《靈寶領教濟度金書》Vol. 25

This scripture records the Jiuzhi Deng Yi (Nine Chalice Lamp Ritual) liturgy used by the Lingbao (Numinous Treasure) tradition of Daoism—one of its major schools—for performing salvation rites for deceased souls. Transmitted by the Southern Song dynasty master Ning Quanzhen and compiled by Lin Lingzhen, the text begins with the presiding priest (referred to as "this humble officiant") offering incense in distant veneration to the highest Daoist divinities: the Supreme Infinite Great Dao (personified ultimate manifestation of the Dao), the Three Pure Ones (Sanqing: Jade Clarity, Upper Clarity, and Supreme Clarity—the three highest deities), the Ten Directions' Exalted Perfected (high-ranking celestial beings of all realms), and the Nine Heavenly Emperors—including Emperor Yudan Wuliang and Emperor Shangshang Chanshan Wuliangshou—who govern the origins of life, along with various responsive spirits.

The text elucidates the cosmogonic principles: the supremely mysterious void of the Great Dao, with its Three Treasures (Dao, scriptures, and masters) permeating heaven and earth's foundations; the nine-layered celestial realms manifesting sacred order. The crystalline tones of immortal music concentrate ten thousand spirits at the gate of life, while primordial sounds deliver souls through the portal of death. Golden tablets and jade talismans (fulu) shimmer at the boundary between Yin and Yang, as the clear Qi of the Nine Heavens circulates ceaseless generative energy, and the Eight Luminosities (cosmological radiances in Daoist thought) glow with the brilliance of primordial chaos.

The liturgy then explains the ritual's purpose: the patron sponsoring this zhaijiao (purification ceremony) seeks salvation for a deceased relative, fearing their prolonged submersion in the Yin realms where the light of Yang-world vitality cannot penetrate. The ninefold celestial Qi (azure, crimson, cyan, green, yellow, white, purple, sapphire, and black life-energies) that once animated the deceased has scattered, with the soul-components (hun and po) and organ-essences constituting life now dispersed. The ritual aims to reintegrate these vital forces and transcend the underworld.

At its core, the ceremony arranges nine sacred lamps (jiuzhi deng) following the scriptural standards of the Three Caverns (Dongzhen/Dongxuan/Dongshen canon system). Through precious invocations (baozhang), it summons celestial radiance to dispel Yin energies, liberating souls from shadowy confusion. Combining buxu (circumambulation steps), sajing (space-purification rites), and other liturgical sequences, this lamp ritual employs luminous symbolism to guide souls toward transcendence.

This passage describes a ritual scene from the Lingbao (Numinous Treasure) tradition of Daoism—one of its major schools—performed to deliver departed souls. It contains numerous distinctive Daoist cosmological concepts and ceremonial terminology.

The ritual begins as the priest ascends the high altar, beholding celestial light descending from the Jade Void Palace (one of the Sanqing realms) while incense smoke rises to connect with the Golden Millet Palace (symbolizing the underworld). Stepping in the sacred Yu pace (a ritual dance pattern), the priest moves through the eight cardinal directions (sacred orientations) while chanting Sanskrit-like invocations. He then pays homage to the Supreme Dao (the ultimate source) and the Nine Heavens' Life-Giving Celestial Emperor (the deity governing life).

The ritual then shifts to the northeast, where the priest invokes the Grand Firmament Celestial Emperor (one of the Eight Heavens of the East) to govern the Azure Beginning Heaven (the eastern celestial realm), drawing power from the Palace of Eternal Joy. Here, the priest calculates auspicious moments by observing the movement of the stars, opening the ghostly path for the departed souls and securing the northeastern direction. The ritual sponsor lights lamps in the northeast, using the Jade Radiance Talisman (a Daoist ritual implement) to unlock the Cauldron of Hell (one of the underworld’s torments), redeeming the souls from the sea of flames and guiding them toward rebirth in the Pure Land of Eternal Joy.

Next, the priest recites the Divine Chapter of the Unbounded Bliss Heaven, a crucial scripture for soul deliverance. The text describes the movement of primordial Qi (vital energy) through the void, with suffering souls sinking into the Nine Darknesses before being led to renewal by the dawn’s light. It mentions Taokang (the kidney spirit) harmonizing with the Two Emperors (the deities of Yin and Yang), nourishing the Gate of Life (a vital acupoint) to ensure the soul’s spirit remains indestructible. The Nine Heavens’ deities chant in unison, liberating the souls from the path of death, culminating in celestial celebration.

