《靈寶領教濟度金書》Vol. 92

The Lingbao Lingjiao Jidu Jinshu (Precious Scripture for Salvation through the Lingbao Teachings), Volume 92, records the detailed procedures for the midday ritual (Wuchao). This section was transmitted by the Dongwei Gaoshi (Master of the Cavernous Subtlety) and the Kaiguang Jiuku Zhenren (Enlightened Perfected of Salvation through Illumination), Xiao Quanzhen, and later compiled and edited by Lin Lingzhen. The scripture describes the complete liturgy for the "midday ritual" within the Qingxuan Zhai (Ritual of Azure Mystery for the Salvation of the Departed).

The ceremony begins with Daoist priests burning incense, chanting hymns, and paying homage to the patriarchs according to prescribed rites while engaging in visualization practices. This is followed by the recitation of the "Weiling Zhou" (Guardian Spirit Incantation)—a protective mantra for the ritual altar. It describes the Danling Zhuhuo (Cinnabar Fire of the Spirit, a Neidan term referring to the heart’s fire) transforming into a crimson wheel of light, radiating golden brilliance to dispel all demonic forces. Through the power of golden talismans (Jinfu), deities are summoned to ride upon cloud-dragons, ultimately achieving the state of "unity with the Dao" (Yu Dao He Zhen).

Next, the ritual master strikes the ceremonial drum 24 times (a fixed number in Daoist rites) to summon the body’s internal deities (protective spirits believed to reside within the human body). These include the Sanwu Gongcao (Three-Five Merit Officers, divine messengers responsible for communication), the Left and Right Official Envoys, the Golden Lad of Incense, the Jade Maiden of Flower Scattering, the Wudi Zhifu (Direct Talismanic Officers of the Five Thearchs, day-duty deities dispatched by the Five Directional Sovereigns), and a total of 32 other divine beings, all invoked to assist in transmitting messages between realms.

The master then declares their adherence to the Qingxuan Huanglu Zhai (Ritual of Azure Mystery and Yellow Register for Salvation), leading all participants in sincerely petitioning the revered deities: from the highest—Yuanshi Tianzun (Celestial Worthy of Primordial Beginning), Taishang Daojun (Lord of the Dao), and Taishang Laojun (Lord Lao)—to the Dongji Qingxuan Laojun (Ancient Lord of Azure Mystery from the Eastern Extremity), Taiyi Jiuku Tianzun (Celestial Worthy of Supreme Oneness Who Saves from Suffering, a deity specifically dedicated to redeeming the deceased), as well as the Shifang Jiuku Zhenren (Perfected of Salvation from the Ten Directions), Xuanzhong Dafashi (Great Master of the Mystic Center), and all other relevant divinities.

The passage concludes with the vision of "Wanzhen Huangong" (Ten Thousand Perfected Circling in Reverence), depicting countless saints and immortals surrounding the ritual altar, signifying the descent of divine presence. This scripture fully captures the sacred atmosphere of the Daoist midday ritual, where meticulous liturgy and incantations construct a bridge between humans and the divine, ultimately fulfilling the purpose of redeeming the departed.

This scripture depicts a Daoist zhaijiao (purification ritual) ceremony, primarily expressing devout prayers to the deities and the aspiration to liberate departed souls.

The passage first describes the majestic arrival of the divine: sacred light radiates like a rainbow, and their awe-inspiring presence is as sharp as swords and halberds. This revered deity bears the titles of "bestowing compassion" and "saving from suffering," capable of opening the gates of the underworld to summon lost souls, harnessing celestial Qi (vital energy) to subdue malevolent spirits, eradicating all sins, and shaking the divine beings of the ten directions.

Next, it portrays the Daoist priests participating in the ritual: they wear precious fulu (talismans and registers) and hold Daoist scriptures (jing) close to their hearts, cultivating in solitude amidst mist and clouds, harmonizing the two energies of Yin and Yang (er qi), shining alongside the sun and moon, and transcending worldly disturbances. With a deep reverence for time and diligent practice, they strictly adhere to precepts and pray with utmost sincerity.

The text then shifts to the core of the ritual: the patron (who sponsors the ceremony) establishes an altar to pray for the liberation of departed souls. References to the "thirty-six layers" (symbolizing the underworld) and "eighty-one heavens" (representing the celestial realms) illustrate the suffering of souls in the darkness and the difficulty of their salvation. Only through the grace of the "Eastern Lord of Immortality" and the "Northern Divine Presence" can these souls attain deliverance.

