《靈寶領教濟度金書》Vol. 115

This is a Taoist salvation ritual (religious ceremony) recorded in the Lingbao Lingjiao Jidu Jinshu, specifically designed to deliver female souls trapped in the Blood Lake Hell. Transmitted by the Southern Song dynasty master Ning Quanzhen and compiled by Lin Lingzhen, the ritual begins with priests performing the "Pacing the Void and Purifying Sprinkling" (stepping in Yu Steps while sprinkling purified water to cleanse the ritual space), followed by reverent invocations to summon various deities.

The presiding priest, humbly referring to themselves as "the unworthy officiant," sequentially invites:

First, the highest underworld deities—Beiyin Fengdu Great Emperor (supreme Taoist underworld divinity), Dongyue Tianqi Rensheng Emperor (the sacred Mount Tai deity governing life and death), and the Ten Palace True Lords of the underworld (the Ten Yama Kings). Also summoned are the Great Deity of Dark Waters (water realm divinity), the Great Deity of Five Paths (overseeing reincarnation), and the rulers of the Nine Nether Hells and Blood Lake Hell—along with underworld officials who record sins, punishing spirits, and local deities like City Gods and Earth Gods.

The text poetically describes divine compassion: like auspicious clouds descending from the Three Pure Ones (Sanqing) heavens, or the primordial wisdom-light of the Chi-Ming cosmic era, capable of saving souls from northern darkness and guiding them to rebirth in the Southern Palace of Eternal Life. Special emphasis is placed on delivering those drowning in the Blood Lake Hell—a unique Taoist hell where women were believed to fall due to menstrual pollution—through these deities' mercy.

The formal sacrificial phase then begins: during the "First Offering," scattered flowers are presented as devotion. The priests again invoke the deities, contrasting the radiant splendor of the celestial Purple Court with the underworld's grim terror, highlighting the gods' power to discern virtue and redeem souls.

Through solemn chanting, offerings, and prayers, the ritual harnesses divine power to rescue souls from hell, embodying Taoism's compassionate ideal of universal salvation. The "Blood Lake" belief reflects Song-dynasty Taoism's gendered notions of sin and redemption.

In the Daoist scripture Lingbao Lingjiao Jidu Jinshu, this passage depicts the suffering souls in hell and the ritual invocation for their deliverance by divine beings.

The underworld contains ten palaces and six caverns (referring to the Ten Courts and six layers of hell), stern and terrifying. Souls sink in the five sufferings and three wretched paths (five types of torment and three negative rebirth destinies), with the Blood Lake Hell (a special hell punishing female souls) as cold and merciless as the Iron Encircling Mountain. Buffeted by karmic winds (winds of retribution), these confused souls are forced to consume filth, where both noble and humble face judgment regardless of earthly status. Clutching grievances in torment, their imprisonment makes them forget the passage of time, forever denied the Three Treasures (Dao, scriptures, and masters), eternally severed from the Nine Pure Heavens (Daoism's highest celestial realm).

Though such suffering results from karmic retribution, Heaven pities the ancestral Qi (primordial energy) inherently present in all beings, unable to bear their eternal damnation. Divine beings, upholding celestial will, employ compassionate dew to dissolve thunderous wrath, transforming blades into trees while quelling disasters of water and fire. Through the Three Pure Ones' (Sanqing) protection, they seek to deliver souls from the Nine Darkness Hells, absolve sins, open the gate of life, and close death's door.

The text specifically invokes the Northern Yin Fengdu Great Emperor (supreme ruler of hell), the Eastern Peak Tianqi Rensheng Emperor (Mount Tai deity governing life and death), and the Ten Palace Lords of the underworld, along with local deities like City Gods and Earth Gods, to jointly deliver souls of miscarried fetuses or mothers/children who died in childbirth. These souls languish in the Blood Pool Hell, where even sacred scriptures cannot warm their frozen hearts. Though this stems from karmic debts across three lifetimes, devout prayers seek the Celestial Honored Ones' absolution.

