《靈寶領教濟度金書》Vol. 114

This section of the Lingbao Lingjiao Jidu Jinshu (Golden Book of Lingbao Salvation) documents the ritual procedures for Daoist salvation of deceased souls, transmitted by the Southern Song dynasty master Ning Quanzhen and compiled by Lin Lingzhen. The text details the operational steps and invocations of the "Taiji Heart Method Refinement Ritual."

The ceremony begins with priests performing the "Pacing the Void" ritual (a sacred dance mimicking celestial patterns) followed by "Sprinkling Purification" (cleansing the altar with sanctified water). They then chant the "Universal Offering Hymn," expressing devotion to the deities: "May this boundless sacred incense permeate the ten directions; may the divine beings descend upon seven-jeweled lotus thrones; may their radiance illuminate this world of afflictions, universally ferrying beings across the Dharma bridge to realize the Wuwei (non-action) Great Dao, advancing steadfastly on the path without regression."

The presiding priest, self-referencing as "Your Servant [Name] of Such Position," reverently offers incense: "With utmost sincerity, we invoke the Supreme Limitless Great Dao, the Three Pure Highest Saints (the supreme triad of Yuqing, Shangqing, and Taiqing), the Ten Ultimate Perfected Ones, and all innumerable sacred beings who transmit the Dao and save the world." The text extols Yuanshi Tianzun (the supreme Daoist deity) for originating the Daoist teachings, with the "Emperor of Emptiness" (referring to Yuanshi Tianzun) disseminating the scriptures to spread benevolence across the land and wisdom nourishing all things. It mentions the Donghua Palace governing nine celestial offices and the southern Zhuling Palace administering two underworld institutions.

The transmission of Daoist methods is then described: since the Celestial Venerable opened the jade cabinets storing the sacred teachings, successive patriarchs have unlocked golden repositories of transmission, ensuring the Dharma continues like an unbroken chain of lamps or successive leaves. The presiding priest humbly acknowledges that although serving as the ritual master, profound aspects of the Dao remain beyond full comprehension.

Finally, the ritual's purpose is clarified: the patron (zhai host) establishes this altar to liberate wandering souls suffering in the dark realms—rootless as duckweed, enduring endless nights without deliverance. By following the refinement methods from the Jidu Jinke (Golden Rites of Salvation), opening the "Nectar Dharma Gate" with ten wondrous floral offerings, and harnessing the essence of sun and moon to refine these souls, they may escape the underworld and ascend heavenward upon beams of light.

The phrase "six luminaries soaring radiance" refers to celestial light from sun, moon, and stars, while "nine perfected ones" denote the nine heavenly deities of life, symbolizing the luminous state attained by liberated souls. The entire ritual embodies the Daoist soteriological vision where liturgies (keyi) serve as vehicles for delivering souls and facilitating their transcendence.

This passage describes a Daoist zhaijiao ritual (a ceremonial offering) for the salvation of departed souls. The ritual master invokes divine presence through scripture recitation and memorial petitions, seeking the gods' assistance in liberating the spirits from suffering. Here are the key elements:

The master first summons fire dragons and underworld officials to escort the souls to the divine realms (abodes of immortals), using golden horse couriers for spiritual transportation. He prays to subdue demonic obstacles, establish communication between yin and yang realms, and bring peace to both the deceased and their living relatives, permanently freeing them from the torment of damnation.

The text then depicts the magnificent descent of deities: immortals descend from azure skies on feathered canopies and jade carriages (celestial vehicles), while vermilion and emerald chariots speed from the realm of pure emptiness. The Mysterious Bureau (celestial administration) operates with thunderous efficiency, and cinnabar edicts (divine documents) transmit like swift winds. The master earnestly requests the completion of this salvation work to liberate the departed souls.

The phrase "Great Pervading Primordial Qi" (the fundamental energy permeating heaven and earth) recurs throughout, representing the core power of this salvation ritual. The master recites the "Chapter of Great Pervading Primordial Qi" three times, invoking savior deities from the ten directions, including:

• The Sovereign of Long Life from the Southern Pole (immortal governing longevity)
• The Great Divine Sima Who Saves the World (major deity of universal salvation)
• The Compassionate Elder Han Who Loves Life (transcendent official of merciful deliverance)
• The Director of Fate and Registrar (deities overseeing the registers of life and death)

With utmost sincerity, the master petitions the Thirty-Two Celestial Emperors of the Three Pure Heavens (Qingwei Tian, Yuqing Tian, and Dachi Tian), requesting golden rice and jade nectar (celestial sustenance) to relieve the suffering of beings in the Three Paths of hell, and fire dates with pears (immortal fruits) to satisfy their hunger. On behalf of the ritual sponsor, he prays that through divine transformative power, the offered delicacies might multiply into a vast banquet to nourish all departed souls.

