《靈寶領教濟度金書》Vol. 247

This scripture documents the noonday ritual procedure for conducting a rain-clearing purification ceremony (Zhaijiao) in the Lingbao tradition, a major school of Daoism. At the ceremony's commencement, the ritual master burns incense while chanting the "Incense Offering Hymn," with all participants bowing reverently and silently reciting their lineage transmission.

Next comes the recitation of the "Guardian Spirit Incantation," a protective chant against malevolent forces: it describes the cinnabar spirit's vermilion fire (representing the heart fire in Daoist cultivation) transforming into flaming clouds and fierce winds, while crimson light wheels (symbolizing the sun) revolve across the heavens, their golden radiance subduing demons in all directions. The incantation mentions summoning divine beings through golden talismans (Fulu), who arrive riding clouds and dragons to assist the ritual, ultimately restoring peace to the four directions as all deities align themselves with the Great Dao (Dao).

The master then strikes the ritual drum twenty-four times (a traditional method of communicating with the divine in Daoist ceremonies), respectfully inviting the Dao Lords of the Three Supreme Heavens (referring to the Three Pure Ones: Celestial Worthy of Primordial Beginning, Celestial Worthy of Numinous Treasure, and Celestial Worthy of Dao and Its Power) to dispatch their internal divine officials. These include thirty-two guardian spirits such as the Merit Officers (Gongcao) and Golden Boys and Jade Maidens, who don ceremonial attire to convey the master's petitions through the celestial bureaucracy.

Addressing himself as "your servant," the master petitions on behalf of devotees to the Jade Emperor and other supreme deities: at this noon hour of ascending the altar, he seeks the primordial Dao-Qi from the Jade Pure Realm and the divine light of the Lingbao tradition to descend, empowering his person so these petitions may swiftly reach the celestial courts.

Finally, the scripture enumerates the honorific titles of all invoked deities: including the Three Pure Ones (Yuanshi, Lingbao, Daode), the Jade Emperor, deities of the Shenxiao tradition (such as the Great Emperor of Long Life and Great Emperor of Eastern Florescence), thunder deities (like the Universal Transformation Thunder Sovereign), the Supreme Oneness Savior from Suffering, and the Great Emperor of Dongyuan—key Daoist divinities governing various celestial realms and functions who collectively safeguard the ritual proceedings.

This passage is a noonday memorial (Qingci) from the Lingbao Lingjiao Jidu Jinshu (Golden Book of Lingbao Salvation Rituals), a Daoist scripture. It depicts Daoist priests petitioning celestial deities on behalf of all beings to cease the rains and restore clear skies.

First, it enumerates the various deities: the rulers of the sacred grotto-heavens and blessed lands (Dongtian Fudi, Daoist paradises), dragon gods of the four seas, deities of soil and grain, mountains and rivers, as well as city gods (Chenghuang) and earth deities (Tudi)—all numinous beings across the Three Realms. The text explains that the cosmos originally emerged from the Primordial Qi (Xiantian Yiqi, the fundamental energy of the Dao), and after Heaven and Earth took form, they became structured by the warp and weft of Yin-Yang, all governed by the Heaven of Clarity and Subtlety (Qingwei Tian, the highest celestial realm in Daoism).

The priests humbly liken themselves to insignificant creatures—a tiny insect in a vinegar jar, a minnow in a rut, or something as trivial as a pear or jujube. They lament how time flies like a shuttle on a loom or gallops like wild horses. Though dwelling in the mundane world among mountains and forests, they maintain reverent hearts to rectify faults and diligently cultivate. Now, following celestial teachings to propagate the Great Dao (Da Dao), they ensure every petition reaches the divine.

