《靈寶領教濟度金書》Vol. 77

This scripture documents the specific liturgy of the Wuchao Keyi (noon ritual) practiced by the Lingbao school of Daoism (known for its fulu talismans and zhaijiao purification rituals). Transmitted by the Southern Song dynasty master Ning Quanzhen and compiled by Lin Lingzhen.

At the ceremony's commencement, participants first pay respects to their lineage masters while focusing their shen (spirit) and silently reciting incantations. This is followed by chanting the "Weiling Zhou" - a protective mantra describing how alchemical fire transforms into crimson wheels radiating golden light to dispel demons, summon divine dragons to assist, and ultimately bring peace to heaven and earth. After completing the mantra, ritual drums are struck twenty-four times to symbolically communicate with the deities.

The "Falu" segment then commences, involving incense burning to invoke deities. The presiding priest summons the body deities (according to Daoist belief, various spirits reside within the human form) - including the Three-Five Gongcao (messenger protector deities), Golden Lad and Jade Maiden (attendants to the gods), and the Five Emperor Zhifu (daily duty officers dispatched by the Five Directional Thearchs) - thirty-two in total. These spirits are instructed to don proper attire and report to celestial officials at all heavenly levels. Simultaneously, local Tudi Shen (earth deities guarding the area) are invoked for assistance.

The presiding priest declares they are conducting the "Lingbao Shengshen Miao Zhaijiao" (a ritual for delivering deceased souls and saving sentient beings), beseeching the Nine Heavens Primordial Jade Emperor (one of Daoism's supreme deities) to bestow "shengshen miao qi" (the wondrous primordial energy that generates life). This energy is requested to flow into the priest's body to expedite the delivery of petitions to the celestial court.

Finally, the presiding priest leads all participating daoshi in reverent supplication to the supreme deities: including Yuanshi Tianzun (the highest Daoist deity), the Jade Emperor, Leisheng Puhua Tianzun (supreme thunder deity), and the Nine Heavens Shengshen Shangdi, along with all perfected beings of the three realms. They affirm performing the zhaijiao ritual in accordance with Lingbao scriptures, witnessed by the Four Attendant Imperial Deities and all responsive spirits.

This scripture is a memorial text used in Daoist Zhaijiao (purification rituals), primarily describing the process of redeeming departed souls and beseeching divine blessings through sacred ceremonies.

The text first depicts celestial realms: the primordial black and yellow Qi (vital energies) establish cosmic order, while all things coalesce beyond the nine heavens. Immortal silks unfold like brocade as the Four Guardian Stars (Daoist protector deities) display sacred scriptures. Jade pendants glimmer in dawn light, golden coronets (celestial officials' headpieces) reflect crimson radiance, with the Three Qi (heaven-earth-human energies) circulating to nourish myriad deities - preserving the pure Yang essence of celestial immortals above while redeeming wandering souls and lingering spirits below.

It then describes the deceased's condition: their life force dissipated, soul scattered, with heavenly souls wandering boundless voids and earthly spirits sinking in shadowy depths, left desolate in the underworld. The ritual patron therefore erects a jade altar (ritual platform), conducting ceremonies according to the Jade Capital's immortal standards (highest liturgical protocol). Through ascending violet mists and resonating ritual ornaments, they entreat heavenly compassion.

The concluding supplications detail: the master leads devotees in incense offerings, praying the sacred smoke may reach the celestial court to venerate the supreme Dao treasures (ultimate divinity). With reverent prostration, they beseech the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, Daode Tianzun) to transfer merit to ancestral spirits, enabling their ascension to immortal realms for eternal abode in sacred clarity.

This scripture describes the incense-offering ritual performed by the Lingbao (Numinous Treasure) school of Daoism during salvation ceremonies. Through burning incense and bowing in reverence, Daoist priests invoke divine protection from the celestial realms.

The ceremony begins with priests lighting incense and devoutly paying homage to the "Three Supreme Venerables" (Sanqing) - Yuanshi Tianzun (Celestial Worthy of Primordial Beginning), Lingbao Tianzun (Celestial Worthy of Numinous Treasure), and Daode Tianzun (Celestial Worthy of Dao and Its Power). The rising smoke symbolizes conveying devotees' prayers to the divine. Through these meritorious acts, they seek to liberate departed souls from suffering.

The text mentions "equal compassion for foes and kin," emphasizing impartial salvation regardless of the deceased's earthly relationships. Prayers ask for the elimination of karmic obstacles (sins), envisioning them cleansed as sunlight dispels darkness, restoring souls to primordial purity. The ritual further aspires for the deceased's "ancestral Qi" (primordial vital energy) to return to its source and ascend to immortal realms.

Subsequently, offerings are made to the "Treasure of Scriptures" (sacredness of Daoist texts) and "Treasure of Masters" (sacred lineage transmission). Priests pray these merits may benefit all lands, delivering souls trapped in the "Five Paths and Three Wretched Realms" (hell, hungry ghosts, animal rebirth). They seek divine mercy to absolve transgressions and facilitate celestial ascension.

Finally, invocations address multiple supreme Daoist deities:

• The Limitless Great Dao of Natural Spontaneity
• Yuanshi Tianzun
• Jade Dawn Primordial Sovereign Lord
• Mysterious Origin Ancient Lord
• The Jade Emperor

The ceremony follows the standardized "threefold incense offering" procedure, expressing reverence for the Three Treasures (Dao, Scriptures, and Masters). This ritual embodies the Daoist compassionate spirit of universal salvation and deliverance of all souls.