Finally, heartfelt supplications are made to the Great Emperor of Vermilion Mansion from the Southern Pole and the Great Emperor of Dongyang from the Northern Pole, along with other directional sovereigns, hoping the souls may find spiritual peace and liberation from the sea of suffering. The entire scripture brims with earnest longing for the deities' compassionate salvation, vividly expressing Daoist religious sentiment in delivering departed spirits.

This passage is a prayer text from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, primarily describing the ritual process for delivering deceased souls from purgatory.

The first section invokes the Great Yin Yellow Blossom Primordial Sovereign (Taiyin Huanghua Yuanjun), a Daoist goddess governing the underworld. It beseeches her compassionate attention, asking her to employ divine power to purify the souls of the departed with the essence of the sun and moon ("condensing the radiance of the sun and moon"). The text calls upon the pure yang fire of the sun (symbolized by the yang sui, an ancient bronze mirror used to focus sunlight for fire-making) to cleanse the turbid energies of the underworld. It further implores heavenly grace to send down the sacred waters from the Well constellation (one of the 28 lunar mansions) and the divine flames of the Southern Yama King. With the aid of the Five Directional Divine Dragons and the Nine-Headed Phoenix (mythical Daoist beasts), the souls are refined and elevated, their earthly impurities washed away, allowing their form and spirit to ascend.

The second section appeals to the Supreme Jade Dawn Dao Lord (Xu Huang Yuchen Taishang Daojun) and other high deities. It seeks the power of the Jade Register (a Daoist document for salvation) and the Golden Scripture (texts for deliverance) to compel the underworld officials to assist in the salvation rites. The prayer asks for the descent of immortal scriptures carried by purple phoenixes and precious scrolls guarded by azure dragons, so that divine light may pierce the Ninefold Darkness of the underworld, enabling the souls to transcend the Three Wretched Realms (hell, hungry ghosts, and animal rebirth) through their accumulated merit.

The third section invokes the Most High Lord of Salvation from Suffering (Taiyi Jiuku Tianzun), a great deity dedicated to delivering the deceased. This sovereign resides in the Palace of Wondrous Splendor in the Realm of Eternal Joy, responding to cries of suffering by bestowing celestial nectar from the Heavenly Treasure Spring and the healing branches of kongqing (a divine herb). His majestic power pervades the Ten Directions and Three Realms, radiating auspicious light of a hundred jewels and the wondrous qi of ninefold blossoms, embodying boundless compassion. The text concludes by dedicating this salvation ritual to a specific individual.

These passages reflect the core principles of Daoist liandu (refinement and deliverance) rituals: through symbolic elements like solar-lunar essence, sacred fire, and divine waters—combined with scriptural incantations and divine intervention—the souls are purified and elevated. The repeated emphasis on the "miraculous power of divine transformation" and the "mystery of spiritual communion" underscores the Daoist belief that salvation requires both celestial assistance and the proper performance of liturgical rites.

This scripture passage depicts a Lingbao School (灵宝派) Daoist ritual for the salvation of wandering souls, comprising several key elements:

The text first describes the plight of souls in hell: the underworld is filled with poisonous vapors and karmic obstructions (smoke formed from sinful deeds), where souls are imprisoned behind bronze walls and iron barriers, enduring eons of suffering with no hope of liberation. Mount Luofeng (罗酆山, the Daoist conception of the netherworld) is portrayed as particularly dark and desolate, with souls wailing incessantly.

It then details the salvation process through Daoist ritual: the radiant light of Lingbao Tianzun (灵宝天尊, the Celestial Worthy of Numinous Treasure) must illuminate the underworld to make prison guards cease their tortures. The scripture mentions using two sacred lights—"white jade radiance" (白玉毫光) and "purple-gold auspicious aura" (紫金瑞相)—to brighten the dark realms, freeing souls from their shackles and opening the path to celestial realms.

