《靈寶領教濟度金書》Vol. 23

The Lingbao Lingjiao Jidu Jinshu scripture describes the Daoist ritual of "Erecting the Divine Banner" (shuqian shenfan) for the salvation of departed souls. In this ceremony, Daoist priests raise a sacred banner (a religious flag) to guide the deceased toward heavenly ascension.

The ritual begins with the purification procedure of "Pacing the Void and Sprinkling Purified Water" (buxu sajing), followed by the lighting of incense to honor the Celestial Worthies (Tianzun), the highest deities in Daoism, including the Jade Pure Primordial Heavenly Worthy (Yuqing Yuanshi Tianzun), the Supreme Pure Numinous Treasure Heavenly Worthy (Shangqing Lingbao Tianzun), and the Great Pure Dao and Virtue Heavenly Worthy (Taiqing Daode Tianzun). These Celestial Worthies represent different manifestations of the Dao, embodying the compassionate power to relieve suffering and offer salvation.

The scripture explains that all things in the universe are composed of the two energies of Yin and Yang. The Celestial Worthies maintain cosmic order through the "Purple Ultimate" (Ziji, the celestial realm) and the "Red Texts" (Chishu, Daoist scriptures). Human nature is originally pure, but attachment to desires weakens the "Heavenly Mechanism" (Tianji, the spiritual connection to the Dao), trapping individuals in the cycle of life and death. To remedy this, the Celestial Worthies send down the "rain of Dharma and clouds of mercy," establishing a gate of salvation in the Eastern Extremity (Dongji, the realm of eternal life) and issuing decrees of transcendence in the Northern Metropolis (Beidu, the underworld).

The erected banner holds profound symbolic meaning: its towering pole resembles a soaring dragon, while its fluttering ribbons evoke a phoenix spreading its wings. It reflects the colors of the rainbow and gathers the radiance of the sun and moon. This banner acts as a bridge between heaven and earth—its "Flowing Radiance of the Great Unity" (Taiyi liuhua, the divine light of the Great Unity Heavenly Worthy) serves as a path of wisdom leading to the celestial realms, while its "Brilliance of the Great Cosmos" (Daqian yaocai) symbolizes the luminous ascent of the departed souls. Through this ritual, the sponsor (zhaizhu, the one conducting the ceremony) can guide wandering souls, liberating them from the sea of suffering and elevating them to the Jade Void Paradise (Yuxu xianjing), the Daoist ideal of a pure and transcendent realm.

This scripture depicts a solemn Daoist Zhaijiao (purification ritual) ceremony dedicated primarily to Taiyi Jiuku Tianzun (the Celestial Worthy of Salvation from Suffering, a major Daoist deity specializing in delivering souls from purgatory and relieving worldly suffering). Through chanting sacred verses and hanging spirit banners, the priests beseech the Celestial Worthy to guide departed souls toward liberation.

The first section describes the ritual altar arrangement: Golden gates tower into the clouds as the sacred platform bridges heaven and earth. The Daoist priests gaze toward the Taiwei celestial enclosure (a crucial astral region of the heavens), communicating with divine beings through nine layers of clouds. With utmost reverence, the assembly prostrates and petitions Taiyi Jiuku Tianzun for salvation.

The second section portrays the Celestial Worthy's sacred realm: Amid azure mists appear jeweled divine trees, while a nine-colored lotus throne shimmers amidst auspicious clouds. Azure dragons oversee the deliverance of souls, and golden tigers execute life-restoring decrees. The departed shall be guided to the Eastern Paradise of Eternal Joy (a Daoist pure land), where they attain carefree eternal life.

Two sacred verses respectively describe:

By day, spirit banners hang high to receive the Celestial Worthy's sublime cyan radiance, their vermilion poles illuminating celestial realms. The Worthy's merciful light penetrates the Ninefold Netherworld, blessing beings across the Three Realms. The assembly chants in unison "inconceivable divine merit" to praise this sacred power.

By night, spirit banners flutter like dancing phoenixes and soaring dragons. Divine luminescence guides souls from darkness, enabling their ascension through spiritual practice. The ceremony concludes with another collective chant of "inconceivable divine merit."

