《靈寶領教濟度金書》Vol. 27

The Lingbao Lingjiao Jidu Jinshu (Precious Scripture of Numinous Treasure for Salvation) records a liturgical ritual known as the "Lamp Division Ceremony" (Keyi). This ceremony, presided over by the High Priest (Gaogong Fashi), aims to illuminate the dark realms of the underworld and liberate the souls of the deceased through the lighting of sacred lamps.

At the commencement of the ritual, the High Priest approaches the sacred images of the Three Pure Ones (Sanqing)—the Celestial Worthy of Primordial Beginning (Yuqing Yuanshi Tianzun), the Celestial Worthy of Numinous Treasure (Shangqing Lingbao Tianzun), and the Celestial Worthy of the Dao and Its Virtue (Taiqing Daode Tianzun)—with utmost reverence, offering solemn prostrations and petitions. He describes the profound darkness of the underworld, where beings trapped in the Three Paths (santu: the hell realm, hungry ghost realm, and animal realm) and Five Destinies (wudao: the five cycles of rebirth) remain bound by karmic obstructions, submerged in perpetual gloom without illumination.

The priest beseeches the Three Pure Ones to extend their boundless compassion by igniting the sacred lamps—not ordinary lights but "lamps of wisdom" imbued with the Dao's divine power—to dispel the darkness and guide lost souls toward liberation. The text specifically mentions the patron (zhaizhu) who sponsors the ritual to deliver a particular deceased individual, hoping the radiance of these lamps will grant the soul release.

The scripture extols the sacred light of the Primordial Celestial Worthy (Yuanshi Tianzun), which illuminates the Three Realms (sanjie: the realms of desire, form, and formlessness) and penetrates the Great Canopy Heaven (Daluo Tian), the highest celestial realm in Daoist cosmology, transforming the void into brilliance. The lamps' radiance not only brightens the heavens but also descends into the hells, pacifying the sufferings of the Nine Darknesses (jiuyou, the deepest hells) and ensuring that the Netherworld (Luofeng) knows no eternal night.

Finally, the priest solemnly consecrates the lamp offerings (dengguo) before the Dao, praying that the ritual may "transform the mundane into the sacred," enabling the souls to unite with the Dao and attain salvation. Through the sacred power of light, the ceremony accomplishes its dual purpose: delivering the deceased and purifying the underworld.

This scripture passage depicts the Lingbao School (one of the major Daoist traditions) performing a salvation ritual by lighting the Three Pure Ones' sacred lamps, using divine radiance to liberate lost souls and dispel darkness.

When lighting the Jade Pure (celestial realm of Yuanshi Tianzun) lamp:

From the primordial chaos before creation, the wisdom light emanating between Yuanshi Tianzun's eyebrows pierces through the underworld. This sacred radiance illuminates all celestial realms, dispelling the eight calamitous visions, allowing trapped souls to attain deliverance. Lingbao Tianzun manifests supreme power like the first torch kindled in darkness, lighting up the Nine Nether Hells, guiding spirits swiftly to the Three Blossom Holy Realms (the immortal domains corresponding to upper, middle, and lower Dantian). Through the mysterious power of Dao-Qi, the dead revive, withered bones regain life, as myriad divine beings gaze upon this newly kindled holy light.

When lighting the Upper Pure (celestial realm of Lingbao Tianzun) lamp:

Amid the alternating order of Yin-Yang, Yuanshi Tianzun's divine light vertically connects the Three Realms of heaven, earth, and humanity. The primordial Xuan (dark) and Huang (yellow) energies transform into iridescent rainbows, upon which Yuchen Tianzun (a high-ranking Daoist deity) rides. This luminosity eradicates profound darkness and karmic obstructions, restoring vitality to heaven and earth while renewing the spiritual dynamism of all things. Daode Tianzun manifests great compassion, scattering ignorance like the noonday sun and covering the world with merciful clouds. Vermilion and purple radiance circulate endlessly, harmonizing with celestial movements, as the four elements (earth, water, fire, wind) reassemble scattered souls.

When lighting the Great Pure (celestial realm of Daode Tianzun) lamp:

Yuanshi Tianzun gathers the collective power of deities, sending divine light spiraling through cosmos and underworld, while clouds blaze with extraordinary hues. The three karmic paths (of fire, blood, and blades) become unobstructed, as the eight mystical cultivation stages bask in yang harmony. Celestial realms rejoice with dragon-tiger resonance (symbolizing Yin-Yang balance), while practitioners' inner pearls of spiritual nature (a Neidan term) illuminate all directions. The frozen springs of hell's long night receive grace as souls ascend riding the light. The triple lamps' brilliance shakes the Nine Netherworlds, revealing the eternal compassion of the "Endless Lamp-Light Tianzun."

