《靈寶領教濟度金書》Vol. 66

This scripture records the complete liturgy of the noonday court ritual (Wuchao) practiced by the Lingbao (Numinous Treasure) school, one of Daoism's major lineages. Before the ceremony begins, the ritual masters undertake preparatory steps: performing prescribed bows, silently reciting incantations, and maintaining a purified mental state.

The ritual opens with the recitation of the "Guardian Spirit Incantation" (Weiling Zhou), a protective chant against malevolent forces. The incantation depicts sacred flames (Danling Zhuhuo) and radiant light (Chilun Gangyun) dispersing demonic entities, invoking golden talismans (Jinfu) to summon divine dragons so that evil finds no refuge, ultimately bringing peace to the four directions. The chanting synchronizes with twenty-four ritual drumbeats (Fagu) marking ceremonial cadence.

Next, the masters reverently invite the descent of various deities. First summoned are the supreme "Three Heavens Beyond Compare" (Wushang Santian) - referring to the Three Pure Ones (Sanqing: Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun) - followed by the Supreme Dao Lord (Taishang Daojun). Then appear guardian deities including Messengers (Gongcao), Golden Boys and Jade Maidens (Jintong Yunü), and the Five Emperor Duty Officers (Wudi Zhifu) - thirty-two divine beings in total. Local earth deities (Tudishen) are also invoked for assistance.

The ritual's core involves supplication to the highest deities. Addressing themselves as "your servants" (chen), the masters humbly request the descent of Jade Clarity Dao-Qi (Yuqing Daoqi, the primordial vital energy) and Numinous Treasure's Marvelous Light (Lingbao Miaoguang) to purify the altar, dispel all impurities, and restore cosmic purity. Thus purified, their petitions may ascend directly to the Jade Emperor (Yuhuang Shangdi), Daoism's supreme administrative deity.

The concluding segment formally petitions the august deities. With utmost reverence, the masters announce their appeals to: Yuanshi Tianzun (Celestial Worthy of Primordial Beginning), Taishang Laojun (the deified Laozi), the Jade Emperor, the Ten Directions Celestial Worthies (Shifang Tianzun), the Savior from Suffering Celestial Worthy (Taiyi Jiuku Tianzun), and the Thirty-Six Heavenly Emperors (Sanshiliu Tiandi) among other exalted beings, beseeching their divine intervention according to circumstance.

Through meticulous liturgical procedure (Keyi), incantation recitation, and divine petition, the entire ritual constructs a sacred space for human-divine communication, embodying the Daoist cultivation principle of "cosmic resonance between heaven and humanity" (Tianren Ganying).

This scripture passage describes the memorial document used by the Lingbao (Numinous Treasure) tradition of Daoism when performing salvation rituals (Zhaijiao) to liberate departed souls. It begins by enumerating the sacred names of numerous Daoist deities, including the Great Emperor of Longevity of the South Pole, the Queen Mother of the West, the Jade Capital's Golden Tower of Mysterious Metropolis in the Northern Perfection, as well as the guardian spirits of the thirty-six divisions of sacred scriptures.

The text first extols the profound mystery of the Dao (cosmic origin): The Dao operates beyond the nine heavens within primordial chaos, its ultimate truth concealed in profound mystery. It upholds heaven and earth, harmonizes Yin-Yang, and nurtures all creation. Both the nine celestial spheres and the eight distant horizons bask in its grace, while the divine beings of the Six Caverns and Ten Palaces (Daoist celestial realms) govern the awe-inspiring power of thunder. Without relying on this vast Dao-power, how could we possibly liberate souls trapped in the underworld?

It then explains the purpose of holding this ritual assembly: We are fortunate to encounter this mysterious juncture in time. While hermits dwelling in mountain forests may cultivate truth in solitude, those living in the mundane world inevitably become entangled by worldly attachments. Therefore, we must exhaust all means to perform the meritorious work of salvation (redemption). All who sincerely take refuge dare not neglect to report their intentions to the divine.

The passage proceeds to detail various categories of souls requiring liberation: From ancient times to the present, whether emperors who ruled the world, illustrious nobles, or scholars, warriors, recluses and farmers; whether skilled physicians, master craftsmen, or merchants, butchers, hunters and fishermen; whether practitioners of the Mysterious Gate (Daoism) or Chan Buddhism, literati wielding brushes, or commoners tending kitchens—all stand equal before death. Some accumulated virtuous karma aspiring for transcendence, while others burdened by evil deeds ultimately sink into suffering. These lonely souls now lingering in the dark netherworld were once vibrant living beings. The ritual sponsor seeks to liberate these departed souls who, regardless of their former status, now equally await deliverance.

The text particularly emphasizes the egalitarian concept that "in annihilation and rebirth, there is neither nobility nor baseness," embodying the Daoist salvific philosophy of "universal compassion and equal love." This memorial document essentially establishes the sacred justification for the subsequent salvation ritual, demonstrating the necessity of delivering all sentient beings.

