《靈寶領教濟度金書》Vol. 46

The forty-sixth volume of the Lingbao Lingjiao Jidu Jinshu documents the specific procedures for the midday court ritual (a noon-time ceremony to honor the celestial beings) on the second day of the Huanglu Zhai (a grand purification ritual for the salvation of the deceased).

At the start of the ritual, all participating priests reverently pay homage to the patriarchs and focus their minds. They then recite the "Weiling Zhou" (a protective incantation for body and mind), the general meaning of which is: mobilizing the true Qi from the Yellow Court (Dantian) to vanquish demons and sever the roots of evil influences; invoking the talismanic decree of the Supreme Lord Lao (Taishang Laojun) to summon deities from all directions to dispel calamities; and guiding the movement of the Five Phases' Qi to create a purified realm enveloped in violet radiance.

Next, the priests visualize the presence of the Azure-Waisted Jade Maidens (immortal youths of the East) and the Mushroom Youths (immortal youths of the West) guarding their left and right sides, while their spirits roam freely through the nine celestial heavens. At this moment, the Mystic Altar (Fatan) resonates with the workings of Heaven, and countless celestial beings descend to aid the salvation of all beings. Then, twenty-four strikes of the ritual drum are sounded, symbolizing the connection with the twenty-four solar terms.

During the "Falu" (Opening the Stove) segment, the priests solemnly invite the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun) to mobilize the guardian generals within their bodies—including the Three-Five Merit Officials (day-duty deities), Golden Boys and Jade Maidens, and thirty-two incense officials dispatched by the Five Directional Thearchs—to jointly open the ritual altar and summon the local earth gods to provide protection.

Once the midday court ritual formally begins, the presiding priest announces the purpose of the assembly, beseeching the Daoist patriarchs of the ten directions to bestow the wondrous light of the Numinous Treasure (Lingbao), so that their sincerity may reach the Jade Emperor (Yuhuang Shangdi). The assembly of priests then proceeds to pay homage in sequence to the celestial deities, including Yuanshi Tianzun, Taishang Laojun, the Jade Emperor, the Thearchs of the four cardinal directions, and all the celestial beings of the thirty-six divisions of the sacred scriptures.

This scripture meticulously records how Daoist priests, during grand purification rituals, communicate with celestial beings through visualization, incantations, and ceremonial protocols, embodying the Daoist cultivation principle of "resonance between Heaven and humanity." Terms such as "Yellow Center's Qi strategy" and "Three Qi" refer to techniques for mobilizing the innate primordial Qi within the practitioner's body.

This passage records a ritual invocation from the Lingbao Lingjiao Jidu Jinshu (Golden Book of Salvation According to the Numinous Treasure Tradition), depicting the celestial hierarchy and sacred scenes of zhaijiao (Daoist purification rituals).

The opening enumerates several important Daoist perfected beings (zhenren): Lord Wang, the Supreme Perfected of Western Citadel; the Great Unity Perfected; Lord Mao, the Eastern Peak's High Minister of Destiny; the Two Perfected of Confirming Records and Preserving Life, along with various immortal sages from cave-heavens and divine officials from the Three Realms (celestial, terrestrial, aquatic realms). The ritual master humbly refers to himself as "your servant," acknowledging these deities who have all heard the supreme Dao (Dao crowns Vast Harmony). It describes the primordial qi before heaven and earth separated (when the Eight Meetings were not yet manifest), until the appearance of nine-colored divine light (jiuguang) gave form to dragon-seal scriptures (longzhang).

The text then depicts the sacred process of scripture revelation: deities deliberated carefully (pacing while holding brushes), inscribing golden characters on jade tables (sweeping feasts to carve jade). After forty thousand kalpas, the Celestial Emperor initiated cosmic movement, and Laozi left the five-thousand-character Daode Jing to reveal profound truths. The Numinous Treasure scriptures divide into seven sections, yet their principles connect as one vehicle (yi guan yicheng) - these classics nourish celestial and human realms like life-giving dew, becoming the bridge for cultivation across ages.

