《靈寶領教濟度金書》Vol. 241

This scripture describes the complete liturgical procedure (Keyi) for the Noon Court ritual (Wuchao zhaijiao), a midday purification ceremony in Daoist practice. Originally transmitted by the Perfected One Who Delivers from Suffering to the Master of Subtle Cavern (a highly accomplished Daoist priest), it was later compiled by Lin Lingzhen.

Before commencing the ritual, the priests first pay reverent homage and silently invoke their lineage of transmission. They then recite the "Guardian Spirit Incantation" (Weiling Zhou) to purify the altar space. The incantation vividly depicts the Vermilion Fire of Cinnabar Spirit (the sacred flame of internal alchemy) transforming into a crimson dharma wheel, its golden radiance dispersing all demonic forces. Through golden talismans (Fulu), deities are summoned to ride clouds and dragons, bringing peace to the four directions.

The ceremony proceeds with twenty-four strikes of the ritual drum (Mingfagu), invoking the descent of the Three Primordial Qi (Xuan, Yuan, and Shi Qi) from the Three Supreme Heavens. Simultaneously, thirty-six heavenly messengers (Gongcao), golden boys and jade maidens, along with local earth deities (Tudi Shen) are summoned to witness the rite.

The presiding priest declares the purpose of this Noon Court ritual: to beseech the Dao-Qi of Jade Purity (the highest form of primordial energy) and the wondrous light of Numinous Treasure to descend upon the practitioners, ensuring their petitions reach directly before the Jade Emperor (Yuhuang Shangdi). The ceremony concludes by formally inviting the principal deities of the Three Pure Ones (Sanqing) and Four Sovereigns pantheon—including the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Supreme Lord of the Dao (Taishang Daojun), the Jade Emperor, the Purple Tenuity Emperor (Ziwei Dadi), and the Queen of Earth (Houtu Niangniang)—along with all sages from the ten directions who have attained the Dao.

Through meticulous ritual sequences employing incantations, drumming, and visualization techniques, this ceremony embodies the Daoist religious pursuit of universal salvation and mystical union with the Dao. The entire process facilitates profound communication between celestial and terrestrial realms.

This scripture passage depicts the ritual setting and prayer content of the Lingbao (Numinous Treasure) tradition, one of Daoism's major schools.

The opening section enumerates the hierarchy of Daoist deities: the Most True and Luminous Sovereign Dao Lord of Lingbao residing in the Purple Tenuity Upper Palace of the Seven-Jeweled Jasper Terrace, along with four assisting deities—the Chief Minister, Chief Steward, Chief Guardian, and Chief Transmitter. It also references the celestial bureaucracy of the Four Offices, Five Thearchs, Twelve Immortal Domains, and Thirty-Six Divisions of Sacred Scriptures. Mention is made of the Great Master of the Mysterious Center (referring to Lord Lao, the deified Laozi) and the Great Sage Master of the Three Heavens, as well as the transmission lineage of the Lingbao scriptures.

The text then describes cosmogony: the Dao divided in the chaos of primordial beginnings, with the Celestial Worthy of Primordial Beginning (Daoism's supreme deity) governing the formless origin, while the Sovereign of the Void (another name for the Primordial Heavenly Worthy) consolidated the myriad formed things. It portrays the Daoist cosmological view: the round canopy of heaven above and the square earth below. Humanity is emphasized as the most numinous of all beings, born through the endowment of Yin-Yang Qi.

The presiding Daoist master humbly describes himself as a frail and aging body, like willow branches and parasol leaves trembling in the wind, lamenting the passing of years. Yet with utmost sincerity—as if clinging to a dragon's tail or facing a lion's head—he reverently petitions the deities. He pledges to convey all devotees' prayers.

The "declaration of petitions" details the patron's request: a scholar who has endured years of austere study seeks official rank and emolument. The text surveys historical systems for selecting talent—whether civil examinations, military merit evaluations, or literary and martial arts—all being processes of "ascending from low to high." It notes that worldly promotions and demotions are ultimately governed by the unseen realms.

