《靈寶領教濟度金書》Vol. 26

This scripture documents the complete liturgical procedure (Keyi) for the Underworld Offering (a major ritual for salvation of the deceased) as practiced by the Lingbao school (an important Daoist lineage). Before the ritual begins, the officiating priest must undertake a series of preparations: reverently paying homage to ancestral masters, focusing the mind through visualization (meditation), and reciting the Guardian Spirits Incantation (a mantra for purifying the ritual altar). The incantation depicts celestial realms—golden auroras illuminating the Three Heavens, immortal mists swirling, dawn light dispelling darkness, the Five Planets (Wood, Fire, Earth, Metal, Water) encircling, while countless perfected immortals descend in resonance, enveloping the altar in auspicious radiance.

The priest then strikes the ritual drum twenty-four times, symbolizing communication across the Three Realms. This is followed by the "Lighting the Stove" ceremony, solemnly inviting the supreme Daoist deities—the "Three Primordial Qi of the Formless Three Heavens" and the Most High Lord Lao (Taishang Laojun)—while simultaneously summoning inner guardian deities. These include thirty-six divine messengers (Gongcao, celestial officials who transmit communications), golden boys and jade maidens, along with local earth gods (guardian deities of specific territories) to collectively witness the ceremony.

Through incense offerings, the priest declares the purpose of the purification ritual (Zhaijiao), conveying the sincere intention to deliver deceased souls via memorial documents (formal petitions to deities) to all directions of the Three Realms. They beseech the Primordial Righteous Qi of the Most High Dao Ancestor to permeate body and mind, ensuring swift transmission of their prayers before the Jade Emperor (the supreme administrative deity in Daoism).

Thereafter begins the formal invocation of the Ten True Lords of the Underworld Palaces (the ten ruling deities of the netherworld), including: the Great Emperor of Fengdu (supreme ruler of the underworld), the Benevolent and Sagely Emperor of Eastern Peak Tai (mountain deity governing both Mount Tai and the underworld), the True Lord of Grand Simplicity and Wondrous Vastness, and other venerable deities presiding over various underworld bureaus. Each True Lord oversees specific responsibilities—for instance, the True Lord of Settled Repose governs the peaceful rest of departed souls, while the True Lord of Universal Tranquility oversees the salvation of wronged spirits. Through meticulous liturgical steps, the entire ritual harnesses divine power to deliver beings from the underworld.

This scripture passage depicts the scene of summoning various deities during a Daoist ritual for the salvation of departed souls. The key elements are:

First, it enumerates the pantheon of deities participating in the salvation ritual, including: the Great Deity of Dark Waters (governing aquatic realms), the Great Deity of Five Paths (overseeing the five paths of reincarnation), the Daoist Rulers of Ten Directions (masters of Dharma in the ten directions), local guardian deities of Nine Provinces, officials from the Eastern Peak's Earthly Court (the underworld administration), administrators of the thirty-six and eighteen great hells from Fengdu's Nine Darknesses (the Daoist hell system), prison lords governing the Three Torments and Five Sufferings, judges of the Six Paths of Reincarnation, law enforcers at underworld checkpoints, as well as various levels of City Gods (urban guardians) and Earth Gods (local deities).

The scripture emphasizes that while these deities wield thunderous authority in enforcing cosmic laws, they also possess rain-like compassion. Now, for the ritual host conducting the salvation ceremony, they seek divine grace from above to rescue souls trapped in the underworld below. Through solemn ritual offerings, they respectfully invite all deities to descend upon the sacred ritual space.

Special invocations are made to the supreme underworld deities—the Great Emperor of Northern Darkness Fengdu (the highest deity of Daoist underworld) and the Ten Palaces' True Lords (the Ten Yama Kings). The text explains that while the realms of Yin and Yang differ in their states according to beings' enlightenment or delusion, divine judgment remains absolutely impartial. Though managing underworld affairs, these deities ultimately execute celestial mandates. The ritual host expresses concern that the deceased might have been troubled during life by the "Five Thieves" (desires arising from eyes, ears, nose, tongue, and body) and "Two Bandits" (the dual minds of good and evil), creating various karmic obstacles.

This scripture describes a Daoist ritual for the salvation of departed souls, beseeching the deities of Fengdu (the Daoist underworld) to absolve the sins of the deceased.

Humans often indulge in worldly pleasures—coveting fine garments and adornments, drowning in music and games, and indulging desires that accumulate karmic transgressions. Failing to exercise restraint in life, they must face punishment in the underworld after death. Whether great or minor, all sins are recorded on the Black Registers (the underworld's ledgers of life and death), and the souls of the departed wander in the dark realms where the Four Elements (earth, water, fire, and wind) are torn asunder.