The master confesses his inadequate practice (mind obscured in knowing whiteness). Though dwelling in worldly dust (flowing with red dust) chasing vanity, he lacks the carefreeness of white clouds. Now when cosmic principles shine clearly (four poles' codes illuminated) and the Three Originals' (heaven, earth, water officials) rituals stand complete, reflecting on heaven's nurturing grace, he must propagate Daoist teachings (jade principles) while also saving souls in the netherworld (yin spirits). All sincere converts dare not neglect reporting to the divine.

The latter section presents the patron's (ritual sponsor) petitions: devoutly turning toward the Dao's domain (gui xin dao yu), pleading at heaven's gate (qing ming tian hun) for souls trapped in endless night (chang ye qiong hun). Their hearts resemble lamps veiled by clouds, their natures like dust-covered mirrors - requiring deities to bestow the opportunity for "returning light illumination." Thus the master reverently opens scripture cases (xiaji), erects star altars (xing tan), welcoming the Flowing Gold-Purple radiance of the Solar Essence (Yuyi) and the Radiant Void-Jade qi of the Supreme Floating Li deity. With Vermilion Phoenixes and Mystic Dragons as guardians, the Five Numinous Directions manifest, while Ten Absolute Banners soar through the firmament as winds... [text continues]

This scripture describes a ritual scene from the Lingbao (Numinous Treasure) tradition of Daoism, where priests perform a salvation ceremony (Zhaijiao). At high noon, the masters ascend the altar platform to begin the incense offering ceremony.

During the first incense offering, the curling smoke rises as an offering to the highest deities of the Three Pure Ones (Sanqing): the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity), the Jade Emperor (Yuhuang Shangdi, supreme ruler of the celestial court), and the assembly of immortals from the Palace of Pristine Subtlety. The masters kneel in devout worship, praying that these meritorious deeds be dedicated to the imperial ancestors and deities of the state, that they may enjoy the blessings of immortal realms. Simultaneously, they offer blessings for the emperor's longevity, the nation's prosperity, diligent governance by officials, and peace for the common people.

The second incense offering is presented to the Celestial Worthy of Numinous Treasure (Lingbao Tianzun, one of the Three Pure Ones), the Purple Tenuity Emperor (Ziwei Shangdi), and the host of immortals from the Palace of Yu's Abundance. Again the masters kneel in reverence, praying that these merits be transferred to the ancestors of the ritual patron (the host sponsoring the ceremony), that departed loved ones may be liberated from the sufferings of the underworld, attain the light of the yang world, and achieve unity with the Dao (Dao).

Through the sequence of incense burning, scripture recitation, and prostration, the ceremony expresses profound devotion to the deities. It serves both to bless the imperial household and to assist the patron in delivering their ancestors. The text mentions the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun) as Daoism's supreme deities, while the Jade Emperor represents the highest celestial sovereign in Daoist belief who governs the heavenly realms.

This scripture describes an elaborate Daoist zhaijiao ritual (a Daoist ceremonial practice for worship and blessings). At high noon, the priests ascend the altar to perform the rites, holding three sticks of incense in the traditional manner (a specific incense-holding technique in Daoist ceremonies), praying that the fragrant smoke may rise to the celestial court as an offering to the venerable heavenly deities.

First, offerings are presented to five supreme divinities: the Most High and Perfectly True Teacher, the Five Numinous Primal Venerable Heavenly Worthy; the Great Emperor of the Northern Dipper (one of the Four Sovereigns in Daoism, governing the stars); the Azure Mystery God of Salvation from Suffering; the Empress of Earth (deity of the land); and the boundless host of sages from the Great Red Heaven Palace. The priests kneel in utmost reverence, dedicating their merits to the imperial court, praying that officials may become wise rulers and virtuous ministers who bring prosperity to the people.

