《靈寶領教濟度金書》Vol. 129

This scripture documents the complete procedure of a Daoist "Stellar Salvation Ritual" (Duxing Zhai), compiled by Master Lin Lingzhen of the Southern Song dynasty, representing an important liturgical text of the Lingbao tradition.

The ceremony begins with the presiding Daoist priest (referred to as "this humble servant") performing preparatory rites: burning incense while reciting scriptures, visualizing the forms of ancestral masters (cunxiang shizhen), chanting protective incantations (weiling zhou), striking the ritual drum twenty-four times, and consecrating the incense burner. These steps purify the ritual space to welcome the descent of divine beings.

The priest recounts his spiritual journey, acknowledging that while fortunate to have encountered the Daoist teachings, he has yet to attain the reclusive mountain-dwelling state of complete union with the Dao (daohe zhen), still dwelling among worldly affairs. Now, through ancestral masters' grace, he presides over this tenfold salvation ritual (shihui duren) for the deceased. With reverent trepidation, he sequentially invites various deities to the altar:

First summoned are the Three Pure Ones (Sanqing) - the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Great Dao Lord of the Most High (Taishang Dadaojun), and the Most High Lord Lao (Taishang Laojun), along with other primordial deities like the Ten Directions' Numinous Treasure Celestial Worthies. Next invited are the Jade Emperor (Yuhuang Dadi), the Purple Tenuity Emperor (Ziwei Dadi), and other celestial rulers, followed by ancient transcendents like the Queen Mother of the West (Jinmu) and the King Lord of the East (Mugong).

Subsequently, stellar deities are invoked - the Sun, Moon, and Five Planets, the Northern and Southern Dippers, and the Twenty-Eight Lunar Mansions. Finally, underworld deities are welcomed, including Judge Han (Han Si Zhulu) who oversees mortal registers, and the Great Spirit Overseeing Life (Jiansheng Dashen) who governs birth and death.

Each divine invitation concludes with the supplication: "We humbly beg your responsive radiance to descend upon this altar." This layered invocation reflects the Daoist cosmological hierarchy of "Three Pure Ones and Four Sovereigns" (Sanqing Siyu) and the three realms of heaven, earth, and water. Through this rigorous liturgical procedure, the ritual constructs a sacred space for communication between humans and deities.

This scripture is a divine invocation text used in Daoist zhaijiao (purification ritual) ceremonies to respectfully summon various deities to the altar. Its primary content involves inviting honored gods and celestial officials to descend upon the ritual platform (the sacred space for Daoist sacrificial ceremonies) to receive offerings and bestow blessings.

The invocation begins with several major deities governing life, death, and longevity: the Great Lord of Longevity from the Southern Pole (divine ruler of long life), the Great Sima Deity (controller of human destiny), Elder Han Jun (deity of fate), the Venerated Deity of Life Extension and Calamity Dispelling (overseeing prolonged lifespan and averting disasters), along with the Lord of Infinite Salvation who can revive the dead.

Next come the Five Directional Emperors (five celestial rulers governing the cardinal directions in Daoist cosmology): the Green Emperor Guardian of Hun-soul, White Emperor Attendant of Po-soul, Red Emperor Nourisher of Qi (vital energy), Black Emperor Regulator of Blood, and Yellow Emperor Central Ruler. Also summoned are protective deities like the Great Demon Kings of the Three Realms and the Flying Celestial Kings of the Ten Directions.

The text then invites guardians of Daoist scriptures: protectors of the Thirty-Six Honored Scriptures (collective term for major Daoist texts), the Jade Attendants and Maidens from the Purple Tenuity Upper Palace of Mysterious Metropolis (celestial palace), and the Mighty Spirits of the Three Caverns (protectors of the Three Dong scriptures).

Subsequent invitations extend to important Daoist patriarchs and perfected beings: the Great Master of Mysterious Center (prominent Daoist patriarch), the Great Master of the Three Heavens, the Celestial Sovereign of Primordial Truth (ancient scripture-transmitting immortal), the Perfected of Marvelous Practice, along with immortals from various grotto-heavens and scripture-transmitting masters.

The liturgy continues with deities from the Lingbao (Numinous Treasure) tradition: Jade Youths and Maidens from the Thirty-Two Heavens, meritorious officers and messengers, plus deities governing natural forces like heaven-earth, sun-moon, and rivers.