The ritual particularly emphasizes the "soul transition" process—wherein the Celestial Worthy's power elevates souls from purgatory to the Eastern Paradise of Sublime Purity. The entire liturgy abounds with praises of divine light, believed to dispel infernal darkness and guide souls toward rebirth.

This passage depicts a Daoist salvation ritual, comprising three main sections:

The first section portrays the ceremonial banners (lingfan, long ritual streamers used in Daoist ceremonies) fluttering against a clear sky. These banners dance amidst the ethereal clouds like a phoenix and dark dragon twirling across the azure expanse. Their undulating shadows radiate resplendent light, interweaving with the jade hues of Qingwei Heaven (one of the highest celestial realms among Daoism's Thirty-Six Heavens), guiding wandering souls like signposts back to the ritual space.

The text then explains the banners' symbolic meaning: their movement stems not from wind, but from the Heavenly Venerables' (Tianzun) compassion; the reflected geese upon water aren't physical beings, but manifestations of the profound mystery where all things interpenetrate. The ritual act of raising these banners can deliver countless souls from the Yellow Springs (the underworld) to the realm of clarity and emptiness. At this moment, celestial and earthly realms resonate as ethereal immortal music intertwines with curling incense smoke, creating mystical ritual harmonies.

The conclusion presents specific salvation incantations and prayers. The Daoist priest invokes the Primordial Heavenly Venerable (Yuanshi Tianzun) and other supreme deities to deliver all beings across the Three Realms and Ten Directions, liberating suffering souls from hell realms and hungry ghost paths. Special focus is given to severing a specific deceased individual's "knots of mortality" - cutting the bonds of samsara - and "securing the roots of rebirth" - attaining new life in the immortal realms. Through the "revolving brilliance banner" ritual (a ceremony involving rotating banners to guide souls), combined with Pacing the Void (bugang, the priest's ritual star-stepping), sprinkling purifying water, and incense offerings, the souls ultimately transcend the cycle of life and death to reach the far shore of non-action (wuwei).

This scripture depicts a grand Daoist Zhaijiao (purification ritual) ceremony, primarily venerating the Lingbao Tianzun (Celestial Lord of Numinous Treasure), Daode Tianzun (Celestial Lord of Dao and Virtue, also known as Taishang Laojun), and Taiyi Jiuku Tianzun (Celestial Lord of Supreme Oneness Who Saves from Suffering). The ritual welcomes these deities through the raising of banners and the burning of incense.

At the ceremony's commencement, the ritual master reverently gazes upon the Celestial Lords, beseeching their compassionate mercy. The text mentions the "radiant light of the Three Caverns" (referring to the illuminating wisdom of the Shangqing, Lingbao, and Dongshen scriptural traditions) shining upon the world, while the "auspicious signs of the Nine Heavens" manifest as teachings. The creative transformations between heaven and earth pulse ceaselessly like a bellows, with yang energy illuminating the eight directions to bring auspiciousness, while yin energy nourishes the deepest recesses of the underworld (known in Daoism as the Jiuyou, or Nine Darknesses).

The altar is arranged with solemn magnificence: banners hang high, their brilliance piercing the shadowy realms, while mystical talismanic scripts and astral patterns adorn their surfaces. Through the ritual method of "summoning spirits with spirit," the master gathers the resplendent energy of the Ten Directions (the eight cardinal points plus above and below) and the essence of the sun and moon (the Two Luminaries), thereby dispelling darkness and welcoming light.

The patron of the ceremony (the host) holds sincere devotion, hoping through this ritual to attain the merit of breaking through obscurity and regaining illumination. The master solemnly unfurls the sacred scriptures (treasured texts) and erects the numinous banners. The cloud-patterned designs on the banners trace the paths of sun, moon, and stars, while the towering banner poles seem poised to receive heavenly dew. As the banners flutter, their dragon-and-phoenix motifs symbolize celestial joy, with all participants wholeheartedly praising the virtues of the Celestial Lords.