Finally, it explains the patron's anxiety that destiny has yet to arrive and honors remain unrealized, hence the establishment of this purification altar with incense and flowers offered to the ten directions, accompanied by cloud gongs and moon chimes, to beseech heaven for scholarly success. The entire ritual space is solemnly arranged, encircled by sacred altar grounds.

This scripture describes the incense-offering ritual and prayers performed during the Wu Chao (noon ceremony) in Daoist practice. During the ceremony, Daoist priests offer incense in three successive stages, respectively honoring the Treasure of Dao (the origin of the Way), the Treasure of Scripture (Daoist classics), and the Treasure of Masters (founding patriarchs of Daoism).

During the first incense offering, priests hold emerald-green canopies adorned with tassels and swaying beaded banners, beseeching the heavens to bestow boundless grace. They prostrate themselves in deep bows, dedicating these spiritual merits to wish the emperor ever-deepening moral cultivation and heaven-sent wisdom to govern the realm. May the nation enjoy peace and prosperity surpassing all previous dynasties. The prayer concludes with the aspiration to "merge with the true Dao" (become one with the great Way).

The second incense offering venerates the Treasure of Scripture, dedicating the accumulated merits to the Zhaizhu (ritual officiant). May auspicious signs gather like mist and dew around the officiant, whose overflowing talents and literary brilliance shall elevate them to soaring heights. May their family achieve enduring prominence across generations, concluding again with the phrase "merge with the true Dao."

The third incense offering pays homage to the Treasure of Masters, extending the spiritual merits to all officials, common people, and military forces throughout the land. May every household attain longevity and happiness; may officials establish outstanding governance with achievements recorded in history; may blessings reach all Five Domains (ancient territorial divisions beyond the royal domain) of the realm.

This scripture depicts a Daoist zhaijiao (purification ritual) where devotees seek divine forgiveness through incense offerings and repentance.

The passage first portrays an idealized era of peace and prosperity: the land flourishes with vitality, farmers live in contentment, and borders remain free from conflict, evoking an image of horses grazing leisurely in the southern hills—a symbol of lasting harmony. Against this backdrop, devotees burn incense in reverence, confessing their transgressions before the Celestial Worthies (Tianzun), Heavenly Lords (Tianjun), and other deities of the ten directions (representing all cosmic orientations).

The ritual master (zhai zhu) reflects on how, since time immemorial, they have failed to rid themselves of the three poisons—greed, hatred, and delusion (san huo)—violating moral principles such as the three bonds and five constants (Confucian ethical codes). Prideful and unrestrained, they indulged in the six emotions (joy, anger, sorrow, pleasure, love, and hate) and the three karmic misdeeds (of body, speech, and mind), resulting in sins recorded on the "black registers" (hei jian)—the underworld's ledgers of transgressions. Now, with sincere contrition, they beseech deities like the Supreme Lingbao Tianzun to absolve their sins, dispel calamities, and grant worldly blessings such as fame, wealth, career success, and familial prosperity.

Later verses paint celestial scenes: immortals riding dragon chariots and phoenix carriages (divine conveyances) through forests of seven treasures, accompanied by mythical beasts—lions, soaring dragons, and phoenixes—while spiritual winds stir exotic blossoms, filling the air with fragrance. The text concludes with humility, acknowledging the speaker's lack of transcendent talent while expressing yearning for the perfected state of Daoist immortality.

Blending ritual practice with visions of the sacred, this passage illustrates the dual Daoist pursuit—atonement for earthly misdeeds through ceremonial devotion and the transcendent aspiration for spiritual ascension.