Now, through the compassionate radiance of the Celestial Worthy (the supreme deity of Daoism), we pray for the absolution of all the sins of the departed. Whether grave offenses or minor faults, may they be entirely erased, lifting the souls from darkness to ascend to Zhuling (a Daoist paradise). This cannot be achieved through ordinary offerings but relies solely on the boundless grace of the divine.

The ritual specifically invokes the Great Emperor of Fengdu of the Northern Yin (the supreme ruler of the underworld) and the Ten Hall Judges: Fengdu, as the heart of the underworld, is marked by the towering Mount Luo and the abyssal Ming River, where countless spirits gather. Governed by the Northern Emperor (the Great Emperor of Fengdu), its gates are as impenetrable as walls of bronze and iron.

Now, with utmost devotion, the ritual master humbly implores the deities to extend their mercy: absolve the souls suffering in the Three Torments (fire, blood, and blades) and the Five Afflictions (birth, aging, sickness, death, and other sufferings); liberate those trapped in the Thirty-Six Hells and Eighty-One Prisons; transform mountains of blades and forests of swords into auspicious signs, so that all imprisoned souls may escape the darkness and attain salvation. Finally, may the departed receive the Purple Decree (a heavenly pardon) and be freed from the Yellow Springs (the underworld).

This passage contains two essential sections from Daoist Zhaijiao (purification rituals), vividly depicting solemn ceremonies for worshipping deities and sending off sacred beings.

The first part describes the ritual honoring Emperor Fengdu of the Northern Yin (the supreme Daoist deity governing the underworld): The refined spirits of the deceased ascend to immortal realms, their forms and Shen (spirit) joyfully departing the underworld forever. Relying on the deities' majestic De (Virtue/Power), participants blissfully commune in blessed lands. The ceremony features elaborate offerings arranged according to the Liujia system (referring to the sixty Jiazi deities of the Daoist calendar), with devotees earnestly reciting invocations to express pious devotion. The scene culminates as the deities return to the shadowy Fengdu underworld aboard cloud-chariots with star-banner escorts, while ritual attendants reverentially bid farewell.

The second section details rites for the Three Officials (Sanguan Dadi) - the Heaven Official who bestows blessings during Shangyuan Festival, the Earth Official who grants amnesty during Zhongyuan Festival, and the Water Official who resolves misfortunes during Xiayuan Festival. The text reveals: These Three Officials govern three palaces with twenty-seven bureaus and one hundred twenty departments (the underworld's administrative system), wielding authority over Yin-Yang, water-fire interactions, life-death transitions, and karmic records. Their nature combines spring-like benevolence with winter-like majesty. Ritual sponsors conduct salvation ceremonies for the deceased, beseeching the Three Officials to uplift departed souls from suffering.

These rituals embody the Daoist belief that sincere Zhaijiao ceremonies can facilitate communication with deities to liberate departed spirits. The text employs specialized Daoist ritual terminology and divine titles, showcasing the solemnity and sanctity of Daoist liturgical traditions (Keyi). Through poetic imagery contrasting celestial radiance with underworld darkness, the passage illustrates the transformative power of ritual in bridging cosmic realms.

This scripture is a prayer text from Daoist Zhaijiao (purification ritual) ceremonies, beseeching the Three Officials (Celestial Official, Earthly Official, and Water Official) for absolution of sins. The general meaning is as follows:

The Three Officials—the Upper Primordial First-Rank Blessing-Bestowing Celestial Official, the Middle Primordial Second-Rank Sin-Pardoning Earthly Official, and the Lower Primordial Third-Rank Calamity-Resolving Water Official—preside over the affairs of the Three Realms: heaven, earth, and the water realm. They command a celestial bureaucracy of twenty-seven bureaus and one hundred twenty offices that jointly administer matters of Yin-Yang, water and fire, life and death, and the records of sins. The Celestial Official resides in the Purple Tenuity Imperial Palace, the Earthly Official governs the underworld, while the Water Official oversees the waters connecting the mythical abyss of Weilu Guixu (the tail-gate returning to the void) and the Fusang Valley (the land of sunrise).

The ritual host now worries about the accumulated sins of their deceased kin during their lifetime: perhaps they showed disrespect toward heaven and earth, uttering reckless words during storms and thunder; perhaps they neglected self-reflection and offended the spirits; or perhaps they missed the opportunities for repentance during the Three Primordial Festivals (Upper, Middle, and Lower Primordial) and the Year-End Sacrificial Day. Over time, these transgressions caused their hun and po souls to scatter between the realms of Yin and Yang, their vital nature and life force to wither at the boundary of existence, and after death, to suffer in the icy pools and fiery marshes (hellish torture sites), terrified by the mountains of knives and forests of swords (instruments of infernal punishment).