Finally come protective spirits specific to Lingbao rituals: the Immortal Officer of Ritual Supervision, six departments of duty-performing immortals, altar guardians, and local earth deities.

The recurring phrase "We humbly beg your responsive manifestation to descend upon this altar" expresses devout supplication for divine radiance, while "Your servant reverently presents this invitation" is the presiding priest's standard formula of respect. This invocation text reveals the vast pantheon of Daoist deities and the meticulous structure of zhaijiao ritual protocols.

This scripture is a prayer text used by the Lingbao (Numinous Treasure) tradition of Daoism during salvation rituals (Zhaijiao) for the deliverance of deceased souls. It consists of two main sections: the Initial Offering and the Secondary Offering.

The Initial Offering conveys the presiding priest’s solemn declaration to the deities: Having been granted the opportunity to cultivate the Dao, the priest has vowed to liberate all beings. Now, a patron (the sponsor of the ritual) grieves deeply for a departed loved one, whose soul remains trapped in the dark realms of Mount Luofeng (the Daoist underworld). To aid this soul, the priest invokes the supreme power of the Dongxuan Lingbao Jing (Scripture of the Numinous Treasure of the Cavern of Mystery), a sacred text associated with the Celestial Worthy of Numinous Treasure (Lingbao Tianzun). The priest and fellow practitioners purify themselves, set up an altar according to liturgical protocols (Keyi), and perform ten recitations of the scripture alongside six daily ritual periods (Liushi Xingdao). Through the use of white petitions (Bai Jian) and golden talismans (Jin Fu), they seek salvation for the deceased. Ultimately, the ritual achieves completion, and the soul is freed from the suffering of the underworld, restored to light.

The Secondary Offering continues the supplication: The soul, now granted divine approval for ascension by the Purple Palace (Zi Que, the celestial court), attains enlightenment upon hearing the teachings of the Dao. The priest further implores the deities to command underworld officials to erase the soul’s karmic records and escort it to the Vermilion Palace (Zhuling Gong), where it may receive refinement and instruction. May the Three Wretched Paths (hell, hungry ghosts, and animal realms) be liberated, and the Six Realms (heavenly, human, asura, hell, hungry ghost, and animal) receive grace. May the fiery seas and icy pools of hell transform into cool serenity, and the mountains of knives and forests of swords become auspicious groves.

The text references key ritual concepts: "Ten Recitations" (Shi Bian Zhou Hui) reflects the Lingbao belief that ten recitations complete the merit of the ritual, while "Six Periods" (Liushi) refers to the daily practice segments—dawn, midday, sunset, early night, midnight, and late night. "White Petitions and Golden Talismans" (Bai Jian Jin Fu) are ritual documents and talismans (Fulu) used in salvation rites. The entire ceremony exemplifies Daoist cultivation practices that employ scripture recitation and liturgy to deliver souls from suffering.

This passage is from the Lingbao Lingjiao Jidu Jinshu (Numinous Treasure Scripture for Salvation and Deliverance), a Daoist liturgical text describing the ritual process through which a master assists deceased souls in liberation from suffering while praying for cosmic harmony.

During the ritual, the master first invokes blessings for all wandering souls—those lingering in desolate forests or abandoned wilderness—as well as all living beings, whether birds, beasts, insects, fish, or plants, that they may be freed from negative karma and attain rebirth. Simultaneously, prayers are offered for cosmic order: that the stars shine brightly, winds and rains come in due season, mountains and rivers remain auspicious, and the human world be spared calamities, plagues, and war. May the people live in peace and prosperity, and may the teachings of the Dao flourish.

As the ritual draws to a close, the master reverently announces: the incense and candles near their end, the bells and chimes fall silent, the scriptures are returned to their precious cases, and the celestial deities withdraw to their respective abodes. Though the masters must now depart the altar and return to the mundane world, they do so with utmost devotion, bowing repeatedly in reverence to send off the sacred presence.

The ritual concludes with the "Returning the Stove" (复炉, Fulu) ceremony, where the masters chant the "Hymn for the Chariot’s Return" (回軿颂, Huipingsong) and the "Hymn of Departure from the Hall" (出堂颂, Chutangsong). During the Ten Directions Confession, special repentance is made to the celestial lords of the East, including the Supreme Numinous Treasure Celestial Worthy of Boundless Greatness (无极太上灵宝天尊, Wuji Taishang Lingbao Tianzun), the deities of the Nine Qi Azure Heaven (九炁青天诸神, Jiuqi Qingtian Zhushen), and the Supreme Great Dao of the Three Pure Ones (太清玄元无上三天无极大道, Taiqing Xuanyuan Wushang Santian Wuji Dadao).