This scripture describes the solemn ritual scene of Daoist midday worship. At high noon, Daoist priests conduct ceremonial practices to commune with the divine through incense offerings, prostrations, and other rites.

As the ceremony begins, all participants face the radiant and sacred altar to pay homage, using the wisdom-imbued ritual water to cleanse worldly delusions and purify themselves from the Five Turbidities (a Buddhist concept referring to the kalpa-turbidity, view-turbidity, affliction-turbidity, sentient-being-turbidity, and lifespan-turbidity). Through these rites, they pray to transcend the cycle of suffering and ascend to the blissful paradise. The text depicts auspicious visions: the radiance of Yaoguang (auspicious light) shining universally, dragon chariots and phoenix carriages descending, the Dharma rain nourishing mountains and rivers, fragrant winds harmonizing heaven and earth, while phoenixes and divine birds dance in flight—a scene of perfect harmony.

The incense offering unfolds in three stages:

During the first offering, all bow deeply in reverence to the Supreme Three Pure Ones (Sanqing, the highest Daoist deities), dedicating the merit to the nation and the imperial ancestors. They pray for the ancestors to wander freely in the Purple Tenuity Palace (a celestial abode), riding dragons and phoenixes to attain immortality, and to eternally safeguard the imperial lineage.

The second offering dedicates merit to the ancestors of the ritual patron (the sponsor of the ceremony), praying for their ascent to the Lotus Throne of the Stamen Palace (a Daoist paradise). May their karmic transgressions be cleansed, allowing them to roam freely in the Jade Lofty Immortal Palace (a Daoist celestial realm) and ultimately realize the Great Vehicle’s fruition.

The third incense offering repeats the prostration rites, reaffirming devotion to the Dao and the Supreme Three Pure Ones. After each offering, they express the aspiration to unite with the Dao, transcending physical limitations upon attaining enlightenment.

Through its dignified liturgy, poetic hymns, and sincere prayers, the entire ceremony embodies the Daoist religious functions of delivering the deceased and dispelling calamities. It also reflects the ultimate Daoist pursuit of "uniting with the Dao in perfect truth" (与道合真).

This passage is from the Lingbao Lingjiao Jidu Jinshu (Golden Book of Lingbao Salvation Rituals), presenting a Taoist liturgy for blessings and salvation. It expresses the aspiration to liberate departed souls and seek divine protection through the merit of spiritual practice.

The text begins by dedicating the merit of cultivation to all beings between heaven and earth—including souls from the Central Plains and distant regions—that they may awaken in sacred radiance and transcend the suffering of samsara. Through incense offerings and prostrations, devotees take refuge in the Three Pure Ones (Sanqing): the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Celestial Worthy of Numinous Treasure (Lingbao Tianzun), and the Celestial Worthy of Dao and Virtue (Daode Tianzun). The passage expresses the hope that practitioners may ultimately merge with the Great Dao (Da Dao).

Three gathas follow: The first advises cultivators to embrace the Dharma as their companion, cherish the scriptures, uphold precepts to restrain sensory desires, and maintain a heart of serenity—qualities that command reverence even from celestial demons. The second gatha prays for national prosperity and the flourishing of the Daoist teachings, vowing to accumulate blessings through practice to elevate seven generations of ancestors to the heavens while attaining personal ascension. The third extols the profundity of the Dao, affirming that sincere cultivation leads to an immortal body, liberation from the Three Realms, and deliverance from hell's torment.

The liturgy culminates in a solemn triple prostration: first to the "Supreme Ultimate Great Dao" (Taishang Wuji Da Dao), the highest ontological principle in Taoism; next to the "Thirty-Six Sacred Scriptures" representing the complete Taoist canon; and finally to the "Great Master of Mysterious Center" (Xuanzhong Dafashi), referring to Lord Lao (Laozi). The presiding priest, humbly identifying as "your servant," petitions the celestial worthies—including Yuanshi Tianzun, Taishang Da Daojun, and Taiyi Jiuku Tianzun—explaining that all phenomena arise from the movement of Yin-Yang (Yin-Yang) energies, while beings cycle through life and death due to delusion. Their salvation depends on the compassionate guidance of Taoist divinities.

This passage exemplifies the essence of Taoist salvation rituals: through scripture recitation, veneration, and vows, it seeks liberation for the deceased, blessings for the nation, and expresses the practitioner's ultimate aspiration for Dao-realization and immortality.

The devotee (practitioner observing purification rituals) reflects with deep piety in the midnight hours, praying for illumination for himself and all sentient beings. He realizes how, through past and present lives, he has scurried like an ant in pursuit of desires, tossed in the ocean of passions, powerless against worldly currents. His accumulated karmic obstructions tower like hills, yet he remains deluded—chasing hollow fame and transient gains while disrespecting Heaven, Earth, and all creation.