Next, the text describes the natural disaster: unrelenting rains from spring through midsummer, with dark clouds shrouding the skies. Land has become navigable by boat, plains transformed into abysses, and fields and dikes indistinguishable. Without beseeching Heaven, how could clear skies return? Thus, they erect an altar (Xingtan, "Star Altar"), unroll scriptures (Xiaji, "Rosy Case"), raise rainbow banners (Nijing, "Rainbow Pennants") within the temple, and hang feathered canopies (Yubao, "Feather Canopies"). They prepare drum stands carved with dragons (Longju, "Dragon Frame"), purple-gold chariots, and sound phoenix-shaped bells (Fengyong, "Phoenix Chime") to reverently invite the Heavenly Venerables (Tianzun) to descend.

With devout kowtows and sincere hearts, the priests pray on behalf of the ritual sponsor (Zhaizhu) for clouds to part and rains to cease, allowing farmers to till their fields in peace and reap abundant harvests. At the noon hour of the ritual, they invite the masters to light the first incense, hoping its smoke ascends straight to the Nine Heavens as an offering to all celestial divinities.

This passage presents the complete scene of a Daoist rain-clearing ritual, encompassing cosmological perspectives, the pantheon of deities, and specific liturgical procedures (Zhaijiao Keyi), embodying the tradition's compassionate ideal of relieving suffering and delivering salvation.

We devotees of the Dao, with utmost reverence in body and mind, prostrate ourselves before the supreme Treasure of the Dao (the highest truth of Daoism). As we bow in worship, we make these vows: May the merits of today's spiritual practice be dedicated to His Imperial Majesty, praying that his sagely governance may rule the world, instructing the people with Daoist teachings, so that all nations may pay tribute as in the golden age of the Han dynasty, and eight directions bring offerings as in the prosperous Zhou era. May his blessings be as vast as the earth, his lifespan surpass the heavens' endurance, auspicious signs appear like the shining Jingxing star, and sweet dew descend to nourish this auspicious night.

Now we burn incense and take refuge in all enlightened masters and perfected saints, praying that upon attaining the Dao, we may transcend physical form and merge completely with the Great Dao. During the noon ritual, may all ritual masters twice lift the incense—may this fragrant smoke rise directly to the Nine Heavens as an offering to all perfected beings.

Again we reverently worship the supreme Treasure of Scriptures (Daoist classics), dedicating these merits to benefit all people. May every person under heaven comprehend the Great Dao, and may benevolent teachings flourish universally. May officials be honored like golden fish and jade belts (symbols of high rank), farmers enjoy favorable weather, and all professions maintain their proper traditions. Now for the third time we lift incense as offering, praying that upon attaining the Dao, we may witness the heavens opening in radiance and achieve complete unity with the Dao.

Finally, we prostrate before the supreme Treasure of Masters (Daoist patriarchs), dedicating these merits to benefit both yang-world officials and yin-world functionaries (earthly bureaucrats and celestial administrators). May local governance be wise and clear, people live and work in peace (with chickens and dogs heard in harmony), and borders remain secure from natural disasters. May the emperor's benevolent rule bring seasonal rains and fair winds, while divine protection ensures calm seas and clear rivers. As we burn incense and take refuge, we pray that upon attaining the Dao, we may eternally enjoy nature's joy and ultimately merge with the true Dao. Now we complete the ritual with proper repentance, perfecting the ceremonial practice.

(Note: "Lifting incense" refers to specific hand gestures for holding incense in Daoist rituals; "yang officials" and "yin functionaries" denote earthly bureaucrats and celestial administrators respectively; "golden fish and jade belts" along with "embroidered dragon robes" were ancient high-ranking official garments symbolizing noble status)

We devout practitioners now solemnly offer incense and prostrate ourselves, surrendering our body, mind, and life essence to the Supreme Lingbao Heavenly Worthy of the Eastern Limitless Realm (one of the highest Daoist deities), along with all enlightened sages, perfected lords, the Nine Qi Heavenly Lords, and the immortal officials of the Eastern Immortal Realms. Here we confess the transgressions committed by the fasting master and others across past and present lives: violating precepts, wasting food, disrespecting crops, despising the Five Grains, trampling farmlands; forgetting hunger and cold when well-fed, cheating in livestock trade; complaining about seasonal extremes, cursing wind and rain, disregarding celestial majesty while indulging human desires. These accumulated sins, never repented, have caused the celestial mandate for water deities to bring disasters—incessant rains filling ditches, damaging crops and hindering harvests.