On behalf of the deceased, the master confesses the sins accumulated through the six roots (眼耳鼻舌身意, eyes, ears, nose, tongue, body, and mind) and the three karmic actions (身口意, body, speech, and thought), as well as the entanglements of the five desires and seven emotions. These accumulated transgressions have bound the souls to the Ninefold Netherworld of the East (东方九幽地狱, Dongfang Jiuyou Diyu), where they suffer torment. Through this ritual of repentance, the master seeks to alleviate their hellish suffering and facilitate their deliverance.

This passage is a penitential liturgy from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, detailing the ritual of repentance through scripture recitation to eliminate karmic transgressions and seek divine absolution.

First, repentance is offered to the deities of the southern direction: With reverent incense offerings, we devote our body, mind, and life to the Southern Wuji Supreme Lingbao Tianzun (one of the highest deities), the Southern Pole Laojun, and other celestial beings. We beseech their mercy to absolve the sins of the deceased and their living relatives—transgressions accumulated through the six roots (eyes, ears, nose, tongue, body, and mind), unwholesome actions of the three karmas (body, speech, and thought), and the entanglements of the five desires and seven emotions. May the Southern Three Officials (Heavenly, Earthly, and Water Officials) and the nine celestial bureaus eradicate the karmic roots of our past and present lives, freeing the departed souls from the torments of the Nine Dark Hells in the south.

Next, repentance is directed to the western deities: Again with incense, we submit ourselves to the Western Wuji Supreme Lingbao Tianzun, the Western Hua Gao Shang Emperor, and other divine beings. We implore forgiveness for our transgressions so that the departed may escape the cycle of rebirth and attain natural abundance in clothing and sustenance. The ultimate goal is to achieve immortality and merge with the Dao.

The text mentions "Southern Palaces" (Nangong), referring to the celestial abodes of immortals, and "Northern Courts" (Beifu), denoting the underworld hells. Through this four-directional repentance ritual, Daoists believe they can liberate souls, dissolve karmic burdens, and ultimately attain the cultivation goal of longevity and spiritual vision.

This passage is a penitential ritual text from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, primarily used for redeeming deceased souls and absolving karmic transgressions. The content is divided into penitential rites for the northern and northeastern directions, following similar structures.

The northern penitential section conveys: We practitioners now devoutly burn incense, surrendering our body, mind, and life to the celestial deities of the Northern Wuji Realm. These include the Supreme Lingbao Tianzun (Celestial Worthy of Numinous Treasure), the Great Emperor of Mysterious Heaven of the Five Qi (Five Vital Energies), the Supreme Laozi (Lord Lao), and other important deities of the northern celestial realm. We repent on behalf of deceased relatives for their accumulated transgressions across lifetimes—these offenses include the faults of the six sensory faculties (eyes, ears, nose, tongue, body, and mind), the three karmic evils of body, speech, and thought, indulgence in the five desires (form, sound, scent, taste, and touch), and the seven emotions (joy, anger, sorrow, and others). These karmic burdens have trapped the deceased souls in the Nine Nether Hells of the north (the Daoist underworld where departed souls may reside), subjecting them to endless suffering without liberation.

Through scriptural recitation and repentance, we beseech the Three Great Officials of the North (Daoist deities governing the realms of heaven, earth, and water) and their subordinate 120 underworld bureaus to pardon the deceased’s karmic transgressions across lifetimes. May the Mysterious Heaven’s Director of Destinies (the deity overseeing life and death) inscribe the names of these souls in the Register of Longevity, enabling them to escape the northern hells and ascend to the Southern Palace (a celestial paradise where immortals dwell). May they be freed from the cycle of rebirth, granted abundant clothing and nourishment by nature’s providence, and ultimately attain the Dao to ascend to heaven, merging with the Great Dao.

The northeastern penitential section follows essentially the same structure, with the supplications directed toward the pantheon of deities associated with the northeast. This directional approach to repentance reflects the Daoist concept of "universal salvation through cosmic alignment" (Zhoutian duwang), emphasizing the need for comprehensive redemption of souls across all spatial dimensions.