The ritual then turns eastward, invoking the Azure Firmament Celestial Emperor (an eastern deity) to govern the Blossoming Grove (an eastern immortal realm), drawing power from the Fusang Tree (the sacred sunrise tree). Here, the Seven Regulators (the sun, moon, and five planets) assist the Purple Tenuity Emperor (the North Star deity) in governance, while the Virtuous Star of Wood (the deity of spring) bestows blessings. The priest prays for the sponsor’s protection from eastern deities as the soul-deliverance ritual continues.

Through directional shifts, celestial alignments, and divine invocations, the ritual constructs a sacred space bridging heaven and earth, aiming to liberate souls from hell and guide them toward rebirth in the celestial realms.

This passage describes a Daoist ritual for the salvation of departed souls. The priest, by lighting divine lamps (the Eastern Divine Lamp and Southeastern Divine Lamp), invokes the power of "Imperial Truth" (Dizhen, Daoist deities) to open the gates of hell for the deceased.

The ritual employs sacred talismans (fulu) like the "Jade Radiance Treasure Talisman" to unlock the Wind-Thunder Hell and Bronze Pillar Hell (two types of underworld realms in Daoist cosmology), delivering the departed from suffering "flying spears and drifting halberds" (the torment of weaponry) and "treading smoke while climbing flames" (the agony of fire punishment). The priest prays for the souls to escape the underworld and be reborn in the "Land of Hua Lin's Benevolent Serenity" (a celestial paradise) and the "Land of Virtuous Fields and Worthy Employment" (a blessed realm).

The mentioned "Infinite Longevity Heavenly Life-Giving Treasure Chapter" and "Overseer of Extended Life Heavenly Life-Giving Treasure Chapter" are two salvation scriptures. Reciting these texts is believed to resonate through the nine heavenly layers, creating communion between heaven and earth. The scriptures depict deities (such as the "Celestial King") guiding departed souls, severing karmic attachments from past lives ("severing former bonds of affection"), and attaining rebirth ("condensing into the wheel of empty caverns").

In the southeastern segment of the ritual, Daoist concepts like "Jade Firmament" (Bixiao, celestial realm) and "Three Flowers" (sanhua, representing Jing-Qi-Shen, the Three Treasures) are invoked. The priest prays for souls to "return to their primordial origin" (hun yuan fanben) and receive "divine light's flowing illumination" (shenguang liuyan), ultimately achieving ascension as "soaring immortals" (feixian).

The entire ceremony embodies the Daoist compassionate ideal of delivering souls from suffering and transcending the cycle of rebirth. Through sacred rituals and the power of scriptures, it assists departed souls in escaping hell's torments and attaining rebirth in blessed realms.

This scripture describes a Daoist ritual for the salvation of departed souls, divided into three main sections:

The first section explains the movement of primordial cosmic energies (Qi). The Primal Qi (the fundamental energy constituting all existence in Daoist cosmology) differentiates into various refined energies that permeate the void. These energies can open the dark underworld realms, guiding wandering souls through the long night to find their path home, allowing scattered Qi to return to its source. It mentions how the Great Emperor (a Daoist deity) manifests in the Hall of Yang under the name "Eight Spirit Lords," circulating through nine celestial passes to generate primordial Qi in the Upper Dantian (the head's energy center for cultivation).

The second section details the southern salvation ritual. The presiding priest lights southern spirit lamps and uses the "Jade Radiance Treasure Talisman" (a Daoist ritual implement) to open the fiery hell realms, relieving souls from the torment of "swallowing flames and consuming embers." Invocations are made to the True Lord of the Sun to manifest his power, enabling the souls' Qi to return to its origin, erasing karmic records, and ascending to the immortal realms. The recited "Divine Treasure Verses of the Tusita Heaven's Life-Giving Power" is a salvation scripture depicting the sacred landscape of Tusita Heaven (one of Daoism's Thirty-Six Heavens), where myriad deities gather to assist souls in achieving "nine transformations to immortalhood."