Specific salvation methods include: having souls ride on "incense-cloud banners" (香云幡, ritual banners for salvation) and harnessing the power of blue lotuses (symbolizing purity) for rebirth. The true light (真光) shines universally across the Three Realms (三界: heaven, earth, and water), ensuring unobstructed passage for departing souls.

The ritual incorporates the "Spell for Breaking Fengdu and Opening the Path" (破酆都开业道咒), to be recited twelve times. This incantation primarily invokes the boundless radiance of Lingbao Tianzun to shatter hell's darkness, enabling souls to ascend via the incense-cloud banners.

The final section involves summoning various celestial beings—including heavenly immortals and deities—to partake in the incense offerings (霞供) and purify the ritual altar. The entire ceremony emphasizes sincere devotion as essential for moving heaven and earth to universally deliver all beings.

This passage presents the complete liturgical framework of Daoist soul salvation, embodying the tradition's compassionate ideal of "universal deliverance" (普度众生).

This is a ritual text from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, describing the process of summoning souls from the six realms of existence to receive deliverance.

First, with utmost sincerity, the officiant summons beings of the human realm and their kin, praying that through the power of the Three Treasures (Dao, Jing, and Master), they may all gather beneath the sacred banners tonight and come to the altar to receive the merit of liberation. Next, in sequence, the ritual calls upon beings from the hell realm, the hungry ghost realm, and the animal realm, as well as those born from womb, egg, moisture, or transformation. It also includes solitary spirits and lingering souls from the wilderness, those who died without descendants, and even the nine generations of ancestors of the ritual sponsor, relatives from past kalpas, and karmic creditors from past and present lives.

Once the summoning is complete, the sacred banners are led to the altar. Through celestial Qi (primordial energy), the heavenly souls are guided, while the earthly gate is opened to receive the earthly souls. The departed souls seem to hear the call, see the guiding shadows, and urge one another toward the orchid-scented purification pool, preparing to pay homage at the immortal throne.

The scripture explains that sentient beings accumulate karmic obstacles due to worldly attachments, suffering from illness in life and remaining bound by debts across three lifetimes after death, leading to the dispersal of their Shen (spirit) and the decay of their form. Only by following the Purple Ultimate Golden Talismans (decrees from the highest celestial court) and the Pure Subtle Jade Edicts (divine mandates of immortals) can their souls be reintegrated, their human form restored, and their karmic afflictions dissolved—allowing both body and spirit to undergo refinement.

The final section, the "Five Palaces Refinement of Form Chapter," describes the transformation of the physical form through the Five Phases: in the east, red apricots nurture verdant essence; in the south, cinnabar nourishes fiery brilliance; in the west, golden needles regulate auspicious Qi; in the north, dark ink liberates the fluids of the underworld; and at the center, the Lingbao (referring to the Celestial Worthy of Primordial Beginning) governs the vital energies of all directions, ensuring the Five Phases circulate through the void in a profound and mystical union. This passage exemplifies the Daoist practice of refining departed souls through the generative cycles of the Five Phases.

This scripture primarily expounds Daoist methods for redeeming lost souls, healing illnesses, and cultivating body-mind harmony.

The opening section describes the healing of various ailments and misfortunes: the paralyzed and lame regain mobility, the deaf and blind recover their senses, self-mutilators and suicides are physically restored, those harmed by abortions retrieve their dispersed souls, victims of poisoning and premature death strengthen their constitutions, while lightning strike victims and the spiritually confused preserve their souls intact.

It then introduces the Five Directional Emperors (Green, Red, White, Black, and Yellow Emperors) who respectively guard the five viscera: the Green Emperor protects the liver, the Red Emperor nourishes the heart, the White Emperor supports the lungs, the Black Emperor regulates the kidneys, and the Yellow Emperor stabilizes the spleen. Through cultivating "Brahma Qi" (primordial energy), practitioners may purify every part of their physical form.

The text details resurrection practices: by harmonizing Yin-Yang (symbolized by Li and Kan trigrams), flesh regenerates on bare bones; through redeeming the dying, their souls remain intact; and via "nine harmonies and ten unions" cultivation, practitioners form the "embryonic infant" (Neidan, internal elixir). The Five Ancient Lords supervise this process, ultimately enabling practitioners to wander freely and ascend to the highest Shangqing heaven.

