《靈寶領教濟度金書》Vol. 257

This is a liturgical text (Keyi) from the Lingbao tradition of Daoism, documenting the complete procedure for the Noon Court ritual (a midday ceremony). Before commencing the ritual, the officiating priest must perform a series of preparatory steps:

First, incense is lit while reciting the "Incense Offering Hymn," during which all participants reverently bow to the patriarchs and focus their minds through visualization (meditation). Next, the "Guardian Spirit Incantation" is proclaimed—a protective mantra describing how the Cinnabar Fire (the heart's flame in Daoist cultivation) transforms into a crimson halo of light to purge malevolent forces. The incantation mentions how golden talismans (Fulu) can summon divine dragons to disperse demonic hordes, ultimately bringing peace to the four directions of heaven and earth.

The priest then strikes the ritual drum twenty-four times to summon celestial beings. This is followed by an invitation to the highest Daoist deity, the "Supreme Dao Lord of the Three Primordial Qi of the Three Heavens," along with thirty-two guardian generals including heavenly messengers (Gongcao), golden boys and jade maidens, as well as the local earth god (Tudi), to jointly open the sacred altar.

The priest declares that this Noon Court ritual (Zhaijiao) is being performed to beseech the celestial energy from the Jade Pure Realm (the highest heaven) to descend, ensuring that the petitions swiftly reach the celestial court and are presented directly before the Jade Emperor (one of Daoism's supreme deities).

Finally, the text enumerates the honorific titles of the invited deities, including the Three Pure Ones (Sanqing) such as the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) and the Supreme Elder Lord (Taishang Laojun), along with thunder deities and the rulers of sacred grotto-heavens. These deities are drawn from the important pantheons of both the Shenxiao (a thunder ritual-focused tradition) and Lingbao schools, indicating the solemnity and high status of this ceremony.

This scripture describes the memorial document presented by Daoist priests to celestial deities during locust-exorcism rituals. The priests humbly address themselves as "your subjects" when reporting the devastating locust plague to the deities of the Three Realms, pleading for divine mercy and deliverance.

The text begins by expounding the profound mystery of cosmic creation: though the Dao is beyond verbal expression, it operates through the "Five Supreme States" (Wutai, referring to five stages of primordial Qi transformation in Daoist cosmology) to circulate true essence (Zhenjing), ultimately forming the triad of Heaven, Earth, and Humanity. The celestial dome arches over the earth like a rounded canopy, permeated with sacred Qi (the primordial energy in Daoism), while the terrestrial plane carries all beings like a square vessel, governed by numinous light. The sun, moon, stars, mountains, rivers, and vegetation all emerge from the Dao's transformative crucible.

The priests declare that though they dwell reclusively in mountain forests, enjoying carefree contentment, their hearts remain devoted to comprehending profound truths. Willing to uphold Daoist principles, they now intercede for the suffering populace. The current locust swarms devour crops with thunderous noise, leaving barren land in their wake. Terrified farmers find no relief from historical anti-locust decrees, and a catastrophic famine looms imminent.

Thus, the priests establish an altar (Zhi Altar) to petition the celestial realm (Shangxuan). The ritual setting is described in detail: precious flowers descend like rain, rainbow banners glimmer amidst clouds and mist, transcendent music resonates through the nine heavens, and ceremonial regalia displays majestic solemnity. They offer jade discs carved with dragon motifs and silk embroidered with phoenix patterns as sacred tokens, demonstrating utmost piety.

The text concludes with prayers that this noonday ritual (Wuchao Xingdao, the midday purification liturgy) might either transform and liberate the locusts or redirect their migration. May crops flourish anew, ensuring abundant harvests and prosperous living. The priests light the first incense (Chunian Xiang, the initial incense offering in the ceremony), hoping its fragrant smoke ascends directly to the highest heavens as sustenance for the celestial deities.