The altar is arranged with solemn grandeur: the Yaotai (abode of immortals) is veiled in mist, and the Huanglu (Daoist talismans) manifest divine power; the Langque (celestial palace) gates open to welcome the descent of Qingxuan (the Supreme Savior of Suffering). The ritual space is adorned with dragon banners, phoenix chariots, and celestial music, while incense smoke swirls and heavenly melodies resound, with talismans fluttering above the incense burners.

Finally, the passage describes the incense-offering prayer: at noon, the priests ascend the altar to perform the rites, lighting the first stick of incense with the wish that its smoke reaches the heavenly court, making offerings to the "Supreme Truth of the Dao" (the highest principle). All present devote their bodies, spirits, and lives to the Dao, bowing reverently in hopes that their earthly prayers may dispel the darkness of the netherworld and bring blessings to all beings.

This passage is a prayer text from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, describing the merit dedication through incense-offering rituals to invoke the protection of Taiyi Jiuku Tianzun (the Celestial Worthy of Supreme Oneness Who Saves from Suffering, a major Daoist deity specializing in soul salvation and disaster relief). The ceremony consists of three phases, each with specific prayers accompanying the burning of incense:

The first incense offering is dedicated to Taiyi Jiuku Tianzun, with merits directed toward the nation and imperial ancestors. It prays that deities of the Jade Capital (the highest Daoist heavenly realm) may protect the dynasty's continuity, just as the virtuous governance of the ancient sage-king Yao endured. The prayer wishes for the emperor's majestic virtue to spread widely, with civil and military achievements bringing border stability and universal allegiance.

During the second incense burning, merits are dedicated to the ritual sponsor's lineage ancestors. The prayer seeks liberation for departed souls from confusion and afflictions, hoping they may attain salvation in the Eastern Pure Land of Qinghua Changle and the Southern Red Locus (sacred sites for soul salvation), eternally abiding in blessed immortal realms. For the living, it aspires to awaken to the true meaning of the Dao and eliminate karmic obstacles.

The final dedication directs merits toward the sponsor's living relatives, teachers, and friends. It invokes blessings from Mount Jiuhua (a sacred Daoist mountain), wishing family prosperity like fragrant orchids. Deceased teachers are prayed to ascend to the Purple Palace celestial realm (a high-level immortal abode) to worship Yuanshi Tianzun (the Celestial Worthy of Primordial Beginning), while living companions are blessed to preserve their vital essences (Jing-Qi) and maintain youthful vitality.

After each incense offering, participants vow refuge in the Three Treasures of Daoism (Dao, scriptures, and masters), aspiring to ultimate unity with the Great Dao. The ritual particularly emphasizes the incense smoke ascending directly to the Nine Heavens to convey human petitions to the Celestial Worthy, embodying the Daoist liturgical tradition of "communicating with deities through incense."

This scripture describes a Daoist Zhaijiao (purification ritual) for the salvation of departed souls, where the ritual master leads devotees in repentance and supplication before various celestial venerables.

The master first identifies himself as "We, your humble servant," joining with the assembled officials and devotees to reverently petition the Daoist deities. These include the Celestial Venerable of the Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism), the Supreme Lord of the Dao (Taishang Daojun), the Supreme Venerable Sovereign (Taishang Laojun), and the Celestial Venerable of Universal Salvation (Taiyi Jiuku Tianzun)—all important deities in Daoism with the power to relieve suffering and deliver salvation.

The text then depicts the majestic manifestation of the deities: the sky radiates with jade-green brilliance, their dharma bodies appearing as countless as the sands of the Ganges, their sacred words shining like the sun and moon. Within this divine atmosphere, all calamities are resolved—flames extinguished, swords transformed into trees, and darkness dispelled.

The scripture explains the purpose of the ritual: the sponsor (the one commissioning the ceremony) worries for their deceased loved ones, as the departed were entangled in worldly desires during life, violating moral precepts and causing imbalance in body and spirit. After death, their souls wander in the netherworld, suffering the torments of hell, requiring divine grace for salvation.

Finally, it implores the deities for mercy: to open the Gate of Life (the passage for reincarnation) and destroy the Door of Death (the obstacle to liberation). The celestial officials who oversee the Registers of Life and Death are petitioned to erase the sins of the departed and record their virtuous deeds. May the souls be purified across the three lifetimes (past, present, and future), bathed in divine compassion, and ultimately ascend to salvation.