Finally, the ritual master (zhai host) establishes a Mystic Altar for sincere repentance. Through the Golden Truth Liturgy (Jinzhen Keyi), they perform teachings to beseech deliverance from endless kalpas of suffering. The ceremony includes wine offerings and flower scattering, expressing reverent devotion to the divine.

This scripture describes the Lingbao School's Zhaijiao (purification ritual) Keyi (liturgy) for redeeming lost souls, containing several core elements:

First, the ritual master opens the path to the Nine Nether Hells through "Jade Casket Memorials" (inscribed jade tablets) and "Vermilion Petitions" (writings in cinnabar ink), petitioning the Three Qi (heavenly, earthly and watery energies) to descend divine light. This appeals to the Three Officials (Celestial, Earthly and Watery Officials) for absolution of the souls' transgressions. Special emphasis is placed on aiding two types of souls: those awaiting redemption and those imprisoned in hell, helping them eliminate karmic obstacles and escape the underworld.

The ritual includes the "Severing Roots and Cutting Stagnation" technique, which means cutting off the karmic roots of souls to restore their original Shen (spirit), enabling them to transcend the chaotic underworld and attain rebirth. The entire redemption process emphasizes following the Heavenly Emperor's decree while restraining divine majesty, embodying the Daoist compassionate principle of "treating all beings equally."

The "Threefold Offering" constitutes an essential ritual sequence - initial, secondary and final offerings. During the final offering, flower scattering (symbolizing charity) occurs while proclaiming the descent of the "Primordial Jade Talisman" (the decree of the Celestial Worthy of Primordial Beginning) to the underworld. Through "Flying Void Steps" (the master's ritual pacing of the stars), memorials are delivered to the celestial court.

The ritual summons numerous high-ranking deities including the Three Pure Ones (Celestial Worthy of Primordial Beginning, Celestial Worthy of Numinous Treasure, and Celestial Worthy of Dao and De), the Great Compassionate Savior of Suffering (specialized in soul redemption), and the Three Officials (ruling heaven, earth and water realms). Notably featured is the "Hell-Breaking Ceremony," a specialized segment for smashing hell realms to save souls, performed alongside the "Blood Lake Lantern" (a ritual implement for redeeming women who died in childbirth).

The liturgy concludes with "Returning to the Furnace" (closing the ritual space) and "Sending Back the Divine Chariot" steps. The text repeatedly emphasizes sincere devotion, believing only through this can souls obtain "escort by divine guardians" and avoid the suffering of "hellish confinement."

This scripture describes a Daoist Zhaijiao ritual (a ceremonial offering for blessings) to deliver departed souls. It recounts how the Nine August Sovereigns of Heaven, the Five True Lords of Numinous Treasure from Shangqing (Highest Clarity), and numerous other Daoist deities descend upon the altar to receive offerings and assist souls in transcending suffering.

The text begins by enumerating the sacred titles of various deities: the True Lord of the Dao from the Nine August Sovereigns of the Central Heaven, the Five True Masters of Numinous Treasure from Shangqing, the Celestial Lords of the Three Offices at the Pivotal Mechanism of Supreme Mystery, the Great Compassionate and Sixfold Merciful Saviors of Suffering, among others. Each deity oversees distinct responsibilities—some guide human deliverance, some relieve suffering and distress, while others supervise the cycles of life and death.

It then explains the cosmogonic principles: from primordial undifferentiated chaos, the clear Qi ascended to form heaven while turbid Qi condensed into earth. The movement of Yang created Qian (Heaven), while Yin's movement formed Kun (Earth). Brightness became humanity, darkness became ghosts. Humans, lost in worldly dust, forget the vital techniques for nurturing Jing (essence), Qi (vital energy), and Shen (spirit), drowning in seas of desire until meeting their mortal end.

The Primordial Sovereign (one of Daoism's supreme deities) descended the Three Original Qi (primordial energies), while the Heaven of Subtle Purity (one of Daoism's Thirty-Six Heavens) dispelled darkness. By opening the Jade Repository (a treasure chest containing scriptures) and expounding teachings, suffering souls are liberated. Divine lamps illuminate the Nine Darknesses (hell realms), transforming the Lake of Blood (a hellish blood-pond) into cool purity, turning obscurity into radiance.