This passage is a prayer text from Daoist Zhaijiao (purification ritual) ceremonies, consisting of three main parts:

The first section is the Three Praises, expressing admiration for the flourishing of Daoism. It conveys that when the nation prospers and Daoist scriptures spread widely, the Three Realms (heaven, earth, and humanity) join in prayer. Practitioners establish fields of merit through sincere devotion, keeping the Dharma Wheel (truth of the Dao) in constant motion. This not only elevates seven generations of ancestors to heavenly realms but also enables the practitioner's own ascension to immortality in broad daylight.

Next comes the Threefold Bowing Ceremony. The chief officiant leads all attending officials in solemn prostration: first bowing to the supreme "Great Dao of the Ultimate Non-Polarity (Taishang Wuji Dadao)", then to the important Daoist scriptures "Thirty-Six Sacred Volumes", and finally to the great master of the Mysterious Center (Xuanzhong Dafashi), an important Daoist patriarch.

The concluding section formally invokes the deities. The chief officiant, referring to himself as "your servant", joins with attending officials to summon various revered deities. These include the highest divinities like the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Lord of Dao (Taishang Daojun), and the Most High Lord Lao (Taishang Laojun); celestial rulers such as the Jade Emperor (Yuhuang Dadi) and the Purple Tenuity Emperor (Ziwei Dadi); as well as numerous perfected immortals including the Ten Directions Celestial Worthies and accomplished True Lords. The text mentions these deities govern different domains—for instance, the Eastern Wall constellation oversees literary fortunes while the Southern Dipper constellation governs official careers.

The latter part shifts to blessings for the patron sponsoring the ritual. It describes this patron as exceptionally talented with outstanding literary reputation, poised to enter officialdom. However, concerned about insufficient ancestral merit accumulation and his own indulgence in the Six Desires (of eyes, ears, nose, tongue, body, and mind) and Three Karmas (of body, speech, and thought), along with boastful speech lacking self-reflection, he specially conducts this purification ritual to seek divine protection.

This scripture primarily expounds the process of eliminating karmic obstacles and seeking blessings through repentance practices, while expressing aspirations for an era of Great Peace.

The first half describes common human transgressions: indulgence in material pleasures, abusing power to oppress others, and failing to distinguish good from evil. Such actions lead to one’s name being recorded in the ledgers of sin, obstructing career advancement and inviting misfortune. Only through sincere repentance rituals—burning incense, scattering flowers, and observing purification rites—can past transgressions be absolved, allowing blessings to manifest.

The middle section petitions the deities for official promotion: beseeching exemption from prolonged waiting, seeking swift advancement from local to central government positions (from prefectures and counties to the highest ministries), and ultimately attaining the rank of high minister. It further expresses hopes for familial prosperity—descendants well-versed in scholarship and harmonious, joyful kinship ties.

The latter portion comprises a grand prayer of blessings:

1. May the Great Dao (the fundamental truth of Daoism) widely open its gates of teaching, so even the ignorant may receive enlightenment, and all cultivators may ascend as immortals, attaining longevity equal to heaven and earth.

2. May the celestial realms be filled with pure Qi, the seasons bring timely wind and rain, the nation remain stable, and the people enjoy abundance. May compassion extend to all beings, ensuring the enduring prosperity of the Great Peace era.

3. A vision of an ideal world: the sun and moon shine brightly, rain and dew nourish the land, and even birds, beasts, fish, and turtles live in contentment. Twin ears of grain herald auspicious omens; the world shares in universal harmony. Prisons grow grass, symbolizing the absence of litigation, while everywhere radiates auspicious harmony.

Finally, it affirms that these aspirations both reveal the compassion of the Celestial Worthy (the supreme deity of Daoism) and reflect the devout surrender of the faithful. The text mentions the "Jade Casket" (Yuji), referring to esoteric Daoist scriptures, and "Precious Liturgy" (Qiongke), denoting the esteemed liturgical standards—both key Daoist terms.

