves as a medium of divine communication to convey earthly petitions to the celestial realm.

This scripture is a key ritual text of the Lingbao (Numinous Treasure) tradition in Daoism, primarily containing expressions of devout reverence toward deities and prayers for blessings.

It begins with wholehearted devotion to the supreme Nine Celestial Sovereigns (the nine highest Daoist deities) and other divine beings, offering the most reverent homage while seeking the protection of the Three Pure Ones (Yuqing, Shangqing, and Taiqing—the highest triad of Daoist divinities). The text dedicates the merits of spiritual practice to the mountain and river spirits, the gods of the land and grain, and the deities of city temples, praying for heaven’s nourishment of all things and the peaceful prosperity of the people.

Next, it implores the deities to dispel calamities: may pests vanish, droughts and floods cease, and fields yield abundant harvests; may miasmic and baleful energies disperse, bringing auspicious Qi (vital energy) for farming and ensuring seasonal harmony. Through incense-burning rituals, the practitioner expresses devotion to the masters and the sacred assembly, aspiring to transcend physical form and unite with the Dao upon completing cultivation.

Following this, the Mulang Zhou (Wood Lord’s Incantation) is recited eighty-one times—an important Daoist mantra used to harmonize the waters of the four directions—accompanied by three invocational rites. The scripture emphasizes that cultivators should regard the Dao’s teachings as their companions, treasuring the classics like jewels, restraining the six sensory desires through precepts, and maintaining a mind of serenity and detachment. By doing so, they will receive the protection of celestial guardians and blessings for generations.

Additional verses describe how cultivation brings prosperity to family and nation, spreads the teachings widely, and achieves the unity of heaven and humanity. Through practice, one transcends the Three Realms (the realms of desire, form, and formlessness) and is liberated from the Five Torments of hell (tortures such as mountains of knives, forests of swords, bronze pillars, iron beds, and freezing ice), ultimately returning to the Great Dao of the Most High.

The text concludes with a threefold prostration: first to the Supreme Dao, then to the Thirty-Six Sacred Scriptures (the complete canon of Daoist texts), and finally to the Great Master of Mysterious Centrality (referring to Laozi, the founding sage of Daoism). The presiding ritualist, humbly referring to themselves as "your servant," addresses the Three Pure Ones, the Nine Celestial Sovereigns, and all divinities invoked in the altar rites. They acknowledge their limited understanding, likening themselves to a frog at the bottom of a well, yet through the sacred transmission of the scriptures, they have glimpsed the profound mysteries of the Dao.

This scripture depicts a severe drought and the Daoist zhaijiao (purification ritual) performed to pray for rain. The essence is as follows:

The fasting master (the ritual officiant) is deeply troubled by the prolonged drought, believing the calamity stems from accumulated human transgressions: some disregard the laws of Heaven and Earth, others arrogantly defy the thunder's majesty; some carelessly farm yet blame the deities, others rudely clear weeds while slandering the celestial powers. People indulge in wine and feasts without considering the withering crops; they crave delicacies while ignoring the rotting grain. These violations of cosmic principles have provoked Heaven to send drought.

Fields crack like tortoise shells under the unrelenting dryness. Seedlings turn yellow, famine spreads, and displaced people wander homeless. With sincere devotion, the fasting master implores Heaven's mercy upon the suffering populace, pleading for absolution of the innocent and commanding the agricultural deities (the Overseer of Crops and Guardian of Grains) to release life-giving rain. May clouds gather and rains rise, awakening the dormant dragon (symbolizing drought) in mountain streams; may thunder roll and lightning flash as the hidden water serpent (rain deity) dances in deep pools. Let waves surge across the four seas, filling riverbanks with nourishing water to revive the parched fields.

They pray to dispel the drought demon and shower sweet rain universally, ensuring abundant harvests. May granaries overflow with grain, selecting the plumpest ears as all crops ripen, enabling people to support parents, nourish spouses, and raise children. May joy resonate within households and beyond, friends reunite in celebration, and rulers and subjects rejoice together. Further prayers ascend for cosmic harmony—peace between Heaven and Earth, clarity in rivers and seas, favorable winds and timely rains, accompanied by auspicious signs (such as sweet dew and propitious stars). May farmers reap bountiful yields, borderlands remain tranquil, all beings flourish, every household dwell securely, and culture prosper.