Finally, the ritual master (zhai host) petitions on behalf of the deceased and all wandering souls from the ten directions: may the assembled deities, through the wondrous light of Numinous Treasure (divine radiance from Daoist sacred implements), illuminate the underworld, delivering souls from the blood-pond's torment to rebirth in celestial realms. During the rite, the "Opening the Netherworld Talismans" (Fulu for soul deliverance) are burned, invoking the Celestial Worthy of Primordial Deliverance (a deity specializing in soul guidance) to receive the departed.

This passage describes a Daoist ritual for the salvation of departed souls, where the priest offers incense and prayers to the deities of the underworld. The priest first reverently lights incense to honor the various rulers of the netherworld: those who govern the twenty-four major hells and the eighty-one great hells, the lords who oversee the Three Paths and Five Sufferings (the Daoist concept of three evil destinies and five tormented hells), as well as the rulers of the Avīci Hell (the unrelenting hell), the Gorge of Stones Hell, and the Lake of Blood Hell within the Iron Encircling Mountains (a location of hell described in both Buddhist and Daoist traditions). Simultaneously, homage is paid to the countless underworld officials, including the Great Deity of Corpse-Flipping, the Divine King of Casting Corpses, the Ghost King Who Devours Hearts and Brains, along with the local City Gods (guardian deities) and Earth Gods (local land deities).

Through the burning of incense, the priest expresses reverence and offerings to all these deities, while also proclaiming the solemn majesty of the underworld: in the courts of darkness, the deities are awe-inspiring and mighty, having weighed the sins of sentient beings for countless ages. They strictly enforce the celestial decrees yet govern the human realm with compassion. When exercising their authority, they are as severe as autumn frost, yet when judging good and evil, they are as warm as winter sunlight.

The text then speaks of the preciousness and fragility of human life: humans are born with innate spiritual nobility but are often deluded by the Five Thieves (greedy desires) and the Three Worms (evil thoughts). Life is fleeting, and few remember their original spiritual essence (ancestral Qi); after death, it is difficult to escape the underworld's judgment of one's fate (Yuan Chen, the ruler of destiny). Particularly tragic are the souls adrift in the Lake of Blood Hell (a Daoist hell where women who died in childbirth are said to suffer due to blood pollution), whose plight is most pitiable.

Thus, the Daoist patriarchs (Xuan Yuan) opened the gate of salvation, transmitting the decrees of the Three Qi (Heaven, Earth, and Humanity) and the Five Primordial Energies (the essence of the Five Phases) through the Celestial Script of Cloud Brocade and the Dragon-Seal Phoenix Inscriptions (sacred Daoist scriptures), showering grace upon the Ninefold Darkness of hell. Following the liturgical norms of the Zhaijiao (purification ritual), the priest lights the ritual lanterns as a ladder to liberate the departed souls. This ceremony is performed for a specific deceased individual and all souls in the ten directions who perished in childbirth (known as "birth souls"). These fragile souls, like reeds and thistles, met untimely deaths due to the calamities of childbirth and remain trapped in the pollution of blood.

The priest meticulously arranges the ritual altar according to the precepts of fasting and covenant: sand is spread to symbolize the hells, the altar gate represents the Iron Encircling Mountains, and the Lamp of Wisdom is lit to illuminate the Gorge of Stones Hell. With sincere devotion, the priest prays that the underworld officials may pardon the sins of the departed, cease their punishments, and embody the Dao's virtue of cherishing life, showing mercy to these unfortunate souls. May the Lake of Blood transform into a cool, clear pond, allowing the Dao's Qi to flow freely; may the instruments of torture become a forest of jewels, bathed in spiritual light. May all souls escape the cold night of suffering and bask in the warmth of the rising sun. Finally, the priest bows deeply in reverence, returning to the Supreme Dao and paying homage to the two highest deities of Daoism: the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) and the Celestial Worthy of Numinous Treasure (Lingbao Tianzun).