With sincere hearts we burn incense and pray for absolution of past offenses and bestowal of future blessings. We implore the dispersal of gloomy clouds for clear skies, the restraint of rains and return of waterways to their sources, that sunshine may soon bless our fields with abundant harvests and joyful farmers. May our cultivation bear fruit in health, peace, and unity with the Great Dao.

We then perform the "Subduing Demons" ritual (a ceremony to vanquish spiritual obstacles), "Pacing the Void" (chanting scriptures with celestial footsteps), "Threefold Invocation" (triple commencement of rites), and "Threefold Homage" (triple prostration).

We present this memorial with utmost reverence to: the Supreme Limitless Great Dao; the Primordial Heavenly Worthy of Void and Non-being; the Supreme Lord of the Great Dao; the Supreme Venerable Lord; the Jade Emperor of the Vast Heaven; the Great Emperor of Eternal Life, True King of the Exalted Divine Empyrean; the Great Emperor of Azure Radiance, True King of the Exalted Divine Empyrean; the Heavenly Worthy of Universal Transformation Who Responds to the Origins with Thunderous Voice; and all thunder deities and authentic spirits of the Three Realms (Heaven, Earth, Water).

We understand floods and droughts as celestial warnings to the mortal realm, where harvests follow predetermined measures. The Heavenly Emperor shows compassion by bestowing grace to harmonize yin-yang—for wind, rain, sunshine and drought properly belong to the earth deities' regulation.

This scripture depicts how moral degeneration among humans leads to frequent natural disasters, and the scene of repentance through Daoist zhaijiao (purification rituals).

Originally, the fertility of the land followed natural laws, but now relentless floods rage, rivers surge, storms and thunder wreak havoc. Farmlands are submerged, crops destroyed, and elderly farmers grieve, seeing no hope for harvest. This calamity stems from humanity's long-standing moral decline: shamelessness and broken trust, blaming heaven and earth, wasting food, offending the divine majesty of wind, rain, thunder, and lightning, and blocking the sources of streams and springs. These transgressions have been recorded in the celestial registers of punishment, and the local earth gods (Tudi) and village guardians (She Shen) have reported them to the heavenly court—hence the unending deluge.

Now, repentance must be sought through zhaijiao rituals. The method is as follows: establish fasting, perform rituals, burn incense, and recite scriptures to confess past sins and plead for divine mercy. May the sacred immortals restrain the torrential rains, command the divine dragons to return to the rivers, and urge the hidden flood-serpents back to the deep. Only then will sunlight reappear, the gloom disperse, and the fields regain their verdure, allowing the crops to ripen. Soon, may we rebuild our granaries, fill them with abundance, and farm without worry.

Finally, we vow and pray: may the seasons harmonize, the Three Luminaries (sun, moon, and stars) protect us, the harvests flourish, the fields be free of lazy farmers, and the streets clear of idle loafers. May auspicious signs manifest frequently: the Jingxing (auspicious star) shine in the forests, sweet dew nourish the crops, phoenixes and sacred beasts dance in joy, and fish and birds roam freely. May the punishments of the Three Paths (hell, hungry ghosts, and beasts) cease, and the Five Sufferings (birth, aging, sickness, death, and other hardships) no longer cycle. Thus will the compassionate teachings of the Celestial Worthy be made manifest, and our sincere devotion to the Dao be fulfilled.

This passage presents the Eleven Great Vows from the Lingbao Lingjiao Jidu Jinshu, expressing the profound aspirations of Daoist practitioners toward society, nature, and the cosmos. Each vow embodies the Daoist ideals of harmony, peace, and universal salvation.