This passage presents the Twelve Great Vows from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, expressing a practitioner's grand aspirations for cosmic harmony and universal peace. In modern terms:

The Third Vow prays for the earth to remain steadfast in supporting all beings, never collapsing or sinking, with oceans maintaining their boundaries. May the nation enjoy stability, the people prosper, the living be nourished, the deceased find peace, and blessings extend throughout the ten directions. May crops flourish with abundant harvests year after year, as all creatures receive the earth's nurturing sustenance.

The Fourth Vow prays for the eternal radiance of sun and moon, free from eclipses or diminishment, perpetually pure and luminous to dispel all celestial darkness. May the world safely transcend kalpic transformations, maintaining peace across generations while showering grace upon all sentient beings.

The Fifth Vow prays for stars to shine in concert with the sun and moon, their brilliance illuminating the ten directions. May constellations remain orderly in their courses, ensuring national prosperity free from calamity, peace across the four seas, and flourishing throughout the realm.

The Sixth Vow prays for the seasons to alternate harmoniously, with balanced climates free from plagues and disasters. May the world know tranquility, harvests abound, nations grow prosperous, and people rejoice in contentment.

The Seventh Vow prays for clouds to gather and disperse effortlessly, floating high to shelter all creatures. When concealed, they follow nature's Wuwei (non-action); when scattered, they permeate the celestial vault. May immortals and perfected beings assemble to bestow blessings widely, protecting nations and loving the people, delivering all beings to salvation, granting human longevity as enduring as heaven and earth.

The Eighth Vow prays for timely winds and rains to nourish all growing things. May state reserves remain ample and people enjoy abundant clothing and food.

The Ninth Vow prays for the Five Sacred Mountains to stand majestically in their proper directions as celestial palaces. May they safeguard the nation's destiny, protect the world's permanence, deliver sentient beings, and receive universal reverence.

The Tenth Vow prays for rivers and oceans to maintain their vast capacity, nurturing even the tiniest lifeforms. May profound depths gently moisten all existence, bringing joy shared between heaven and humanity, with lifespans as enduring as the cosmos.

The Eleventh Vow prays for rulers to govern flourishing kingdoms with universal peace free from warfare. May heaven and humanity celebrate together as auspicious signs descend. May teachings spread widely, virtuous influence extend far, and all people sing praises while enjoying eternal peace.

The Twelfth Vow prays for protection and safety for all living beings, whether already born or yet to come. May all things grow abundantly, with plants enduring winter's harshness. May everything receive deliverance, vitality flourishing in unity with the Dao. Practitioners visualize divine beings, offering incense with prayers that the altar may spontaneously manifest golden elixirs, jade liquids, and magical herbs, with hosts of perfected ones descending to offer protection.

These vows embody the Daoist ideal of universal salvation and the harmonious coexistence of heaven, earth, and humanity.

During the ritual ceremony before the incense burner, practitioners (who humbly refer to themselves as "your servant") may realize the Great Dao through their cultivation, while those pursuing immortality may attain its fruits. Devotees participating in the purification rituals (zhaijiao) will receive blessings, with both the living in the yang realm (manifest) and the departed souls in the yin realm (hidden) receiving divine grace. Immortal youths and jade maidens from the ten directions stand guard like attendants amidst the curling sacred incense smoke.

The prayers just offered by the practitioner will swiftly reach the sacred presence of the Supreme Jade Emperor (Yuhuang Shangdi, one of Daoism's highest deities, fully titled "The Most High Infinite Great Dao's Utmost Truth Jade Emperor"). This passage originates from the "Closing Hymn" section in Chapter 241 of the Lingbao Lingjiao Jidu Jinshu (Golden Book of Numinous Treasure Salvation Through Teaching).

(Supplementary note: This is a liturgical prayer text from Daoist zhaijiao rituals, typically recited at the conclusion of ceremonies. "Your servant" is how Daoist priests refer to themselves before deities; "yang and yin realms" refers to both the visible and spirit worlds; "orchid smoke" denotes the ritual incense smoke that serves as a medium connecting heaven and earth.)