This scripture describes the Daoist ritual of breaking through hell realms to liberate lost souls, specifically focusing on salvation for those trapped in Avici Hell (the endless hell). Here's a modern interpretation of key elements:

The sacred name of Lord Daode Tianzun (one of the Three Pure Ones/Sanqing) is supremely precious, rarely heard even across countless kalpas. At this moment, all underworld officials from the nine layers of hell must sincerely submit, following the Jade Decree of the Celestial Worthy to descend golden talismans (Fulu) capable of dismantling hell realms. These talismans open the gates of darkness, pardon sinful souls, and set the cosmic winds and fires into ceaseless motion.

The ritual masters reverently invoke immortals from the Lingbao Qingxuan Palace to wield these hell-breaking talismans. All relevant deities must swiftly ride cloud chariots to the ritual altar. Following celestial statutes, the priests will open the gates of hell while expressing the sincerity of the ritual sponsor (Zhaizhu) and proclaiming the compassionate nurturing power of the Heavenly Emperor. Special emphasis is placed on using the Blood Lake Hell-Breaking Talisman (specifically for women who died in childbirth), which is recited according to ritual protocol before being burned.

Participants chant esoteric mantras while circumambulating the altar, praising the sacred name of "Yuanhuang Kaidu Tianzun." The procession arrives before Avici Hell, where talismans emitting wisdom-light are burned.

The scripture records: South of Fengdu's (the Daoist underworld) Great Iron Encircling Mountain lies Avici Hell. Regardless of earthly status, all evildoers fall into this realm after death, enduring alternating torments of water and fire through countless deaths and rebirths without liberation. Like mustard seeds falling into rock crevices, escape seems impossible—eternal darkness prevails. Now the ritual sponsor seeks salvation for a specific deceased soul and all women who perished in childbirth. By invoking the Celestial Worthy's name and lighting the Jade Register Divine Lamp (a special ritual implement), wisdom-light illuminates hell, allowing sinful souls to recognize their past lust-driven transgressions and understand the joy of virtuous living.

Through this supreme merit, the deceased will have their criminal records erased from the Northern Yin Fengdu registers and attain rebirth in the Southern Palace (heaven). The ritual masters continue chanting while wielding ceremonial staves (ritual swords) to perform esoteric techniques, burning talismans that recall radiant light.

The text vividly depicts Avici Hell's horrors: layer upon layer of fortified gates south of the Iron Encircling Mountain, where hell officials strictly enforce celestial laws. Souls remain entangled in karmic nets until comprehending profound mysteries brings liberation. Through the compassionate blessings of Yuanshi Tianzun, souls swiftly depart the dark hells, ascending to the Vermilion Mansion's Cinnabar Platform (abode of immortals). The ritual further guides souls through the Rocky Gorge Hell (another hell realm), again using wisdom-light talismans for salvation.

According to canonical texts, in the southeastern direction of the vast Iron Encircling Mountains (the hell-realm boundary in Buddhist cosmology) lies Avīci Hell, there exists another purgatory called "Xiaoshi Hell." Those who commit sins during their lifetime will fall into this abyss after death. This hell narrows downward like a funnel, with only a single crevice as entrance, where sinful souls are swept in by karmic winds (the winds formed by cause and effect). Its interior is hollow yet its outer shell impenetrable, filled with poisonous brews and toxic liquids. Here, damned souls endure endless nights of torment across kalpas spanning millions of years, deprived even of hearing the sacred names of the Triple Gem (Buddha, Dharma, Sangha).

Now, a pious patron hosting this ritual seeks salvation for a specific deceased soul and all women who perished in childbirth. By invoking the sacred titles of the Celestial Worthy and lighting the Jade Register Divine Lamps (ritual lamps used in Daoist ceremonies), this wisdom-light illuminates the darkest hells, allowing all sinful souls to perceive radiance and awaken to their earthly transgressions. Like sunlight dispelling darkness, this luminous wisdom eradicates afflictions; the Dharma-rain (teachings pouring like rain) cleanses defilements, while merits of salvation are recorded on jade tablets (immortal registers of deeds) and golden scrolls (celestial documents) assist their rebirth. Through these immeasurable virtues, all trapped souls are liberated toward pure rebirth.