This passage manifests the Daoist salvational philosophy, where repentance of sins and devout prayer resolve natural disasters, embodying the cosmology of "Heaven-human resonance" and the religion's compassionate ethos to aid the world.

These are the Eleven Great Vows from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, expressing a cultivator's profound aspirations for cosmic harmony and universal peace. Let me explain these beautiful vows in contemporary language:

First Vow: May the Great Dao (cosmic origin) remain in its pure and formless state, allowing cultivation methods to spread widely, so even the ignorant may receive teachings. Through diligent practice, may all ultimately attain unity with heaven and earth.

Second Vow: May celestial Qi (vital energy) coalesce in purity, seasons follow their proper order, nations enjoy stability, people have abundant food and clothing, peace prevail under heaven, and all beings endure.

Third Vow: May the earth remain steadfast in supporting all creation, without collapse or fissures, protecting nations and people, making crops flourish, and nourishing every living thing.

Fourth Vow: May the sun and moon shine eternally without eclipses, perpetually illuminating heaven and earth with pure radiance, dispelling darkness, blessing generations with peace, and nurturing all beings.

Fifth Vow: May stars shine in harmony with sun and moon, each maintaining its proper position, illuminating the ten directions, protecting nations from calamity, and bringing prosperity to all under heaven.

Sixth Vow: May the four seasons alternate in perfect order with temperate weather, free from plagues and disasters, yielding abundant harvests for peaceful nations and contented people.

Seventh Vow: May clouds gather and disperse naturally, with immortals and realized beings (accomplished cultivators) dwelling together, spreading blessings widely to benefit all beings and extend human lifespans.

Eighth Vow: May winds and rains come seasonally to nourish all growth, ensuring national provisions remain ample and people prosperous.

Ninth Vow: May the Five Sacred Mountains stand firm guarding all directions, serving as abodes for transcendents, eternally preserving the nation's vital energy and protecting all creation.

Tenth Vow: May rivers and seas remain vast and inclusive, nurturing even the smallest life, bringing celebration to both heaven and humanity throughout enduring ages.

Eleventh Vow: May rulers govern with wisdom and brilliance, maintaining stability in all directions without warfare or military disasters.

These vows embody the Daoist principle of "harmony between heaven and humanity," showing reverence for natural laws while expressing earnest hopes for earthly peace. Through these aspirations, cultivators demonstrate profound care for all existence in the cosmos.

Celestial immortals and earthly devotees join in harmonious praise as auspicious signs descend. The salvific teachings spread widely, with the sacred virtue and transformative power illuminating all directions. Countless beings celebrate together, attaining eternal peace without end.

The Twelfth Vow states: May all sentient beings, whether already born or yet to be born, receive divine protection and grow into form through the primordial Qi (vital energy). May plants and trees endure winter's harshness without withering, and all delivered souls radiate with renewed vitality. May all beings unite with the Great Dao, preserve their true nature, contemplate the Shen (spirit), and offer incense with devout hearts.

The Incense Officer Messengers (divine officials overseeing ritual offerings), the Left and Right Dragon-Tiger Lords (guardian deities), and all attendant spirit officials shall cause golden nectar (sacred alchemical substance), cinnabar-jade elixirs (immortality medicines), and luminous mushroom blossoms (spiritual herbs) to spontaneously manifest at our noon-hour Zhaijiao (purification ritual) site. May the Hundred Spirits and the Thunder Ministry deities gather before this incense burner, enabling us Dao cultivators to attain realization and immortality seekers to ascend the celestial ranks. May all ritual officers receive blessings, and beings of both Yin and Yang realms obtain grace. May the Jade Maidens and Immortal Youths from the Ten Directions come to receive these incense offerings, carrying our prayers swiftly to the celestial courts.

Before the supreme Taishang Wuji Great Dao (Ultimate Great Way of the Most High), the Most True Three Treasures Divine Emperors (highest Daoist deities), and the sacred presence of the Nine Heavenly Sovereigns.

(After the ceremony concludes) The procession chants hymns of praise while guiding participants to the ceremonial canopy to pay respects to the master.

This passage from the 231st volume of Lingbao Lingjiao Jidu Jinshu records the liturgical prayers and procedures of Daoist Zhaijiao rituals. It depicts the sacred communion between heaven and earth through incense offerings, expressing the religious ideals of universal salvation and union with the Dao. The "noon-hour Zhaijiao" refers to midday purification rituals, while "golden nectar" and "cinnabar-jade" symbolize precious alchemical substances in Daoist cultivation.