Now, through scripture recitation and repentance, he invokes the radiance of the Three Luminaries (sun, moon, stars) and purifies body and mind with the fragrance of the Seven Treasures (seven sacred offerings). He seeks to cleanse the murky dust of defilements, attain the state of Wuwei (non-action), and merge with the truth of the Dao. His prayers extend to a world at peace, where auspicious signs manifest: twin ears of wheat, shared stalks of grain, clouds drifting through azure skies, the bright moon illuminating profound mystery. May no one wander homeless; may only phoenix songs resound. Let light penetrate the Nine Netherworlds (hell realms), and the Five Sufferings (birth, aging, sickness, death, and separation) cease.

Twelve specific vows are expressed, chief among them:

First, may the Great Dao unfold naturally through Wuwei (non-action), widening the gates of teaching so even the dull and stubborn may cross to liberation. May all cultivators ascend through empty skies, abiding eternally with Heaven and Earth.

Second, may the celestial qi of all realms clarify, the seasons harmonize, nations stabilize, and people prosper. May all beings receive boundless grace, and may Heaven and Earth endure without end.

(Note: "Yang sui" refers to ancient bronze mirrors used to focus sunlight for fire-making; "fang zhu" denotes moonlit dew-catching vessels—both ritual implements in Daoism. "Nine Netherworlds" signify hell dimensions, while the "Five Sufferings" represent core human afflictions: birth, aging, sickness, death, and separation.)

The Lingbao Lingjiao Jidu Jinshu (Precious Scripture for Salvation through the Numinous Treasure Teachings) records twelve grand vows that embody the core Daoist ideal of delivering all beings from suffering. These aspirations progress from cosmic order to human welfare:

The first vow prays for the earth's steadfastness—bearing all things without collapse, oceans without flooding, nations in tranquility, and people thriving in peace. May all beings, living and deceased, receive protection, with blessings extending throughout the ten directions. Crops flourish, commerce prospers, and all life thrives under the earth's nurturing embrace.

The second vow invokes the eternal radiance of sun and moon, free from eclipses or anomalies. May their pure light illuminate all celestial realms, dispelling darkness, safeguarding the world through kalpic upheavals, and sustaining peace across generations. Let this luminosity nourish all existence.

The third vow seeks harmony among the stars, their brilliance joining with the sun and moon to shine upon the ten directions. May every celestial body abide in its ordained course, ensuring nations escape calamity, the four seas remain serene, and the world flourishes.

The fourth vow petitions for the seasons' timely rotation, with temperate climates free from disasters. May plagues vanish, the world know peace, harvests abound, nations prosper, and people rejoice.

The fifth vow depicts an ideal realm: clouds condensing into iridescent mists, floating aloft to form celestial canopies. Gathering mysteriously like the Dao's Wuwei (non-action), dispersing to permeate heaven and earth. Immortals and mortals dwell together; perfected beings (Zhenren) become companions. Grace spreads widely, revitalizing nations, cherishing the people, universally delivering beings—granting all longevity.

The sixth vow asks for winds and rains to descend seasonally, nourishing creation. May abundant rains foster growth, state reserves overflow, and people enjoy plentiful clothing and food.

The seventh vow invokes the Five Sacred Mountains (Wuyue) standing steadfast as celestial palaces. May these peaks eternally stabilize the nation's fortune, protect all life, and become revered sanctums.

The eighth vow seeks boundless oceans embracing even the tiniest creatures. May waters run deep yet gentle, enriching all existence. Heaven and humanity share enduring peace, with years lasting like kalpic stones.

The ninth vow prays for enlightened rulers governing prosperous realms, free from war. May heaven and earth celebrate together, auspicious signs descend, teachings spread widely, virtuous influence expand, and people rejoice perpetually.

The tenth vow embraces all living things—born and unborn insects, animals. May they grow safely, imbued with primordial Qi (vital energy), plants enduring winter without withering. Deliver all beings, revitalizing their essence to unite with the Dao.

Finally, the text turns to ritual: May the incense officials, Dragon-Tiger Lords (Daoist guardian deities), and attendant spirit officers generate Golden Elixir (Jinye) and cinnabar-hued immortal herbs spontaneously at the Celestial Worthy's altar. Let perfected beings gather before this censer, aiding my cultivation—attaining the Dao as I seek it, achieving immortality as I aspire.

In Daoist purification rituals (Zhaijiao, a type of ceremony for blessings and dispelling calamities), the presiding priest, through devout fasting and cultivation, can receive divine blessings bestowed by the immortals. These blessings benefit not only the living in the yang world but also the deceased souls in the yin realm. During this time, celestial youths and jade maidens (attendants of the immortal realm) from the ten directions come to guard the ritual altar.

The rising incense smoke carries the sincere prayers of the presiding priest, swiftly ascending to the celestial court. These prayers are directly presented before the supreme "Most High Jade Emperor of the Infinite Great Dao and Utmost Truth" (an honorific title for the Jade Emperor, the highest deity in Daoism).

This passage is taken from Volume 66 of the Lingbao Lingjiao Jidu Jinshu (Golden Book of Salvation According to the Numinous Treasure Tradition). It describes the scene at the conclusion of the purification ritual, where the presiding priest departs from the altar after completing the prayers. It emphasizes the religious belief that devout fasting and cultivation can resonate with the divine, securing heavenly protection.