《洞玄靈寶鐘磬威儀經》

Interpretation

Interpretation of the Dongxuan Lingbao Bell and Chime Ritual Scripture

At that time, the Perfected One of Wisdom and Virtue (Zhide Zhenren), along with five hundred other Perfected Ones, paid homage to the Supreme High (Taishang, the highest Daoist deity) and reverently inquired about the proper rituals for gathering devotees. The Supreme High replied: There are two types of assemblies—those of sages and those of ordinary people. Whether for teaching scriptures, observing purification rituals (Zhaijiao), performing prostrations and repentance, or conducting salvation rites, bells should be struck to summon the assembly.

In ancient times, when the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, one of the highest Daoist deities) expounded scriptures in the Form Heaven (Sekai Tian), the devotees arrived at different times. The Celestial Worthy then emitted ten rays of light from between his brows, illuminating all lands across five hundred million worlds, manifesting supreme divine power to proclaim the wondrous Dao of True Oneness. He gathered the refined essences of the Five Phases (Wuxing) to forge countless precious bells. These bells resonated simultaneously from all directions, their sound filling heaven and earth, clear and melodious like jade striking jade, vibrating ceaselessly day and night according to the twelve double-hours. Upon hearing the bells, all beings felt joy in their hearts, their afflictions dissolved, the skeptical became faithful, and the unenlightened attained awakening—thus nurturing wisdom and virtuous thoughts. From then on, the ritual of bell-ringing spread throughout the ten directions of the cosmos.

The Perfected One of Wisdom and Virtue further inquired: Though later disciples have heard bells and chimes, they do not understand the differences between celestial and earthly bells. The Supreme High answered: The bells of the Three Pure Realms (Sanqing—Jade Pure, Upper Pure, and Great Pure Heavens) and the ten directions of the Three Realms each have distinct forms:

The Great Canopy Heaven (Daluo Tian) has eight divine bells, including the Nine Luminaries Flower Bell and the Seven Radiance Spirit Bell;

The Jade Pure Heaven has seven, such as the Phoenix-Born Celestial Bell and the Jeweled Cloud Bell;

The Upper Pure Heaven has five, including the Ten Blossoms Treasure Bell and the Four Phoenix Blossom Bell;

The Great Pure Heaven has four, such as the Nine Essences Composite Bell and the Hundred Jewels Void-Illumined Bell;

The other Nine Heavens also have four, like the Self-Sounding Flower Bell and the Nine-Colored Light Bell.

These divine bells are all formed naturally from the purest primordial Qi (Yuanqi) between heaven and earth, their bodies radiant and translucent.

(Note: This scripture primarily describes the sacred origins of Daoist ritual instruments—bells and chimes—and the types of divine bells corresponding to different celestial realms. It reflects the Daoist belief that "sound connects with the divine." In Daoist rituals, the sound of bells serves both to summon deities and devotees and to purify the mind and awaken spiritual wisdom.)

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Interpretation

This scripture primarily elucidates the origins, functions, and ritual protocols surrounding various divine bells in Daoist tradition.

The text first describes the celestial bells existing in different heavenly realms, each possessing unique powers. In the Four Brahma Heavens (the higher celestial spheres of Daoism), there exist eight sacred bells including the Bell of Life Salvation and the Bell of Eternal Life. The Three Realms Heaven contains ten varieties such as the Bell of Life Preservation and the Bell of Prosperous Joy, while the Wanli Heaven (another celestial domain) houses twelve types including the Lotus Bell and the Soaring Cloud Bell. These divine instruments are forged from precious materials like purple gold and jadeite, infused with the Qi of the Nine Heavens and the fires from the Nine Springs.

The scripture further explains that celestial realms employ dedicated guardians—such as the Bell Keeper Officials and Jade Maidens—to tend these bells, striking them day and night to awaken sentient beings. The Supreme Lord of the Dao (the highest deity in Daoism) established solemn protocols for bell and chime usage, transmitting these regulations to the Perfected One of Wisdom and Virtue.

Regarding bell-striking rituals:

1. Earthly bells may be crafted from gold, silver, bronze, or iron, featuring two or three horn-like protrusions in moderate sizes, and should hang on the left side of Daoist temples.

2. When striking bells, priests must wear full ceremonial robes (Daoist ritual garments) and follow specific rhythms: beginning with rapid strokes before slowing down, with three or eight strikes constituting a section. This is followed by twenty-four beats, then twelve.