The concluding verses describe the jade-white radiance (divine light emanating from between the brows) of the Celestial Lords illuminating the underworld, while sacred powers from the southern (Chiyu) and western (Xihuang) directions are welcomed. The banners dance in the wind like soaring dragons and phoenixes, guiding souls from darkness toward heavenly ascent. The entire ceremony unfolds in majestic splendor—incense smoke spirals upward, banners glisten golden in the dawn light, dispersing the poisonous mists of hell's fiery pools, revealing the extraordinary power of ritual merit.

This scripture describes the arrangement and functions of the "Five Directional Spirit Banners" (Lingfan) in Daoist Zhaijiao (purification rituals). These banners serve as sacred instruments for summoning deities and communicating between heaven and earth, corresponding to the five directions: east, south, west, north, and center.

Facing the east, the spirit banner shines with pure radiance, its azure brilliance reflected by gentle winds. Adorned with images of the Fusang Divine Tree and the sun, it emanates dazzling crimson light. It purifies the turbid Qi of the boundless realms, allowing practitioners to wander freely as if in the Jade Treasure Paradise. Its divine illumination penetrates the subtlest aspects of all things, uniting sentient beings with the Dao.

Facing the south, the banner gleams in the void, its red ribbons fluttering in the wind. The chime of jade instruments resonates with yang rhythms, while flame-like radiance brightens the dark underworld. Deities soar across the azure skies, and true fire circulates through the courtyard. Mysterious clouds suffuse the eight directions, harmonizing countless energies with the Dao.

Facing the west, the banner shines in the realm of Supreme Void (Taixu), gathering white primordial Qi. True light awakens the Three Essentials (Jing, Qi, Shen), while auspicious clouds pierce the mysterious realms. Vajra guardians suddenly descend, their sleeves billowing as they ascend to jeweled palaces. Clouds condense into seven-treasure platforms, enabling cultivators to stabilize their Dantian and form the infant spirit (a Neidan term for the refined spiritual essence).

Facing the north, the banner radiates in the realm of Supreme Non-Being (Taiwu), its compassionate light illuminating the dark underworld. Soaring dragons stir the profound true waters, illuminating icy pools and valleys. Gazing up at jade towers and celestial palaces, one approaches the Jade Canopy Paradise (Yuluo Xianguan) with measured steps. Fragrant breezes sweep through the ten directions, and the chime of golden bells dispels all demonic obstructions, uniting cultivation with the Dao.

Facing the center, the banner shines in the realm of Supreme Mystery (Taixuan), its essence flowing freely in all directions. Celestial music resonates as jade branches tremble, while the banner’s leaping whale motif dances vividly. Golden light envelops the frozen valleys, uplifting lost souls. Forever safeguarding the primordial Qi of the Mysterious Origin (Xuan Yuan), there is no need to fear the cycles of rebirth.

The scripture concludes: The Heavenly Sovereign bestows mercy and virtue, yet beings remain trapped in suffering and evil paths. Without the true light of the Purple Ultimate Lord (Ziji Zhenjun), how could darkness and delusion be dispelled? These spirit banners serve as celestial ladders, drawing essence from the Heavenly River, where sight and sound reflect one another. Like radiant rainbows, they merge distant and near. Their brilliance illuminates boundless realms, while auspicious clouds ascend to the highest heavens, illuminating the ten celestial palaces and the six stages of cultivation (Liudong). Through the banners’ power to absolve sins and the proclamation of divine incantations, the Celestial Worthy (Tianzun) delivers all beings—across the Three Realms, Ten Directions, and Four Kinds of Birth—from suffering. The banners flutter in the wind, their divine might reaching the depths of the underworld and the land of eternal night, liberating souls so they may never again forget through countless kalpas.

This scripture depicts a Daoist salvation ritual, primarily through the ceremonial raising of banners to deliver deceased souls from the sufferings of hell and elevate them to the heavenly realms.

The ritual begins by extolling the completed merits of erecting the banners, praying that the radiance of the sun, moon, and stars may illuminate all beings, allowing the deceased to dispel their afflictions through this virtuous light. Their souls transcend the northern celestial gates (Beique) to cultivate in the southern heavenly palace (Nangong), eternally listening to the teachings of the Dao. The ritual not only delivers specific souls but also universally saves all sentient beings of the four births (viviparous, oviparous, moisture-born, and metamorphic) and six paths (devas, humans, asuras, hell-beings, hungry ghosts, and animals), enabling them to awaken to the heavenly Dao.