This scripture passage describes the repentance ritual of the Lingbao (Numinous Treasure) tradition, one of Daoism's major schools, addressing celestial deities of the northeast and southeast directions for confession and salvation. Here are the key elements:

The northeast section involves repentance before the "Supreme Infinite Numinous Treasure Celestial Lord" (Wuji Taishang Lingbao Tianzun) – one of Daoism's highest deities – along with associated divinities including the Heaven of Primordial Azure, Master Nine Numinosities, and Jade Flower Perfected Being, who govern the underworld realms of this direction. The text explains how deceased souls suffer in the Ninefold Nether Prison (Jiuyou), Daoism's deepest hell realm, due to karmic burdens accumulated through "six sensory roots and three karmic actions" (sights, sounds, smells, tastes, touch, and thoughts leading to transgressions) and "five desires and seven emotions" (greed, anger, delusion, etc.). Through scripture recitation and repentance, practitioners seek divine forgiveness to dissolve these karmic obstructions, liberating souls from hell and elevating them to the Southern Palace (Nangong), a paradisiacal realm of rebirth.

The southeast section follows a parallel structure but venerates directional deities like the Heaven of Primordial Cinnabar and the Primordial Elder of Crimson Yang, including fire-associated southern divinities such as the Southern Extremity Laozi and Three Numinous Mysteries of the Heights. The repentance similarly addresses karmic offenses, with particular emphasis on life-governing deities like the Exalted Sovereign of Cinnabar Numinosity and the Southern Palace's Director of Destinies, highlighting the ritual's power to grant the deceased "renewed life and liberated destiny" (haosheng duoming).

Both sections follow identical ritual sequences: first enumerating directional deities, then explaining the causes for repentance (accumulated karmic offenses across lifetimes), describing infernal sufferings, performing scripture-recitation rituals (zhuanjing xingdao), seeking karmic dissolution, and finally praying for ascension to celestial realms. References to "Five Sacred Peaks and Four Holy Rivers" (Wuyue Sidu) symbolize sacred geography, while "Three Officials and Nine Bureaus" (Sanguan Jiushu) denote Daoism's underworld judiciary system, and "Brahma Heaven's Destiny Recorder" (Fantian Siming) refers to celestial scribes documenting life deeds. The ultimate goal is achieving "union with Dao in perfection" (yu dao hezhen), complete integration with the supreme Way.

(Note: As the original contains repetitive formulaic structures, this vernacular interpretation consolidates parallel content while preserving all essential information.)

This scripture describes a Daoist ritual for the salvation of deceased souls, structured around three directional procedures: southeast, southwest, and northwest. Each direction follows a similar ceremonial framework:

In the southeast, priests burn incense and offer confessions to the deities governing this quarter (including the Three Officials, Nine Bureaus, and 120 Departments of the underworld bureaucracy). They seek forgiveness for the deceased's accumulated karmic transgressions, which include sins committed through the six roots (eyes, ears, nose, tongue, body, and mind), three karmic actions (evil deeds of body, speech, and thought), and attachments to five desires and seven emotions. These misdeeds have trapped the soul in the Nine Dark Hells (Daoist underworld). Through scripture recitation and ritual practice, the priests beseech the deities to eradicate the deceased's karmic roots across lifetimes, enabling the soul to escape the Northern Hell (Beifu), ascend to the Southern Palace (Nangong, celestial realm), and ultimately merge with the Dao.

The southwest and northwest procedures follow the same pattern but address different directional deities:

• The southwest is governed by deities like the True Lord of Primordial Simplicity, Supreme Clarity and Limitless Primordial Sovereign (Shisu Tian Taiqing Wuji Yuanhuang Zhenjun)
• The northwest is presided over by deities including the Supreme Dao Lord of Primordial Beginning (Shi Tianzun Shangyuan Huang Daojun)

The ritual's core lies in the "Threefold Refuge" (taking refuge with body, spirit, and life force). Through incense offerings and repentance, priests entreat the directional deities to absolve the deceased's sins. Successful salvation grants the soul:

1. Eradication of hell-bound karmic debts

2. Enrollment in the Southern Palace's immortal register

3. Permanent liberation from reincarnation

4. Spontaneous attainment of celestial robes and jade nourishment

5. Ultimate realization of "merging with the Dao in truth" (yu dao he zhen)

The text references "Five Sacred Peaks and Four Rivers" (Wuyue Sidu) as deities of mountains and waterways, while "six roots and three karmas" (liu gen san ye) demonstrates Daoist assimilation of Buddhist terminology regarding sensory and behavioral defilements. The entire ritual embodies the Daoist soteriological system of "deliverance through salvation" (jidu).