3. Strict prohibitions: unauthorized ringing outside prescribed times, improper attire, or incorrect rhythms incur punishment from the Five Directional Thearchs (deities governing the cardinal directions). Offenders face rebirth in the Frozen Hell with blindness lasting a hundred lifetimes.

The text concludes by noting that a Daoist priest's passing must be marked by three hundred sixty bell tolls, signaling life's completion. Throughout, the scripture emphasizes the solemn sacredness of Daoist liturgical traditions.

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Interpretation

This scripture describes the solemn ritual scene of using bells and chimes (ritual instruments) in Daoist ceremonies, along with the corresponding invocations for different time periods. The main content can be understood as follows:

The Most High Lord Lao (Taishang Laojun) states that chimes may be crafted from gold, silver, copper, iron, jade, and other materials. During ritual practice (xingdao), liturgical recitation (lisong), hymn chanting (zanchang), and purification ceremonies (zhaijiao), they should be suspended on stands and struck to regulate the rhythm. The Perfected of Wisdom and Virtue (Zhide Zhenren) thus expounds invocations for thirteen time periods:

Dawn (pingdan):

"The Six Brahma Heavens resonate as celestial gates open;

Ten thousand heavenly emperors pay homage to cloud palaces.

Incense swirls like crimson sunlight,

Scripture recitations float on the wind.

Immortals scatter flowers from the Jasper Pool,

Mystic tones fill the vast empyrean.

All sages arrive as summoned,

Near and far hear the bell's call."

Sunrise:

"The Purple Tenuity Star (Ziwei) radiates celestial light,

While Qinghua's immortal realm echoes with transcendent tones.

Ten thousand beams illuminate cloud palaces,

As myriad immortals bow toward Jade Peak Mountain.

Bell tones reverberate through the firmament,

Their lingering vibrations stir the treasure groves.

We celebrate this music of heavenly truth,

Dispelling all knots within my heart."

Morning (7-9am, chenshi):

"Parting clouds to ascend celestial palaces,

I survey the ninefold heavenly realms.

Longing for immortals riding layered mists,

Listening deeply to echoes in the void.

Worldly clamor merits no attention,

Only these wondrous tones deserve regard.

Jasper chime sounds like qiongyao jade,

Dissolving shadowed thoughts within."

Late morning (9-11am, yuzhong):

"Jade Maidens grasp spiritual mechanisms,

Golden bells emit far-reaching tones.

Awakening beings across ten thousand realms,

Delivering souls from the Nine Darknesses (hell).

Suffering spirits ride clouds to liberation,

Fallen ghosts ascend with shifting fortunes.

Divine power transcends conception,

Dharma tones universally save the formless."

Noon:

"The Supreme Void (Taixu) embraces the Six Qi (yin-yang, wind-rain, darkness-light),

The Ultimate Dao manifests as primordial unity.

Brahma tones permeate the earth,

Dharma drums resound to heaven's edge.

An empty mind finds natural stillness,

Elevated spirit flows ever freer.

Hear these six-hour bell tones,

Unraveling all sorrows."

Early afternoon (riying):

"Round-faced youths turn empty wheels,

Divine maidens pluck hidden mechanisms.

Celestial gates revolve day and night,

Stars cycle without cease.

Phoenix cries mark twelve time periods,

Dragon flight reveals one hundred six calamities.

Strike these qionghua tones,

Opening the perfected achievements of the Celestial Worthy (Tianzun)."

Mid-afternoon (3-5pm, bushi):

"Four divine dragons course with heaven's motion,

Five directional emperors push the solar chariot.

Moon-palace maidens scatter precious incense,

Cloud palaces rain down jasper blossoms.

Immortals from ten directions hear the dharma bell,

Gathering at the home of the Most High (Taishang).

Five sufferings find eternal release,

Eternally chanting the song of emptiness."

Sunset:

"Ten thousand celestial mechanisms hang high,

Day and night revolve without pause.

The Most High (Laojun) broadly spreads sacred teachings,

Universally instructing worldly beings.

Responding to transformations, true kings arise,

Offices are assigned to overseeing officials.

Immortal youths strike jade bells,

As all sages bow toward celestial gates."

Dusk:

"Crimson sun governs morning radiance,

Purple moon rides the night's ascent.

Two luminaries alternate their course,

Four seasons turn without cease.

Jade youths sing the hours,

Treasure bells ring sonorously.