Next, blessings are invoked for reclusive practitioners—those who dwell in mountain forests, "plowing clouds and fishing the moon" (a poetic description of hermit life)—that they may cultivate their minds in tranquility and attain longevity. The phrases "secret completion of eight hundred merits" refers to the cultivation of eight hundred virtuous deeds, while "the fortune of five hundred cycles" denotes a span of five hundred years of Daoist practice, both being specialized terms in Daoist cultivation.

The ritual consists of multiple stages: paying homage to the four directions (lifang); repentance (chanhui, reflecting on transgressions); subduing demons (mingmo, expelling malevolent forces); pacing the void (buxu, a ritual dance imitating immortal movements); and the threefold opening and threefold prostration (sanqi sanli). Finally, all present devoutly venerate the highest objects of Daoist devotion: the Limitless Great Dao (the ultimate truth of Daoism); the Thirty-Six Sacred Scriptures (the canonical corpus of Daoist texts); and the Great Master of Mysterious Centrality (referring to Lord Lao, or Laozi).

The entire passage illustrates the core Daoist pursuit of "union with the Dao in perfect truth" (yu dao he zhen). Through rituals such as incense burning, prostration, and repentance, the ceremony facilitates communication between humans and deities, seeking blessings and dispelling calamities. The recurring phrase "union with the Dao in perfect truth" represents the highest state of Daoist cultivation—complete integration with the Great Dao.

This passage describes the scene of invoking celestial deities during a Daoist zhaijiao ritual (a ceremony for the salvation of departed souls), along with contents of confessing sins and praying for the deceased's transcendence.

First, it enumerates the highest pantheon of Daoist divinities: from the Primordial Heavenly Venerable of Void and Naturalness (the supreme deity of Daoism), the Heavenly Venerable of the Dao, and the Most High Lord Lao, to the Jade Emperor, the Thirty-Two Heavenly Sovereigns, and various other sacred beings. This includes guardian deities of the Thirty-Six Divisions of Scriptures, as well as immortal sages throughout history such as Mao Ying, patriarch of the Maoshan tradition. Together, these deities form Daoism's vast spiritual hierarchy.

Next, it explains the principles of cosmic operation: through the interaction of Heaven-Earth and Yin-Yang, all things are generated, while human spirituality originates from the mysterious realm of emptiness. Practitioners of the Dao should transcend life and death, yet in these degenerate times, people are corroded by the "three poisons" of greed, hatred, and delusion. Their minds become like houses hacked by axes and hatchets, with souls destined to suffer in the Nine Nether Hells after death.

The ritual host confesses on behalf of the deceased: during life, the departed indulged desires and polluted their heart with falsehood, damaging their innate harmonious nature. Evil karma grew like poisonous trees with wildly spreading branches that obscure the true path. The Northern Dipper and Southern Star (deities governing life and death) have already recorded these sins. Without the compassion of the Purple Ultimate Heavenly Venerable (referring to the Primordial Heavenly Venerable), it would be impossible to erase the punishments of the underworld.

Finally, prayers are offered to the deities: through solemn zhaijiao rituals, presenting offerings from all directions and devoutly prostrating to the Three Realms (Heaven, Earth, and Humanity). May sincere devotion obtain the illumination of the Nine Radiance Divine Candles (symbolizing divine guidance). The prayers beseech deities to revive withered souls like spring wind nurturing rain, using jade nectar and qiong-jiang (immortal elixirs) to cleanse sins, and golden springs with cloud-essence (celestial medicines) to nourish spirits. May departed souls be elevated from the underworld, transformed into yang-spirits, and ultimately achieve ascension through the Dao.

This passage is the vow text from the Lingbao Lingjiao Jidu Jinshu (Precious Scripture of Lingbao Salvation Through Teaching), a Daoist scripture that describes the practitioner's grand aspirations for universal harmony and the well-being of all beings through the performance of Zhaijiao (purification rituals). The term "ritual master" (zhai zhu) refers to the practitioner presiding over the ceremony.