This scripture depicts a Lingbao ritual for the salvation of deceased souls, where supplications are made to various celestial venerables for the deliverance of the departed. It begins by enumerating the highest deities in the Daoist pantheon: the Three Treasures Elders (among the supreme divinities), the Three Treasures Imperial Lords, the Celestial Venerable of Universal Transformation Who Responds to the Origin of the Nine Heavens with Thunderous Voice, along with the thirty-six venerable scriptures (collective term for important Daoist classics) and the Great Master of Mysterious Centrality (the ancestral teacher who transmitted scriptures and methods).

The text explains that these sacred beings nurture all creation and deliver sentient beings through golden texts and jade talismans (sacred scriptural instruments). The human body is formed through the coagulation of various vital essences (Jing), with the ethereal and corporeal souls residing within the internal organs. The great transformation from emptiness to form, from death to rebirth, all manifest the wondrous workings of the Dao's nurturing power.

It then describes how the deceased, during their lifetime, pursued fame and wealth with restless minds (metaphorically called "the mind like a monkey and thoughts like galloping horses"), violating the principles of Heaven, Earth, and human relations, thereby damaging their Five Phase energies (Wuqi). Consequently, they sank into the dark underworld, their names recorded in the registers of death at the Northern Capital (the Daoist netherworld). Now, through establishing purification altars and offering fragrant flowers (symbolized by duckweed and artemisia), sincere prayers are made for the celestial venerables to bestow yang essence (sacred energy), enabling the deceased souls to transcend yin turbidity and return to the blissful realm of primordial emptiness.

The final supplications pray that the departed may: have their Five Phase energies restored to harmonious circulation, with the two luminaries of sun and moon (yin and yang energies) flowing ceaselessly; gather their essence (Jing) and focus their spirit (Shen) to return to original simplicity; be absolved of underworld punishments and receive yang-world blessings. Simultaneously, blessings are invoked for the ritual patron (the one sponsoring the ceremony), wishing their karmic obstructions to melt like ice and their blessings to flow like rivers, for family harmony, the renewal of auspicious lands, and perpetual grace through the Dao's sacred teachings.

This scripture from the Lingbao Lingjiao Jidu Jinshu (Precious Book of Salvation According to the Numinous Treasure Tradition) is a Daoist prayer text expressing the practitioner's benevolent wishes for heaven, earth, and all beings. Comprising nine aspirations, each embodies the Daoist philosophy of "harmony between heaven and humanity."

The first aspiration prays that the Dao (the supreme truth of Daoism) may preserve its original nature of purity and emptiness, widely opening the gates of teaching so even the ignorant may receive enlightenment. Practitioners diligently cultivate, ascending to the void with fellow adepts to abide eternally with heaven and earth.

The second wish seeks the clarification of celestial qi (vital energy) across all heavens, covering all things while harmonizing the seasons. May the nation be stable, the people prosperous, and all living beings sheltered—ensuring heaven and earth endure.

The third aspiration hopes the earth remains steadfast, bearing all things without collapse. May the nation be secure, the people content, crops flourish, and blessings extend to all ten directions.

The fourth wish prays for the eternal radiance of the sun and moon, free from eclipses or anomalies. May their light penetrate all heavens, dispelling darkness and safeguarding worldly peace.

The fifth aspiration desires stars to shine alongside the sun and moon, each following its ordained path. Illuminating the ten directions, may they protect the nation from calamity and bring tranquility to all seas.

The sixth wish seeks the timely rotation of seasons with mild climates free of disasters. May plagues vanish, the world know peace, harvests abound, and the nation prosper.

The seventh aspiration hopes clouds condense into mist, floating aloft. May immortals and zhenren (perfected beings) dwell there together, spreading grace to all beings, enriching the nation, and bringing joy to the people.

The eighth wish prays for winds and rains to arrive seasonally, nurturing all growth. May state reserves overflow and the people enjoy abundance.

The ninth aspiration seeks the stability of the Five Sacred Mountains as abodes for immortals. Towering majestically, may they forever serve as holy sites for cultivation.

These aspirations reflect Daoism's pursuit of natural harmony and social stability, embodying the core principle of "the Dao follows nature." Through such prayers, practitioners express reverence and gratitude toward heaven, earth, and the myriad beings.

This passage originates from the Lingbao Lingjiao Jidu Jinshu (Golden Book of Lingbao Salvation Rituals), primarily documenting twelve grand vows and the concluding section of a Zhaijiao (purification ritual). The first three vows express aspirations to safeguard the nation and embrace all beings: may the nation's foundation remain steadfast with the eternal protection of Heaven; may rivers and seas expand to nurture even the tiniest creatures; may rulers govern with stability, bringing peace to all regions without conflict, enabling people to thrive in contentment.

The text then depicts a vision of cosmic harmony: insects, reptiles, plants, and trees all bask in the nourishment of primordial Qi, remaining vibrant even in harsh winters. Every being receives Jidu (salvation and redemption), merging with the great Dao. During the "Returning the Incense Burner" ritual (a ceremonial act of restoring the burner at the ritual's conclusion), celestial officials like the Incense Officer Messengers and the Dragon-Tiger Lords descend upon the altar, causing the sacred space to spontaneously manifest golden elixirs, azure radiance (alchemical substances produced during Neidan practice), and Zhīyīng (immortal herbs).

The passage concludes with the ritual master's prayers: may seekers of the Dao attain immortality, may the patron sponsoring the ritual receive blessings, and may both the visible and invisible realms be graced with divine favor. Jade maidens and immortal youths from the Ten Directions will guard the curling incense smoke, swiftly conveying the master's petitions to the presence of the Jade Emperor of the Nine Heavens (one of Daoism's supreme deities). The phrase "stepping out" signifies the ritual's successful completion as the master exits the altar. This scripture embodies Daoism's religious ideals of universal salvation and the harmony between heaven and humanity.