[Note: The "Five Supreme States" refer to the Daoist cosmogonic stages of Taiyi (Supreme Change), Taichu (Primordial Beginning), Taishi (Grand Commencement), Taisu (Fundamental Simplicity), and Taiji (Supreme Ultimate). "Qi" represents the essential energy constituting all existence in Daoist thought. "Wuchao" denotes the noonday ceremonial audience in Daoist ritual liturgy.]

This scripture is a prayer text used in Daoist Zhaijiao (purification rituals), primarily divided into three sections offering incense and blessings to the "Three Supreme Treasures of Ultimate Truth" - the Treasure of Dao, the Treasure of Scriptures, and the Treasure of Masters.

The first section presents incense to the "Supreme Treasure of Ultimate Dao." The Daoist priests kneel in reverence, praying for the emperor's virtuous governance and enduring reign. They beseech that the emperor's rule be as steadfast as Mount Tai and as profound as the ocean, guiding all people toward the peaceful age of Wuwei (non-action). As the incense rises, they pray its fragrance reaches the celestial realm to nourish the deities while seeking ultimate union with the Great Dao for all cultivators.

The second section offers incense to the "Supreme Treasure of Ultimate Scriptures," praying that officials both within and beyond the court may faithfully assist the ruler with diligent governance and compassion for the people. The prayer wishes for virtuous ministers to have their achievements recorded in history (referencing "Yan Pavilion" and "Cloud Terrace" - traditional places honoring meritorious officials), for national borders to be as secure as "golden walls and boiling moats," for peaceful nights requiring no patrols, and for the people's prosperous livelihood.

The third section presents incense to the "Supreme Treasure of Ultimate Masters," blessing all living beings under heaven. It invokes grace upon the nine provinces, four seas, myriad people, and three armies, praying for universal peace ("when rivers run clear and seas grow calm") and spring-like joy for all. The text paints a vision of utopia: tranquil nights, farmers tilling at dawn, and auspicious celestial signs (referring to Venus and Mars overpowering ominous comets) gracing the heavens.

The "twisting incense offering" refers to a specific ritual method of presenting incense in Daoist ceremonies, while "union with Dao in truth" represents the ultimate spiritual goal of complete integration with the Great Dao. Through these ceremonial offerings and prayers for national prosperity, enlightened governance, and public welfare, the entire ritual embodies Daoism's core mission of "delivering humanity and aiding the world."

This scripture describes a process of repentance and prayer during a Daoist purification ritual (Zhaijiao). Through incense offerings and prostrations, the practitioner confesses transgressions to the Infinite Supreme Numinous Treasure Celestial Worthy (one of Daoism's highest deities) and various perfected immortals of the eastern direction, seeking relief from calamities and blessings for favorable weather.

The ceremony begins with the burning of incense, expressing the practitioner's devotion to the celestial teachers and realized adepts. They acknowledge accumulated faults since birth: disrespect toward heaven and earth, irreverence toward deities, violations of human ethics (the Five Constants of benevolence, righteousness, propriety, wisdom, and faithfulness), indulgence of body and mind (the Three Karmic Veils of physical, verbal, and mental transgressions), and enslavement to sensory desires (the Six Passions arising from eyes, ears, nose, tongue, body, and mind). These transgressions have invited disasters—locust plagues ravaging crops.

With utmost sincerity, the practitioner implores celestial compassion, praying the deities will dispel misfortunes, drive locusts from their land, ensure abundant harvests, fill granaries to overflowing, smooth official tax collections, and secure the people's basic sustenance. Their ultimate aspiration is to attain the Dao and merge with its supreme unity.

The subsequent "Commanding Demonic Forces" section employs poetic verses to depict celestial realms: the adept rides immortal chariots across the ten directions, pausing in mysterious paradisiacal landscapes. Gazing up at towering celestial terraces and down upon violet-clouded abodes, they sit upon lotus thrones alongside Lord Lao (the deified Laozi). Through prolonged cultivation, they become Perfected Beings (Zhenren), achieving mind-body harmony and eternal life.