The text first depicts the practitioner purifying worldly defilements, donning celestial robes (the attire of immortals in Daoism), and ascending the cloud path to dispel kalpic turbid Qi, thereby becoming a seed of immortality in the heavens and eternally serving the Supreme Mysterious Perfected Ones. Through cultivation, the ritual master attains balanced senses and unimpeded Qi flow, with a courtyard purified of dust and gates radiant with vitality like mountain stream algae.

Seven grand vows follow:

First vow: May the Dao operate spontaneously, opening Dharma gates to teach all beings, enabling practitioners to ascend into the void and abide eternally with heaven and earth.

Second vow: May celestial pure Qi clarify, seasons harmonize, the nation stabilize, people prosper, and all things be preserved.

Third vow: May the earth remain steadfast in bearing all things, with abundant harvests, peaceful transitions between life and death, and blessings radiating in all directions.

Fourth vow: May the sun and moon shine eternally, dispelling darkness and safeguarding generations of peace.

Fifth vow: May stars blaze with solar radiance, each maintaining its position to illuminate all directions and protect the nation from calamity.

Sixth vow: May seasons alternate orderly, epidemics vanish, the world know tranquility, and crops flourish abundantly.

Seventh vow: May clouds condense into mist, soaring to canopy the mysterious realms.

The text concludes by invoking water palace immortals (aquatic deities) to assist in revolving the registers of destiny, and underworld officials to pardon transgressions, that all sentient beings may receive spiritual instruction. These vows manifest both the compassion of the Celestial Worthy and the practitioner's sincere devotion.

Special terms include: "the Dipper" (Xuanji, referring to the Big Dipper constellation), "black registers" (heibu, underworld records of transgressions), and "kalpa" (jie, cosmic time cycles). Encompassing celestial movements, natural harmony, national stability, and universal welfare, these vows epitomize Daoism's grand vision of universal salvation.

This scripture records the twelve grand vows of the Lingbao (Numinous Treasure) tradition of Daoism—a school emphasizing universal salvation—along with the ritual procedures for incense burning during the concluding phase of a zhaijiao (purification ritual).

The first twelve vows reveal the core ethos of Daoist beneficence: The first vow prays for harmony between heaven and earth, where immortals and mortals coexist peacefully; the second for national prosperity and public welfare; the third for favorable weather nurturing all beings; the fourth for the stability of the Five Sacred Mountains (Wuyue), that they may become celestial abodes safeguarding the nation’s destiny; the fifth for rivers and seas to remain vast and life-sustaining; the sixth for enlightened rulers and universal peace; the seventh for all living creatures—whether born from womb, egg, moisture, or transformation—to thrive.

The latter section details the pivotal "communion with spirits through incense burning" (cunshen shaoxiang) ritual. The officiating priest (referred to as "your servant" in the text) invokes divine envoys like the Incense Officials and the Dragon-Tiger Lords to descend upon the altar space. Through this rite, auspicious signs such as golden nectar (jinye) and numinous fungi (zhiying) manifest spontaneously before the incense burner. The rising smoke carries the priest’s sincerity directly to the Jade Emperor (Yuhuang Shangdi), one of Daoism’s supreme deities. The ceremony concludes with a closing hymn (chutang song) as the priest withdraws from the altar.

A key emphasis of this text is how zhaijiao rituals simultaneously fulfill dual purposes: enabling adepts to "attain the Dao through cultivation and achieve immortality through pursuit," while also granting blessings to devotees (zhai patrons) who participate. Both the visible and invisible realms are said to receive grace through these rites. The recurrent phrase "dang ling" ("shall cause") reflects the Daoist belief that proper ritual protocols can mobilize cosmic energies—a distinctive cosmological principle underlying liturgical practice.