Therefore, with utmost sincerity, they beseech the Three Officials: may they issue jade tablets and golden talismans (Daoist documents of pardon) and wield their mysterious powers. May the Celestial Official take up his brush to erase sins from the merit ledger, may the Earthly Official wave his banners to shut the gates of hell and release the deceased souls, allowing them to be freed from suffering and reborn anew. With reverent devotion, the ritual host humbly offers the preliminary sacrifice (the first ceremonial offering) to the Three Officials.

This scripture passage describes an offering ritual within a Daoist Zhaijiao (purification ceremony), primarily petitioning the Three Great Emperor-Officials (Tian Guan, Di Guan, Shui Guan) of Daoism for blessings, absolution, and deliverance from calamities.

At the commencement of the ritual, the Daoist priest expresses longing to emerge from the darkness of perpetual night into luminous joy. Amidst dazzling incense flowers and resplendent ceremonial wine, he beseeches the deities to descend upon the altar and heed his devout supplications.

The second offering (Ya Xian) follows, directed toward the Three Emperor-Officials and their celestial bureaucracy comprising twenty-seven ministries and one hundred twenty departments. The text references the profound mystery of "the flowing radiance of primordial Qi" (the cosmic foundational energy) and the vastness of natural transformation. The ceremonial space stands fully prepared with solemn altars, emphasizing particularly the liberation of departed souls and salvation of living beings. Through this ritual, the priest seeks not only to transcend death and restore life, but to extend boundless grace to all sentient beings.

The Three Emperor-Officials are entreated to descend upon the sacred assembly, commanding their celestial officials to jointly manifest divine power. The petition seeks to erase both past and present transgressions recorded in the Black Registers (records of sins), abolishing karmic burdens across both Yin and Yang realms. May the wind of compassion dissolve the Five Sufferings (birth, aging, sickness, death, and other human afflictions), while the light of wisdom illuminates the Three Wretched Paths (hell, hungry ghosts, and animal realms). May departed souls escape infernal torment, boarding the vessel of wisdom to reach the shore of pure enlightenment. The prayer implores for life-prolonging blessings and sin-absolving grace to brighten heaven and earth.

The final offering (Zhong Xian) renews the invocation to the Three Emperor-Officials and their celestial administration, expressing utmost sincerity. The entire passage exemplifies Daoist religious practice through Zhaijiao rituals—liberating souls, seeking blessings, and dispelling misfortunes.

This passage describes the "Lingbao Lingjiao Jidu Jinshu" (Precious Scripture of Salvation through the Numinous Treasure Teachings) ritual of refinement and salvation in Daoism, primarily used for the deliverance of deceased souls. The text first enumerates the numerous deities participating in the ceremony, including the Three Officials (Celestial Official, Earthly Official, and Water Official) along with their subordinate immortal officials, totaling three hundred and twenty beings. These majestic deities possess the power to absolve the sins of departed spirits.

During the ritual, the Daoist priest (referring to himself as "this humble servant") devoutly petitions various celestial venerables and imperial lords, including the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Great Dao Lord of the Most High (Taishang Dadaojun), and the True King of the South Pole (Nanji Zhenwang) among other high-ranking divinities. Amidst swirling incense smoke and the resonant tones of ritual bells and chimes, the priest offers prayers with utmost sincerity, beseeching these deities to descend upon the ceremonial assembly.

The text specifically mentions the "Southern Chang Upper Palace's Vermilion Locus Fire Mansion" (Nanchang Shanggong Zhuling Huofu), a specialized Daoist institution responsible for refining and delivering departed souls. Through this ritual, the deceased can escape the dark underworld ("returning from the true black gloom") and receive the grace of the Purple Ultimate Emperor (Ziji Shangdi), achieving the sublime state of both form and spirit being perfected in salvation.

The complete ceremony involves segments such as sending off the saints and conducting refinement rituals (liandu jiao). The priest, assuming specific ritual positions ("holding the designated rank"), presides over the ceremony to deliver particular deceased individuals ("the departed so-and-so") on behalf of the fasting patron. Through this solemn liturgical performance, the sins of the deceased are pardoned, and their souls purified and elevated.

This passage presents a Daoist Zhaijiao (purification ritual) prayer text, divided into initial and secondary offerings. It describes the ritual master's process of invoking divine presence and delivering deceased souls through ceremonial practice.