We bow to the peerless honored ones,

Mounting golden towers in divine procession."

Night (9-11pm, rending):

[This section is missing; likely describing late-night ritual scenes]

Through twelve time periods, this scripture reveals the sacred function of bells and chimes in Daoist liturgy, depicting celestial immortals and the movements of sun, moon, and stars—embodying the Daoist cosmology of "heaven-human resonance."

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Interpretation

This scripture describes the sacred scene and efficacy of bell and chime striking in Daoist rituals. The passage unfolds in several sections:

The first section depicts celestial realms: Between cloud chambers and pearl terraces, bells and chimes produce wondrous tones, while jade halls are filled with divine fragrances. These sounds emerge from the void, containing profound scriptures, their pure notes carried by the wind.

The second part describes the transition between day and night: Spirit children open the star gates as the Holy Mother arrives astride cloud-dragons. Ten thousand fragrances of the world converge while a thousand authentic spirits descend. Jade tones reverberate through the cosmos as golden censers release violet smoke.

The third passage portrays the cock's crow: Across five hundred million heavens and three thousand worlds, divine bells resound everywhere. Sanskrit tones generate the Dharma realm while wondrous harmonies summon spiritual winds—this causal connection remains unbroken, its merit eternally inexhaustible.

Following this is a hymn on regular bell striking: After ritual purification and robing, ascending the cloud platform to strike bells at appointed hours summons immortals and sages who arrive treading the void. The bell's voice penetrates celestial realms while fragrances permeate the Purple Tenuity Palace, causing divine beasts and celestial birds to manifest. Jade maidens prepare immortal fruits as perfected beings chant scriptures and bow—though the Celestial Worthy (Tianzun) has no form, they respond to sincere devotion. These sounds can liberate souls from hell realms while celestial registrars record virtuous deeds.

The Most High Lord of the Dao (Taishang Daojun) then reveals: These hymns were transmitted by the Celestial Worthy of Primordial Commencement (Yuanshi Tianzun) during the Dragon Han kalpa's dawn. Reciting them purifies the spirit and summons perfected beings. When striking bells, harmonize with their tones to gladden the ten directions, pardon sins in the nine underworlds, and bring peace to the nation.

Special instructions for assemblies follow: After three bell strikes, adjust attire properly; maintain dignified bearing after prolonged tones, moving in unison with Sanskrit sounds. Chime striking should follow rhythm to unite celestial and earthly beings. Negligence invites punishment from the Five Directional Thearchs.

Finally, the scripture mentions eight sublime bells in the Mystic Metropolis Heaven (Xuan Du Tian), placed upon the Central Celestial Platform. These resonate with six Sanskrit energies through twelve mechanisms, sounding spontaneously to reach the ten directions. Hearing them, perfected beings gather at the Mystic Metropolis—a protocol emulated throughout the heavens. After hearing this exposition, the Perfected Being of Wisdom and Virtue (Zhide Zhenren) with five hundred attendants praised and withdrew with reverent bows.

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Interpretation

The Dongxuan Lingbao Bell and Chime Ritual Scripture is a crucial Daoist classic documenting the proper use of bells and chimes in religious ceremonies. "Dongxuan" (Cavern of Mystery) refers to profound and arcane principles, while "Lingbao" (Numinous Treasure) represents one of the Three Caverns (Sanqing) scriptural traditions. This scripture meticulously prescribes the appropriate occasions, striking techniques, and symbolic meanings for ritual instruments like bells and chimes in Daoist liturgy.

The text explains that bells symbolize Heaven while chimes represent Earth, their harmonious interplay embodying the cosmic union of celestial and terrestrial forces (Yin-Yang). When striking the bell, practitioners must maintain reverent mindfulness, while chime tones should resonate with crystalline clarity. Distinct rhythmic patterns are prescribed for different occasions—the "Three Pure Ones (Sanqing) cadence" for morning services and the "Nine Imperial cadence" for purification rituals (Zhaijiao). Instrument placement also follows cosmological principles: bells hang on the eastern (Yang) side, while chimes rest on the western (Yin) side.

This classic particularly emphasizes that ritual instruments transcend mere ceremonial tools, serving as sacred intermediaries connecting with the divine. Through disciplined bell and chime practice, Daoists may attain the state of "using sound to commune with mystery," enhancing the ritual's numinous power. The scripture also records miraculous accounts of ancient transcendents (Xianzhen) employing these instruments to communicate with celestial realms.

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