The second poem describes the cultivator following the profoundly serene Daoist masters, befriending immortals like the Prince Without Form (Wuying Gongzi). The Great Unity Perfected Being (Taiyi Zhenren, a major Daoist deity) holds sacred texts while śarīra relics emit golden light. Divine dragons arrive with chariots as celestial worthies descend on clouds, fragrant blossoms falling like snow—the entire scene radiates auspicious energy.

The final poem portrays the splendor of the golden towers and jade capital: jeweled gardens with trees surrounded by the radiance of the Seven Treasures (gold, silver, lapis lazuli, etc.). Three hundred celestial beasts, countless lions, and soaring dragons dwell here as phoenixes sing in rhythmic harmony. Mystic winds caress wondrous flowers, their fragrance permeating the air. The poet marvels that without profound immortal cultivation, none could witness such sublime realms. The passage concludes with the Three Invocatory Hymns (Daoist ritual praises recited in triple sequence).

This scripture depicts a vision of national prosperity and flourishing Daoist practice, portraying a beautiful scene of celestial and human realms united in prayer. Through sincere cultivation, one may transcend worldly dust and enter the Mahayana realm (the highest Buddhist spiritual attainment), diligently establishing fields of merit (sites for accumulating virtuous deeds) to keep the Dharma Wheel (Buddhist teachings) continuously turning and ascending. Such practice not only elevates seven generations of ancestors to heavenly realms but also enables the cultivator to achieve daylight ascension (the Daoist symbol of immortal transcendence).

The text then describes a threefold ceremonial prostration: first to the supreme Wuji Great Dao (the highest truth in Daoism), then to the Thirty-Six Revered Scriptures (collective term for major Daoist classics), and finally to the Great Masters of Mysterious Centrality (honorific title for high-ranking Daoist priests).

The ritual masters and attending officials piously announce their petitions to the various Celestial Worthies and divine beings, including the Celestial Worthy of Primordial Beginning, the Supreme Lord Dao, the Jade Emperor, and numerous other supreme Daoist deities, along with various celestial immortals and earth spirits. The scripture explains that these deities silently govern heaven and earth, reveal truth through sacred texts, and protect the people's peace and safety.

Currently, locust plagues and other natural disasters are devastating crops, destroying the fruits of farmers' labor. The root cause lies in humanity's indulgence in the Six Passions (sight, hearing, smell, taste, touch, and thought) through kalpic cycles, violation of the Three Karmic Deeds (body, speech, and mind), disregard for the Four Moral Bonds (propriety, righteousness, integrity, and shame), and neglect of the Five Constants (benevolence, righteousness, propriety, wisdom, and faithfulness). These moral failings have led to frequent natural calamities and food shortages.

This passage is a prayer text from Daoist Zhaijiao (purification rituals), expressing the aspiration for harmony between heaven and earth and abundant harvests through sincere repentance and fasting practices.

First, it states that if humans do not repent for their transgressions, how can they expect peace? Therefore, one must purify body and mind to uphold fasting and pray with utmost sincerity. It calls upon the deities to descend to the mortal realm (降龙御 refers to divine beings descending), accompanied by heavenly winds and the sacred luan birds (mythological Daoist birds). The prayer seeks divine discernment of human sincerity, commanding underworld officials to erase past sins and dispatching field deities to drive away pests. In this way, villages will be peaceful, fields will yield bountiful harvests, and granaries will overflow with countless tons of grain, ensuring year-round abundance.

Next, it expresses blessings for the natural world: May the heavens be clear and the earth tranquil, the sunlight radiant and the moonlight gentle, the clouds serene and the dew sweet, the mountains lush and the morning dew crystalline. May auspicious stars illuminate the night sky, celestial winds from the Nine Heavens carry the calls of cranes, and the great roc spread its wings across the endless firmament. May all living things flourish, prisons grow grass (圜扉 denotes jails), plants and animals thrive, and forests remain undisturbed. May the judgments of hell (三途, the three paths of suffering) cease and the cycles of rebirth (五道, the five paths of existence) pause. In this way, the compassionate teachings of the Celestial Worthy will be made manifest, and the devout devotion of the fasting practitioner will be fulfilled.