Next, the names of multiple celestial venerables are invoked, including the highest Sanqing (Three Pure Ones: Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun), as well as Taiyi Jiuku Tianzun (Heavenly Venerable of Great Compassionate Salvation), who specializes in relieving suffering and delivering the deceased. The ceremony involves ritual circumambulation (Buxu), purification through sprinkling, and incense offerings. The presiding priest, humbly referring to themselves as "your servant," reverently lights precious incense and gazes toward the heavens to make offerings to the celestial venerables.

The text describes how Yuanshi Tianzun established the Dao, while Lingbao Tianzun propagated its scriptures—their teachings spreading like spring winds in all directions. Whether wise or ignorant, all may receive salvation through this Zhaijiao (purification ritual). The patron (Zhaizhu) selects an auspicious day to erect the altar, informing the deities in advance according to ritual protocols to prepare for the salvation of specific souls. As the spiritual talismans (Lingfu) unfurl and the splendid banners flutter, the gods are notified through three ceremonial invocations. The ritual resounds with chimes and bells, while scripture recitations echo through the heavens, filling the cosmos with radiant light.

Finally, the priest bows once more to the supreme Yuanshi Tianzun and Lingbao Tianzun, completing the ceremony. This passage vividly illustrates the complete liturgy and spiritual philosophy behind Daoist salvation rituals for the deceased.

This passage describes a Daoist Zhaijiao (grand purification ritual) where supplications are made to the Dao De Tianzun (Lord Laozi, the deified Laozi) to liberate departed souls and dispel misfortunes.

The Dao De Tianzun resides supreme above the Nine Heavens, governing the 84,000 deities between heaven and earth. The movements of sun and moon, the cycle of seasons—all are managed by 360 divine officials. Though the myriad creatures differ in kind, sincere prayers will always receive response. During the ritual, tall banners rise skyward like phoenixes spreading wings, their sacred power permeating all directions.

On this auspicious day, the ritual master (disciple) conducts the Zhaijiao, announcing to all spirits of the Three Realms (heaven, earth, water): deities from the Wuji Divine Abode (celestial realm), the Springs and Winding Netherworld (underworld), and the Northern Capital of Luofeng (hell), along with the Three Officials (heaven, earth, water officials), Nine Infernal Courts, and Twelve River Sources—all are summoned to witness. Through the sacred decree of Yuanshi Tianzun (the Primordial Heavenly Worthy), transmitted by wind-fire couriers, suffering souls are immediately released.

The fluttering ritual banners manifest divine energy, their echoes through mountain valleys demonstrating boundless grace. The Four Duty Officers (year, month, day, hour deities), Three Realms Messengers, and local guardian spirits all gather at the altar to hear the recitation of sacred texts.

From his Jade Capital Mountain (Daoist sacred realm), the Dao De Tianzun's teachings descend like nourishing rain upon the Three Realms. When the purification period culminates, springlike vitality dispels the Five Bitternesses (life's sufferings: birth, aging, sickness, death). The ritual concludes with prayers: may auspicious clouds carry departed souls to liberation and bless the living with health; may all beings comprehend the profound truth that "being is non-being, non-being is being," transcend the cycle of rebirth, and together reach the Dao's shore (state of liberation).

This scripture describes the Daoist Zhaijiao (purification ritual) for the salvation of departed souls, containing several core elements:

First is the veneration of various Celestial Worthy titles, including the supreme Sanqing (Three Pure Ones: Jade Pure, Upper Pure, and Great Pure - the highest deities in Daoism), the Ten Directions Lingbao Celestial Worthies (who govern the ten directions of the universe), and specifically the Taiyi Jiuku Celestial Worthy (Savior from Suffering) and Jiuyou Bazui Celestial Worthy (Deliverer from the Nine Netherworlds). These sacred titles possess inconceivable meritorious power.