The latter portion describes purification rituals: washing the body with sacred water to cleanse underworld impurities, ensuring all bodily orifices remain unobstructed. It specifically mentions casting the "Vermilion Sun Talisman" into the water while reciting the "Great Vermilion Sun Refinement Incantation." This mantra summons the Celestial Worthy of Primordial Beginning (Daoism's supreme deity) and celestial beings to assist in soul redemption and skeletal regeneration, granting rebirth to all living creatures—including insects.

The conclusion petitions the Five Directional Emperors and all deities of heaven, earth, and sacred landscapes to witness the severing of underworld connections ("earth roots"), allowing souls to be reborn in the Mystic Metropolis (a Daoist paradise). The entire passage demonstrates Daoism's integrated system of talismans, cultivation practices, and rituals for soul redemption and healing.

This scripture depicts the sacred setting and ritual procedures of Daoist salvation ceremonies. When the ritual master burns incense, refines talismans (fulu), and recites incantations, various deities will respond and descend.

The ceremony involves burning specially crafted clothing talismans (paper garments inscribed with Daoist charms) while chanting specific mantras. After completing the purification bath ritual, the master dons the celestial Six-Zhu Immortal Robe (the lightweight garment worn by heavenly immortals in Daoist belief), whose eight-pointed star patterns subtly embody the cosmic principle of "square within and round without." The master maintains dignified posture and light footsteps, as if ascending to the maple-wood celestial palace (fengchen, meaning heavenly court) to pay homage before the lingzhi-adorned throne (zhizuo).

The solemn audience ritual follows: first reverent bows to the supreme "Great Dao of Limitless Supreme Clarity," then to the "Thirty-Six Honored Scriptures" containing Daoist teachings, and finally to the "Great Master of Mysterious Center" (usually referring to Laozi). Ninefold prostrations are made toward Tiger Pass (a Daoist sacred site) while earnest blessings are sought from the Lion Throne.

The scripture states that Heaven clearly perceives the practitioner's sincerity, while mortals must exhaust their reverence. Having long dwelled in the underworld (where Daoism believes souls temporarily reside after death), far from yang-world illumination, people inevitably harbor various desires. Now fortunate to be summoned to the ritual altar, bathed in the true light of celestial deities—radiance like dustless moon dew, shifting as brilliantly as rosy clouds.

The altar arrangement embodies supreme solemnity: the Three Blossoms Throne (symbolizing the seats of the Three Pure Ones) and the Six Jia Spirit Altar (dedicated to the Six Jia Generals) shine in mutual reflection, arrayed with exotic flowers and rare fruits. Golden Boys (immortal attendants) arrange offerings with jade chopsticks, while Jade Maidens distribute food with golden spoons. The fed souls immediately find hunger and thirst vanished, all distracting thoughts dissolved, achieving a state of "clear qi and refreshed spirit (qi shuang shen qing)." Through this ritual nourishment, souls comprehend the truth of Dharma-nature's emptiness.

Key ritual segments include: reciting the "Nectar of Truth Mantra" to purify offerings, chanting the "Six Brahma Food Mantra" for salvation, and proclaiming the Middle Chapter scripture. Through this wondrous transformative feast, souls not only gain liberation from hunger but recover their original nature, transcending eons of starvation.

The scripture concludes reflectively: sentient beings fall into wretched paths by losing their true nature, entangled by karma (a Buddhist concept denoting causal consequences of actions) and karmic debts. Only through tempering with yang essence (pure yang qi in Daoist cultivation) can yin shadows (negative energies) be dissolved, freeing souls from underworld darkness to regain celestial light. After purifying the five viscera with "Stone Mirror's Golden Essence" (a Daoist elixir) and tempering the whole body with "Jade Eyes' Flowing Fire" (an alchemical term for divine light in the eyes), they ultimately attain the pure realm of Southern Heaven (nanqian).

This scripture describes the Lingbao School (one of the major Daoist traditions) ritual of refinement and salvation, where souls of the deceased are purified through the alchemical interplay of water and fire to achieve transcendence.

From the east rises a radiant sun, brilliant as a crimson phoenix, its golden light illuminating heaven and earth. Bathed in this divine radiance, the souls undergo refinement through water and fire, their bodies becoming pure as golden light and smooth as fine jade. All karmic defilements are cleansed, just as the red sun dispels darkness and the bright moon leaves no shadows upon the earth.