The third section shifts to the southwestern ritual. The chanting continues with the "Serene Divine Treasure Verses of Tusita Heaven," emphasizing the supreme state of "serene formlessness" and describing Tusita Heaven's transcendence over the Great Canopy Heaven (the highest heavenly realm). The phrase "spiritual transformation through four luminances" refers to the circulation of essence (Jing), energy (Qi), and spirit (Shen) through the body's limbs and meridians, while "ten thousand strands of emerald and vermilion clouds" depicts the internal flow of true Qi. Through nine transformations, the departed soul becomes qualified for ascension, ultimately generating sacred verses within the "primordial void" (the fundamental state of Dao), where myriad perfected beings (various immortals) gather to accomplish the soul's salvation.

This passage describes a Daoist Zhaijiao ritual (a ceremonial practice for delivering deceased souls). The ritual master lights sacred lamps and recites precious scriptures to beseech the deities to liberate souls from the sufferings of hell.

At the ceremony's commencement, the master faces southwest to kindle the divine lamps, arranging the "Qi of the Five Immortal Spirits in the Imperial True Viscera and Life Origin" (Daoist cosmology correlates human organs with the Five Phases' immortal energies). He then recites the "Jade Radiance Treasure Talisman" (a potent ritual charm) to open the gates of hell for the deceased. Special emphasis is placed on releasing souls from the "Butchering and Flaying Hell" (one of the Daoist purgatories where souls endure blade torments), guiding them toward the luminous "Land of Shining Truth and Benevolent Salvation" (symbolizing a pure paradise).

The master then chants the "Life-Spirit Treasure Scripture" to summon the Five Directional Celestial Emperors. Phrases like "the Great Tenuity returns the yellow banner" represent standard liturgical invocations. "Jade Maidens anointing with five fragrances" depicts celestial beings purifying souls with perfumed baths, while "Holy Mother celebrating ten thousand years" symbolizes blessings of longevity. Throughout the ritual, all three realms—heaven, earth, and hell—rejoice collectively, culminating in reverent homage to the Celestial Worthy (supreme deity).

The latter section shifts focus westward, lighting lamps of the western quarter and arranging the "Qi of Lofty Truth and Harmonious Fusion" to open the "Vajra Hell" (another purgatory where souls endure metal hammer tortures). Prayers for "Primordial Yang's illuminating radiance" seek to deliver souls from darkness, guided by golden light. The ceremony particularly emphasizes "impartial deliverance for both foes and kin," liberating all souls regardless of personal relations.

This scripture exemplifies characteristic features of Daoist salvation rituals: through lamp ceremonies, talismans, and scripture recitation—invoking the power of Five Directional deities—it dismantles hell's punishments and guides souls toward transcendence. The ritual integrates cosmological correspondences, liturgical precision, and universal compassion, embodying Daoism's soteriological vision.

This scripture describes a Daoist ritual for the salvation of departed souls, comprising two main sections:

The first section explains how reciting the "Dongyuan Hua Yingsheng Tiansheng Shen Bao Zhang" (Precious Verses of the Divine Birth from the Resonant Heaven of the Cavernous Origin) helps souls transcend suffering. The deceased will surpass Mount Vajra (symbolizing unyielding karmic obstacles) and the Three Paths (the three woeful realms: hell, hungry ghosts, and animals), escaping the cycle of rebirth to return to their original purity. The text depicts the sacred vision of Resonant Heaven (a high celestial realm in the formless world), where radiant light illuminates all directions without the suffering of samsara. Practitioners can fly freely, severing the bonds of the womb (liberation from rebirth), ultimately meeting Yuanshi Tianzun (the supreme Daoist deity).

The second section details the ritual procedure for salvation in the northwest direction. The ritual master lights lamps and establishes an altar facing northwest (associated with the Qian trigram in Daoist cosmology, symbolizing heaven). Using the Jade Light Talisman (a type of Daoist fu incantation), they open the Chariot of Flames Hell (one of the Daoist purgatories) to relieve the deceased from tortures of fiery wheels and wind-blades. Prayers are offered that the departed souls may harness the energy of True Yang (pure yang force) to return to their origin, swiftly ascending to the immortal realms. The "receiving-life souls" (those destined for rebirth) are guided to achieve unity with the Dao through "refining form" (lianxing, the practice of purifying both body and spirit). This is followed by recitation of the "Linghua Fanfu Tiansheng Shen Bao Zhang" (Precious Verses of the Divine Birth from the Brahma-Aided Heaven), describing the mystical realm of Brahma-Aided Heaven (a higher celestial plane) where time stands still and perfected immortals reside in orderly ranks. Practitioners overcome the Five Obstacles to enable the hun and po souls to return to their primordial source.