The first vow prays that the Great Dao (the fundamental truth of the universe) remains serene and formless, that the gates of Dharma may open wide to instruct the ignorant, granting them grace. Through diligent practice, may all ultimately unite with Heaven, attaining eternal existence free from sorrow.

The second vow wishes for the Qi of all celestial realms to become pure and lofty, stabilizing the true spirits. May climates harmonize, the four seasons pass peacefully, nations remain secure, people prosper, and the world enjoy tranquility—benefiting all beings so Heaven and Earth endure without collapse.

The third vow hopes the earth may endlessly sustain all things, remaining steady without subsidence, oceans unbroken. May nations be stable, populations flourish, both life and death find peace, grace extend to the ten directions, crops grow abundant, livelihoods prosper—all beings embraced by this nurturing support.

The fourth vow prays the sun and moon shine brightly without eclipse, illuminating celestial realms to dispel darkness, stabilizing kalpic cycles. May the world know peace, all creatures receive their moistening grace.

The fifth vow desires stars to radiate with Heaven's brilliance, shining through the ten directions, each maintaining proper position in orderly motion. May they safeguard nations from calamity, bring serenity to the four seas, and prosperity to all beings.

The sixth vow seeks smooth seasonal transitions with harmonious climates—free from disasters and epidemics—bringing global peace, abundant harvests, thriving nations and joyful citizens.

The seventh vow envisions floating clouds gathering and dispersing Qi at will, where immortals and perfected beings dwell together, bestowing universal benefits. May nations flourish, people be nurtured, all beings universally aided to share in longevity.

The eighth vow calls for widespread winds and rains to nourish all things, ensuring national reserves overflow and people's lives abound.

The ninth vow prays the Five Sacred Mountains stand steadfast in their positions—majestic and towering as palaces of transcendents—protecting nations eternally, sheltering all beings who revere and take refuge in them.

The tenth vow wishes rivers and seas boundless in expanse, embracing all things, nurturing even the smallest creatures. May Heaven and humanity celebrate together, enjoying enduring lifespans.

The eleventh vow aspires for imperial nations to prosper daily, all regions peaceful without war. May Heaven and humanity sing praises, auspicious signs descend, teachings spread universally, majestic virtue resonate afar, people rejoice endlessly in perpetual bliss.

This scripture passage depicts the scene and devotional content of a Daoist zhaijiao ritual (a religious ceremony for blessings and disaster prevention). It first expresses the grand aspiration of universal salvation: may all living beings (including born and unborn insects and animals) receive divine protection, and may all things experience the nurturing power of the primordial Qi (the fundamental energy constituting the cosmos in Daoist thought). May plants and fruit trees remain vibrant even through winter's harshness, may all saved beings flourish with vitality, and may they merge with the supreme Dao (the ultimate truth in Daoism).

The text then describes the ritual visualization of deities and incense offerings: the Incense Official Messengers (deities governing ritual incense), the Left and Right Dragon-Tiger Lords (guardian generals), and numerous spiritual officers descend upon the altar. In this midday zhaijiao setting, auspicious signs naturally manifest—Golden Nectar (a Neidan term referring to refined vital essences), cinnabar-jade elixirs, and lingzhi mushrooms appear. Immortals from all directions gather before the incense burner, enabling practitioners to attain the Dao and achieve immortality, while devotees participating in the ritual receive blessings that extend to both the realms of Yin and Yang. Celestial youths and jade maidens from the ten directions guide the incense smoke, swiftly conveying these petitions to the supreme Jade Emperor (one of Daoism's highest deities).

The concluding "Chant for Exiting the Hall" marks the ritual's closing hymn, indicating this passage originates from Volume 247 of the Lingbao Lingjiao Jidu Jinshu (Scripture of Golden Methods for Salvation According to the Numinous Treasure Tradition). The entire passage exemplifies core Daoist religious concepts—universal salvation and the resonant connection between heaven and humanity.