This is a Daoist repentance scripture for guiding departed souls, structured similarly across three directional sections (northwest, upper, and lower realms). The core content can be interpreted in modern terms as follows:

The text represents a ritual performed by Daoist priests to repent on behalf of the deceased and their ancestral lineage. It describes how the departed, during their lifetime, accumulated karmic burdens through faults committed via the six roots (eyes, ears, nose, tongue, body, and mind), three karmic actions (physical, verbal, and mental), five desires (wealth, lust, fame, gluttony, and sloth), and seven emotions (joy, anger, worry, contemplation, grief, fear, and shock). These accumulated transgressions have trapped the soul in the Ninefold Nether Darkness (Daoism's conceptualization of the underworld's deepest abyss), preventing liberation.

Through chanting scriptures and performing rituals, the priest intercedes with celestial deities of the upper realms (northwest, upper, and lower directions) on the deceased's behalf. These deities include the Supreme Numinous Treasure Celestial Worthy of Limitless Non-being (one of Daoism's highest divinities), the Primordial Heavenly King (creator deity), and the Venerable Father of the Nine Heavens (a celestial divinity). The priest implores divine mercy to absolve the deceased's karmic debts, enabling the soul to escape hell, ascend to the Southern Palace (Daoist celestial paradise), and permanently leave the Northern Prefecture (another name for the underworld).

The text specifically mentions the "Three Officials, Nine Bureaus, and One Hundred Twenty Departments" - referring to Daoism's underworld judicial system that governs karmic retribution for departed souls. Through repentance, these infernal offices are entreated to eradicate the deceased's accumulated karmic roots, allowing their virtuous names to be registered with the Brahma Heaven's Director of Destinies (the deity governing life spans) for eligibility toward rebirth or ascension.

Ultimately, the ritual expresses the transcendent wish for the departed to unite with the Dao in formless realms after attaining realization, while simultaneously blessing living relatives with peace and wishing harmony for the world. Each section concludes with priests offering incense while taking refuge in the celestial worthies.

This passage is a penitential text from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, primarily addressing numerous deities between heaven and earth to seek absolution for transgressions. It enumerates the vast pantheon of Daoist belief: the Nine Earths and Four Offices of the Five Emperors with Twelve Immortal Lords; the Great Numinous Imperial Mother (a revered Daoist deity); the Four Offices of Perfected Beings; Houtu (the Earth Goddess); the Ninefold Earth's Primal Sovereigns and Nine Lords. It also includes sacred mountain and river deities like the Four Waterways and Five Peaks, as well as the Thirty-Six Grotto Heavens and Seventy-Two Blessed Lands (Daoist celestial realms).

The penitent confesses to accumulating Yin-Yang transgressions through the defilements of the six senses (eyes, ears, nose, tongue, body, and mind), the three karmic actions (evil deeds of body, speech, and thought), and the five desires with seven emotions. These have bound their soul with karmic obstructions in the Nine Nether Hells (the Daoist concept of underworld), where the spirit suffers torment. Through chanting this scripture in repentance, they implore the compassion of the Most Exalted Celestial Worthies (the assembly of heavenly deities), hoping the Three Officials (the Celestial, Earthly, and Water Officials) and the Ninety Departments with One Hundred Twenty Bureaus (the underworld judiciary) will eradicate their karmic roots from past lives.

The supplications chiefly include: beseeching the Life-Registering Divine Lord to inscribe their name in the Register of Longevity; enabling their soul to ascend to the Southern Palace (celestial realm); permanently escaping the Northern Prefecture's hells and ending the cycle of rebirth; securing abundant sustenance in this life and universal peace; ultimately attaining the Dao to rise into the formless realm, merging with the Great Dao. The concluding phrase "exiting the hall according to ritual" refers to completing the penitential rite in accordance with liturgical (Keyi) protocols.

This scripture embodies core Daoist teachings of dispelling karmic obstructions through repentance while pursuing longevity and ascension. Simultaneously, it showcases Daoism's expansive divine hierarchy and its comprehensive cosmology of underworld judgment.