Note: The concept of "refining form" (lianxing) is unique to Daoist practice, referring to specific cultivation methods that purify both spirit and physical form to achieve unity with the Dao. The entire ritual embodies the Daoist salvational philosophy of using scripture recitation and talismanic arts to liberate souls and facilitate their return to the primordial source.

This scripture describes a Daoist zhaijiao (purification ritual) for the salvation of departed souls. The ritual master holds sacred lamps while performing ceremonial movements—facing north and then the central direction in sequence—through scripture recitation and lamp lighting to redeem the deceased.

When facing north, the master bows reverently to the Great Emperor of the North Pole (a revered Daoist deity). The "Prison of Icy Depths" mentioned here refers to the northern hell in Daoist cosmology. The master prays on behalf of the ritual sponsor and their deceased relatives, beseeching that the departed souls be freed from the torment of "frozen halberds and frost-edged blades" in hell. They are guided along the "Golden Horse Courier Path" (symbolizing the celestial passage for ascending souls) toward divine abodes, ultimately becoming "seed people" (those who attain the Dao). The recited Scripture of the Celestial Spirit-Treasure of High Emptiness and Pure Radiance is a salvation text depicting divine beings descending on clouds amid celestial harmonies, guiding souls to liberation and ascension.

Turning to the central direction, the master pays homage to the Jade Clarity True King of Divine Empyrean (a major Daoist deity). The "Prison of Universal Torment" mentioned here refers to another hell in the central region. The master continues to pray for the departed souls to be spared the suffering of "mountains of blades and forests of swords," guiding them toward the "Mystic Metropolis Pure Land" (a Daoist paradise of ultimate purity). Phrases like "five hundred million revere, three thousand venerate" praise the solemn majesty of the Daoist celestial realm.

The entire ritual employs lamp lighting, scripture recitation, and ritual techniques to redeem souls through divine power. The "Jade Radiance Treasure Talisman" (fulu) is a ritual implement used by the master, while "primordial qi of life" refers to the activation of innate vital energy (qi). "Circling steps" denote the master's directional movements in sequence. These elements reflect the complete liturgical framework of Daoist salvation rites for the deceased.

This passage from the Taoist scripture Lingbao Lingjiao Jidu Jinshu describes a salvation ritual aimed at guiding departed souls from the underworld back to the realm of vitality through scripture recitation and lamp lighting ceremonies.

The opening phrase "the wondrous existence of the fundamental golden scripture" refers to the Jin Shu Keyi (Golden Scripture Liturgy) of the Lingbao tradition (a major Taoist school) that facilitates return to life's origin. At the heart of the ritual lies the recitation of The Heavenly Born Divine Treasure Chapter of No-Thought, No-Knots, and No-Attachment, a scripture designed to liberate souls from attachments. The triad "no-thought, no-knots, no-attachment" represents three cultivation states: eliminating delusions, severing attachments, and transcending desires.

The text employs terms like "ghost camps" and "roots of evil" to depict the underworld, while "jade cabinets" and "iron-barred bronze gates" metaphorically describe the underworld's stern barriers. Through Taoist numerical concepts like "thirty-six material forms" and "a hundred thousand layers of Qi," it illustrates the cosmic order. The lighting of golden lamps (golden blossoms) symbolizes illuminating the dark realms with divine light, allowing "the ten splendors to flow through the celestial web" - meaning the Dharma's protection extends throughout the ten directions.

The salvation's concrete effects include "the myriad Qi returning" and "the hundred spirits merging" (restoring vital energy); "reviving decayed bones" (reconstructing physical form); while "turning the earth's wheel" and "riding heaven's spokes" signify liberation from the underworld and ascension to celestial realms. Ultimately, souls reach Taoist paradises like "the mansion of nine spirits" and "the terrace of seven treasures," eternally bathed in "the Celestial Worthy's grace."

The concluding section mentions "cold courtyards of night valleys" and "dark capitals of shadowed gorges" - all underworld imagery - emphasizing how the ritual brings light and warmth to these dark realms. The ceremony concludes by invoking the sacred names of "the Nine Heavens' Life-Giving Celestial Emperor" and "the Universally Illuminating Lamp-Light Celestial Worthy."