Initial Offering:

The ritual master reverently addresses the Three Pure Ones (Sanqing - Jade Pure, Upper Pure, and Supreme Pure, the highest triad of deities), the Ten Directions Celestial Honored Ones, and various immortal beings. The text mentions the benevolent grace of Zhuling (the southern immortal realm), praying for deities to descend upon the ritual assembly riding auspicious clouds and immortal carriages. With humble sincerity, the master prepares precious offerings (mushroom tributes and herbal presents) to honor the divine, seeking blessings in return.

The passage then describes the deities' mighty powers: governing Yin-Yang, reviving the dead, and delivering sentient beings through Zhu Fire (the true fire of cultivation) and Huanghua (the Golden Elixir). The pure waters of Dongjing (a celestial constellation) can purify souls, while southern Yang energy dispels Yin malevolence. By harnessing the Nine Heavens' breath and Five Phases' spiritual energy, one can concentrate Shen (spirit), harmonize Yin-Yang, and achieve longevity and spiritual vision.

Secondary Offering:

Continuing the praise of divine majesty, the text describes sacred characters manifesting in clouds and golden-jade radiance illuminating the ritual altar. The master repents on behalf of the ritual sponsor, portraying how worldly desires obscure human minds like dust-covered pearls, making souls prone to fall into the underworld. Only through the Yang-harmonizing energy of Nangong (the southern immortal realm for soul refinement) can one transcend the dark bondage of Beidu (the northern underworld).

The prayer concludes by invoking the descent of Zini Danshu (sacred purple-clay scriptures) to manifest divine power. The master approaches this second offering with utmost reverence—like an ant gazing at the vast sky—in complete devotional sincerity. Throughout the text, profound awe for the divine permeates every passage, embodying Daoist religious ideals of soul salvation and liberation from cyclic existence.

This scripture describes a Daoist ritual of salvation and refinement (a specific ceremony to help deceased souls transcend suffering). It was deep in the night when the presiding Daoist priest (zhai master) devoutly invoked the Three Pure Ones (the highest Daoist deities: Jade Pure, Upper Pure, and Supreme Pure) and various celestial beings, seeking divine power to grant the departed souls rebirth.

The ritual employs distinctive Daoist symbolism: the Azure Dragon of the East (Wu-Dragon) represents the ascension of Yang energy, while the White Tiger of the West (Ji-Tiger) symbolizes the condensation of Yin energy. The two immortals Zuo Ying and You Yuan hold the radiance of sun and moon (Yuyi as the sun, Jielin as the moon). The Yellow Blossom Treasure Well and Flowing Fire Divine Court serve as symbolic spaces for purifying souls during the refinement ritual. Through this harmonizing of Yin-Yang ritual power, the deceased souls are cleansed of karmic defilements from their earthly lives, regaining their pure essence amidst the luminous realms of the Nine Heavens and Five Brahma Worlds (different celestial strata).

The latter part details the soul's transformative process: first refining the physical form into spirit (shen), then refining the spirit into pure Qi, ultimately achieving the state where "gathered Qi takes form," enabling the souls to move freely between the Jade Capital (Daoism's highest heaven) and the Azure Void (celestial expanse). The scripture concludes with prayers for the Three Pure Ones' compassionate guidance, that the souls may forever leave darkness and ascend to luminous sacred realms, while the priest vows to properly conclude the ceremony by returning the deities to their abodes.

Note: Special terms retained:

• Three Caverns (Daoist scripture classification: Dongzhen, Dongxuan, Dongshen)
• Four Symbols (Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise)
• Two Modes (Yin-Yang)
• Jade Rabbit and Golden Crow (poetic names for moon and sun)
• Yellow Marsh (Yellow Springs, underworld)
• Vermilion Memorial (Daoist petition to the celestial court)

The Lingbao Lingjiao Jidu Jinshu (Scripture of Golden Book for Salvation through Lingbao Teachings) is a pivotal text of the Lingbao tradition in Daoism, primarily documenting the contents of zhaijiao keyi (purification rituals and liturgies). This passage comes from its twenty-sixth chapter, titled "Utmost Sincerity in Supplication."

"Utmost Sincerity in Supplication" refers to praying with the deepest earnestness. In Daoist rituals, devotees communicate with deities through devout prayers to express their aspirations and petitions. This passage likely describes the state of pious devotion when followers offer supplications to the divine during a zhaijiao ceremony.

Daoism holds that only prayers offered with utmost sincerity can resonate with the divine and secure blessings. This attitude of "earnest supplication" reflects the fundamental Daoist cultivation principle of "purifying the heart and rectifying intention" (chengxin zhengyi), which is the essential mental state required for performing any Daoist ritual.