The ritual master places the "Dan Yang Talisman" (Danyang Fu) in water while burning it in the fire altar, simultaneously reciting the "Great Dan Yang Refinement and Salvation Incantation." Through this dual refinement of water and fire, the souls' forms are remade, achieving purity of the six senses (sight, hearing, smell, taste, touch, and thought) and liberation from bondage. Both internally and externally, they become as clear as a polished mirror, enabling them to ride fire dragons in ascension or mount golden tigers (celestial steeds) to roam the heavenly realms.

The scripture also references essential cultivation methods recorded in the Langhan Ruiji (a key Daoist text): upholding precepts serves as the bridge from the mundane to the sacred, while wearing precious talismans (Fulu) aids in soaring through the void. The ritual first proclaims the "Nine Truths Precepts"—a steadfast vessel on the path of cultivation, capable of ferrying one across the sea of suffering. Those who uphold these precepts may ascend to paradise in life, bypass hell after death, and receive the protection of guardian spirits, ultimately escaping the cycle of rebirth and ascending to the celestial realms.

Next, the "Sheng Tian Register" (Register of Heavenly Birth) is conferred, helping the souls receive the light of the sun and depart the underworld. Through reverence for the Great Dao (Dao), the scriptures, and one's teachers, form and spirit are purified, and profound dharma teachings dissolve karmic obstructions. Those who uphold precepts and wear talismans may ride the radiance of the stars and fly straight to the heavens. This is the fruit of merits cultivated over many lifetimes, and one must maintain a pure heart while awaiting the divine summons.

The ritual concludes with praises to the "Most Exalted Treasure Blossom Perfected One" (Baohua Yuanman Tianzun), extolling the deity's governance of heaven and earth's pivotal mechanisms, the creation of wondrous Daoist methods, and the reverence of the ten directions for this sacred virtue. Through the stages of refinement by water and fire, upholding precepts, and wearing talismans, the ritual enables the souls to transcend rebirth and ascend to the immortal realms.

This passage describes the Daoist ritual for the salvation of departed souls. The officiating priest (referred to as "minister") reports to the celestial realm that the salvation rites for the wandering spirits (幽靈) have been completed. Through the divine protection of the true immortals (眞聖), ordinary departed souls (凡庸) have received deliverance.

When the virtuous merits (功德) reach completion, celestial phenomena respond accordingly: clouds disperse to reveal a clear sky, the Northern Dipper (璇霄) lowers, the Milky Way (銀漢) flows, and the water clock (玉漏) nears its end—all signs indicating the ritual's conclusion. At this moment, the myriad deities (萬乗) stand solemnly at attention while the celestial host (諸天) returns to their respective stations.

The priest reverently invites the immortal procession (霓旌羽葆) to return to the celestial palaces (鬱羅) of the heavenly realm, with the wind-borne banners and moon-canopies (月蓋風旂) retreating to the immortal abodes (劫仞). Though reluctant to part, the priest can only bow deeply in farewell.

The "sending forth the perfected" ritual follows: summoning the guardian generals of the altar (主將, 副將, 護道監壇) from the local sacred precinct (本靖) to immediately array their ranks. They escort the liberated souls to the Southern Chang Upper Palace (南昌上宫, the Daoist realm for refining souls) and the Vermilion Prison Fire Mansion (朱陵火府, the institution for soul refinement). In accordance with the Jade Emperor's decree (帝敕), each soul's rebirth (受生) is arranged based on their karmic merits (隨果) accumulated during life.

The ceremony concludes with the reading of escort documents (宣護送牒) and recitation of the "Scripture on Salvation" (上天度人章). Following ritual protocol, the departed souls are sent onward (送亡靈如儀), and the priest returns to the altar (回壇). The phrase "向來" commonly marks the ceremonial conclusion in Daoist liturgy, signifying the ritual's successful completion.

This scripture excerpt comes from Volume 114 of the Lingbao Lingjiao Jidu Jinshu (《灵宝领教济度金书》), which meticulously documents the complete salvation rites of the Lingbao tradition during the Song Dynasty. The text preserves the intricate liturgical details of the Southern Chang salvation rituals practiced by the Celestial Masters (天师) lineage, including talismanic water rituals (符箓), purification ceremonies (齋醮), and the crucial moment when the Three Pure Ones (三清) descend to witness the salvation of souls through the dual cultivation (性命双修) of inner alchemy (内丹) practices.