The text mentions several key Daoist cosmological and physiological concepts: the "Three Palaces" refer to the upper, middle, and lower Dantian (energy centers) in the body; the "Six Treasuries" denote the internal organs; the "Four Great Elements" (earth, water, fire, and wind) form the fundamental constituents of the world; the "Eight Celestial Steps" represent the stairway to the heavenly realms; and the "Nine Passes" symbolize the nine gates of the celestial spheres—all central to Daoist cultivation and cosmology.

This passage is the "Twelve Vows" section from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, describing twelve grand aspirations practitioners pledge to the deities. Here's a plain-language explanation:

The first vow prays that the Dao (the cosmic origin) remains in its pure, empty state, widely opening the gates of teaching so even the dull-witted may receive its grace. Through diligent cultivation, practitioners ultimately attain celestial longevity, free from eternal sorrow.

The second vow seeks clear Qi (vital energy) filling all heavens, enveloping creation, harmonizing the seasons, and bringing national prosperity. May celestial energies nourish all beings, making the world eternally stable.

The third vow asks the earth to eternally support all things without collapse, and oceans never to run dry. It blesses national stability, peaceful livelihoods, bountiful harvests, and all creatures receiving the earth's nourishment.

The fourth vow desires sun and moon's radiance forever unobscured, dispelling worldly darkness. It safeguards peaceful eras where all beings enjoy their luminous blessings.

The fifth vow wishes stars to shine alongside sun and moon, illuminating all directions. May constellations remain orderly, protecting nations from disasters, ushering universal peace and prosperity.

The sixth vow seeks timely seasonal transitions, balanced climates, and eradicated plagues. It prays for abundant crops and thriving nations.

The seventh vow envisions clouds condensing into mist, floating high to veil mysterious realms. Here, immortals and Zhenren (perfected beings) dwell together - clouds revealing divine traces when gathering, dispersing to permeate the heavens.

These vows embody Daoism's ideal of universal salvation: pursuing personal transcendence while praying for worldly peace, valuing spiritual cultivation while caring for material welfare. Key terms include "Qi" (life energy), "Zhenren" (perfected adepts), and "profound mystery" describing the Dao's unfathomable depths. Through cosmic harmony, the scripture expresses yearning for an enlightened age.

This passage is a prayer text from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, expressing twelve grand vows for universal salvation. Let me explain these aspirations point by point:

First, it prays for national prosperity and people's wellbeing, that all living beings may safely traverse calamitous times. It then wishes for perpetual favorable weather that nourishes all things, ensuring full state granaries and abundant livelihoods for the populace.

Regarding the Five Sacred Mountains (Wuyue) of Daoism, may they steadfastly guard their respective directions, their majestic peaks serving as immortal abodes that stabilize the nation's fortune while eternally protecting the world. For rivers, lakes and seas, may their boundless expanses embrace all creatures, nourishing even the tiniest lifeforms, with celestial and earthly realms rejoicing together eternally.

The prayer invokes blessings for rulers, that nations may flourish increasingly, with peace prevailing in all directions free from warfare. May heavenly and mortal realms unite in chanting auspicious praises, with teachings widely disseminated, virtuous influence far-reaching, and people forever dwelling in carefree joy.

Finally, it extends compassion to all living beings—born and unborn, winged or four-legged creatures—wishing them safety and peace. Even plants and fruit trees may endure winter's harshness without withering, with all salvaged lives radiating brilliance. Practitioners achieve union with the great Dao through visualizing deities, offering incense, and ceremonial veneration.

During noon rituals, the Incense Official Envoy (Xiangguan Shizhe, immortal overseeing sacrifices) and the Dragon-Tiger Guardian Generals (Longhu Jun, protector deities) descend to the altar, causing golden elixirs (Jinye) and luminous cinnabar to manifest spontaneously before the incense burner, alongside lingzhi mushrooms and celestial herbs. Here, assembled perfected immortals assist practitioners in fulfilling their cultivation aspirations, while ritual sponsors (Zhaizhu) receive blessings that grace both yin and yang realms.

The prayer concludes by invoking protection from jade maidens and immortal youths of the ten directions to safeguard the ceremonial incense, swiftly conveying devout petitions to deities like the Eastern Extremity's Azure Mysterious Elder Lord (Dongji Qingxuan Laojun) and the Heavenly Worthy of Supreme Oneness Who Saves from Suffering (Taiyi Jiuku Tianzun). After completing the liturgy, celebrants offer closing praises before withdrawing to meditation halls for continued practice.