Finally, there are fivefold vows:

The first vow is for the great Dao (the fundamental truth of Daoism) to remain pure and formless, widely opening the gates of teaching so that the ignorant may receive grace, practitioners may ascend to the heavens, and all may endure eternally with heaven and earth.

The second vow is for harmonious weather across all realms, peace throughout the four seasons, a stable nation and prosperous people, benefit to all beings, and the everlasting existence of heaven and earth.

The third vow is for the earth to remain firm and unshaken, the seas to never flood, the protection of the nation and its people, peace in life and death, flourishing crops and abundant harvests, and all things fulfilling their proper roles.

The fourth vow is for the sun and moon to shine without eclipse, eternally illuminating heaven and earth, dispelling darkness, safeguarding generations of peace, and nurturing all living beings.

The fifth vow is for the stars to remain forever bright, each maintaining its proper course in orderly motion, protecting the nation from calamity, and ensuring universal prosperity.

These aspirations embody the Daoist ideal of unity between heaven and humanity and the harmonious flourishing of all things.

Sixth Vow: May the seasons flow smoothly with harmonious climates, free from disasters and plagues. Let the world be at peace, with abundant harvests of the five grains, the nation prosperous and strong, and the people joyful.

Seventh Vow: May auspicious clouds gather and clear Qi permeate, both shielding the profound mysteries (Xuanxuan refers to the deep and wondrous realms) and spreading to fill heaven and earth. May immortals and mortals dwell together, befriending the multitude of perfected beings (Zhenren). May grace be widely bestowed to benefit all living beings, the nation flourish, the people dwell in tranquility, and universal salvation be achieved so all may attain longevity.

Eighth Vow: May winds and rains come seasonally, with sweet dew falling universally to nourish the growth of all things. May the nation's reserves be ample and the people's lives prosperous.

Ninth Vow: May the Five Sacred Mountains (Eastern Mount Tai, Western Mount Hua, Southern Mount Heng, Northern Mount Heng, and Central Mount Song) each maintain their positions, towering majestically as abodes of immortals. May they protect the nation's enduring fortune, safeguard world peace, shelter all beings, and earn the reverence of myriad people.

Tenth Vow: May rivers and seas be vast and boundless, embracing all things so that creatures great and small may receive nourishment. May the depths be gentle, moistening even the tiniest lives, making both celestial and earthly beings rejoice with lifespans enduring as eternal mountains and stones.

Eleventh Vow: May rulers govern thriving nations with all quarters stable and harmonious, free from warfare. May heaven and humanity celebrate together as auspicious signs descend, teachings spread widely, and majestic virtue resonate afar. May the people rejoice forever in peace and happiness.

Twelfth Vow: May all living beings—whether already born or yet unborn—receive protection for smooth growth. May they all perceive the primordial Qi (vital life energy) and obtain sunlight's nourishment. May grasses, trees, and fruit-bearing groves remain verdant through winter. May all attain deliverance, flourishing with vitality, in harmony with the Dao while preserving their true nature.

When preserving the spirit (Cunshen) and burning incense (a Daoist cultivation ritual communicating with deities through incense), may the Incense Officer Messengers, the Dragon-Tiger Lords to the left and right, and all attendant spirit officials cause the fasting ground to spontaneously produce golden liquid, cinnabar jade (elixirs), and numinous mushroom-grass blossoms. May numerous perfected immortals gather before this incense burner, that I may attain the Dao through study and achieve immortality through cultivation. May the fasting master receive blessings, with both yin and yang realms bathed in grace. May the immortal youths and jade maidens of the ten directions guard this incense smoke, swiftly conveying these vows before the Jade Emperor of Most High Infinite Great Dao and Ultimate Truth (one of Daoism's supreme deities).

At the ritual's conclusion, chant the Hall Exit Hymn, return to the Hall of Stillness, express gratitude to the master teachers, and finally transfer the merit (redirecting cultivation merits toward specific purposes). This passage originates from Volume 257 of the Lingbao Lingjiao Jidu Jinshu (Numinous Treasure Salvation Through Golden Book).