The text then details the ritual process for erecting the spirit banner: the ritual master performs Yubu (Daoist ritual steps) while sprinkling purifying water and offering incense, presenting the petition in the role of a subject. The petition is addressed to the supreme Daoist belief of "The Great Dao of Limitless Supreme" and the Three Treasures of Dao, Jing (scriptures), and Master (core objects of Daoist faith). The scripture describes sacred texts as "golden writings with jade characters" and compares the Celestial Worthies' compassion to "compassionate clouds and dharma rain."

The ritual aims to help the sponsor transcend departed souls, with the master claiming it as their duty to convey the petition. By erecting an ornate spirit banner (a long ceremonial flag), the ritual connects upward to the Three Pure Heavens and downward to the Nine Netherworlds, thereby bearing witness to the vow and beseeching the Celestial Worthies to relieve the suffering souls. The banner features a vermilion bamboo pole reaching skyward and white silk hanging low, symbolizing the connection between heaven and earth.

The recurring title "Lingfan Shezui Celestial Worthy" specifically absolves the sins of departed souls. The ritual emphasizes that through establishing purification and practicing the Dao, seven generations of ancestors may attain transcendence. It prays that the jade decree of Yuanshi Tianzun (the supreme Daoist deity) may reach the Nine Springs to absolve the sins of beings in the Three Paths (hell realm, hungry ghost realm, and animal realm).

Finally, the text employs vivid literary imagery to depict the spirit banner fluttering in the wind: like an auspicious dragon dancing in azure skies, resembling a phoenix soaring through mysterious voids. Through the banner's connection between heaven and humanity, it beseeches the Celestial Worthies to witness the people's sincerity and widely bestow the grace of absolution, allowing departed souls to bathe in spring-like compassion and ultimately achieve unity with the Dao. The Fazhong (ritual participants) collectively chant praises to complete the ceremony.

This scripture is a liturgical document used in Daoist Zhaijiao (purification rituals), primarily addressing deities of the Three Realms (celestial, earthly, and underworld) to declare the intention of liberating departed souls. It first announces to the sacred realms of the formless void (the underworld), the abyss of spring-fed rivers (water palaces), and the northern capital of Luofeng (Daoist netherworld), explaining that on this auspicious day when celestial deities descend, disciples through fasting rituals seek absolution for ancestors and generations of kin.

The text mentions the need to erase records of sins from the underworld ledgers, uproot karmic afflictions, and enable the departed souls to transcend and reincarnate. It particularly emphasizes that the edicts of Yuanshi Tianzun (the supreme deity of Daoism) must be swiftly transmitted through wind and fire, ensuring no obstruction or delay for these souls. The celestial overseers of the void are invoked as witnesses, demanding all deities act according to the Azure Mysteries’ sacred decrees.

During the ritual, spirit banners (flags used to summon souls) are hung, and the sincerity of the Zhaijiao moves the heavens. Oaths are sworn in accordance with the Golden Rules and Jade Statutes (Daoist liturgical codes), hoping that utmost devotion will resonate throughout the Ten Directions and Three Realms. The rite seeks to dispel demonic hindrances, allowing its merits to spread widely and grant the departed the grace of resurrection.

Finally, it praises deities like the "Heavenly Worthy Who Absolves Sins Through Spirit Banners," proclaiming that Yuanshi Tianzun enlightens all beings, and the Jade Texts (Daoist scriptures) illuminate the eternal night of the underworld. On this day, ten thousand deities are universally notified to eradicate the sins of the departed tied to the Five Households (the Five Phases corresponding to internal organs) and the Nine Hells (the deepest underworld abysses). Earth deities are commanded to escort these souls forever beyond the grasp of ghostly officials, ascending them to blessed realms. All departed may receive liberation, merging with the Dao in truth.

At the ritual’s conclusion, prayers are offered for the Great Luo Heaven (the highest celestial realm in Daoism) to witness this devotion, ensuring unobstructed passage through underworld gates so souls may transcend. All present then chant the sacred names of the Three Pure Ones (Sanqing), the Ten Directions’ Numinous Treasure Heavenly Worthy, the Nine Hells’ Sin-Extracting Heavenly Worthy, and the Supreme Oneness Savior from Suffering Heavenly Worthy, marveling at the ineffable merit of the rite.