Next comes the hymn to the Three Celestial Masters (supreme Daoist deities), beseeching their descent upon Xiaoshi Hell to deliver souls of women who died in childbirth, guiding them to the realms of immortals. The ritual master wields a talismanic staff (ritual implement) to perform the ceremony, burning the Radiance-Returning Talisman (a salvific fu-talisman).

Beneath the Iron Encircling Mountains, Xiaoshi Hell governs the netherworld from its southeastern maritime abyss. Stern celestial statutes turn the ledgers recording evil deeds, where cosmic laws stand inviolable. Above the Nine Heavens, purple qi envelops the phoenix terraces (divine abodes), while across the Ten Realms (Buddhist tenfold cosmology), crimson prisons dissolve into emptiness. Grateful for the primordial grace of the Celestial Worthy of Original Commencement (Yuanshi Tianzun), souls escape the frozen pool hells and ascend to celestial domains.

The ritual then shifts focus to the "Blood Lake Hell." Scriptures describe this lake of congealed blood at the northern extreme of Xiaoshi Hell within the Iron Encircling Mountains. Women who perish in childbirth inevitably sink into its depths, where blood-waves surge endlessly amidst foul tides and absolute darkness. Neither imperial pardons nor celestial mercy penetrate this abyss. Divine records detail punishments like "corpse-tossing and body-flaying," while demonic executioners perform "brain-devouring and heart-gnawing" tortures through endless kalpas of unceasing retribution.

The patron continues invoking the Celestial Worthy's sacred names and lighting Jade Register Lamps to deliver the specified deceased and all childbirth victims. Wisdom-light floods Blood Lake Hell, awakening souls to their transgressions against the Three Primes (heaven-earth-water officials). As black karma dissolves, their spiritual radiance integrates the Five Phases (metal-wood-water-fire-earth), attaining rebirth.

This passage describes a Daoist ritual for the salvation of deceased souls, particularly focusing on women who died during childbirth (known as "souls of birth-death"). Zhuling refers to the Celestial Worthy of Zhuling Who Delivers Life, a deity specifically responsible for guiding departed souls to ascension. The "Blood Pond Hell" is a realm in Daoist cosmology where women who died from hemorrhages during childbirth undergo purgation.

The scripture first invokes the Celestial Worthy of Primordial Beginning (the Supreme Sovereign of the Three Heavens) to descend into the Blood Pond Hell, using his supreme power to open the gates of the underworld. The phrases "dragon talismans ride the night" and "phoenix edicts mount the dawn" depict celestial officials carrying divine decrees, tirelessly transmitting the command for soul salvation between heaven and earth day and night.

It then portrays the miraculous effects of the salvation ritual: the dark hell is illuminated by sacred lamps (divine lights shatter darkness), the bronze walls and iron barriers of the underworld transform into colorful banners to receive souls, and the once torturous pools of water and fire become auspicious clouds and sweet dew. After being bathed in holy radiance (morning light baptism), the souls are cleansed of karmic defilements (purifying karmic stains), becoming as pure and untainted as empty space.

Finally, the souls attain liberation: they comprehend the truth of the cycle of life and death (penetrating the mechanism of endless transformation), realize the eternal Dao (awakening to true constancy), shining like pearls in the vast sea (a luminous pearl glowing in the azure ocean) or the moon illuminating the clear sky (the jade hare's essence radiant in celestial heights). The punishments of the Three Wretched Paths (hell, hungry ghosts, and animal realms) thereby cease, allowing all souls to equally return to the Limitless Dao.

The entire passage embodies the Daoist compassionate ideal of "boundless salvation," demonstrating how even the most suffering souls can attain deliverance through sacred rituals and the numinous power of the Celestial Worthies. "Iron Enclosure" refers to the iron mountains surrounding hell, while "Jade Void" denotes the Jade Void Palace where the Celestial Worthy of Primordial Beginning resides.