This ritual sequentially lights three ceremonial lamps representing the Sanqing, employing the celestial deities' power to dissolve souls' karmic obstructions (a Buddhist concept denoting hindrances from negative deeds) and liberate underworld beings. The text particularly emphasizes light's purifying effect on darkness and primordial Qi's (cosmic foundational energy) transcendent power over the cycle of life and death.

I have heard that "the Dao gives birth to the One, the One gives birth to the Two, the Two gives birth to the Three, and the Three gives birth to all things." Earth follows Heaven, Heaven follows the Dao, and the Dao follows its own nature. Now the boundless wisdom-light of the Three Heavens (Sanqing, the highest Daoist realms) descends to save all sentient beings drowning in the ten directions. Like crimson flames suddenly illuminating darkness, sincere devotion can pierce through the long night. Through jade tablets (Yu Ji) recording Daoist methods, we transmit true words; with golden talismans (Jin Fu), we proclaim sacred decrees—causing the underworld to open its gates, allowing all beings to gaze upon the glorious radiance of the celestial realm (Biluo). The path to darkness is thrown wide, and all may behold the dazzling brilliance of pure emptiness (Qingxu). Now we proclaim the sacred incantation of inner illumination.

The essence of Nine Yang (pure Yang Qi), the luminous path of the Three Heavens—sun, moon, and stars shine in harmony. The precious light of the Three Treasures (Jing, Qi, Shen) merges with the essence of constellations; the radiance of the Three Jewels (Dao, Scripture, Master) manifests divine power. This light descends from Heaven, illuminating the underworld, spreading instantly throughout the ten directions. The torments of the Three Evil Paths (hell, hungry ghosts, animals) cease; the sufferings of the Five Afflictions (birth, aging, sickness, death, and the five aggregates of clinging) vanish. Volcanic fires extinguish, icy abysses melt, mountains of blades transform into jade trees, forests of swords become immortal groves, the iron-walled cities crumble, and lost souls ascend to the highest realm of Jade Purity (Yuqing, the supreme heaven among the Sanqing).

Now I earnestly beseech the Sun and Moon Spirit Youths and the Twelve Star Immortals to descend and reverently perform the Lamp-Lighting Ritual (Fen Deng), using wisdom-light to thaw the frozen hells. May all this accord with the Dao.

At the dawn of the Chijing Kalpa (a cosmic cycle in Daoism), the laws of nature began to turn. Eons ago, the Three Luminaries (sun, moon, stars) already shone universally. Today, with great vows, we seek to liberate lost souls from the torment of dark, icy springs. We implore the light of wisdom to brighten the underworld—melting the ice, extinguishing the furnace flames, and forever dissolving the mountains of blades and forests of swords. May this radiance circulate through the ten directions, illuminating all heavens, dispelling the Five Hindrances (killing, stealing, sexual misconduct, false speech, and intoxication), and severing karmic bonds. Let the Three Lights (sun, moon, stars) shine eternally, unchanging through the ages. May the Enlightened Youth (Kai Ming Tongzi) receive this grace, and may the Three Light Jade Maidens (guardians of the Three Luminaries) grant their assent. May all this accord with the Dao.

I have heard that the divine light of the Three Treasures (Dao, Scripture, Master) can dispel the darkness of the Nine Netherworlds, and the celestial radiance of the Nine Heavens scatters the gloom. Moved by the suffering of beings in the ghostly paths, we must rely on sacred brilliance to illuminate them. The glorious golden torch casts its radiance like a rainbow; the shining silver lamp projects its glow, suspended above the Milky Way. This light secretly emerges from the abode of the Heavenly Emperor, widely illuminating the realm of the divine. Riding upon the spiritual light of the Three Poles (Heaven, Earth, Humanity), we reveal the splendor of the ten directions. Now we distribute this radiance to all pure beings gathered here.

As the sacred name of the "Heavenly Worthy of Light-Pervading the Dharma Realm" resounds, the lamps revolve, shining within and without. The true Yang Qi transforms into crimson mist rising, and the Twelve Illuminating Youths manifest.

This passage describes the ritual scene and incantations used in the Duwang Zhaijiao (salvation ritual for the deceased) performed by the Lingbao school (one of the principal Daoist traditions). During the ceremony, the ritual master communicates with deities by lighting sacred lamps and presenting jade tablets (Yuzha - ritual documents for divine communication) to help souls escape the suffering of hell.

The opening lines "illuminating all under heaven and returning to my body" form part of the master's incantation, signifying that the sacred lamplight can penetrate heaven and earth, dispel hundreds of evil influences, and slay countless malevolent ghosts. This pure, luminous energy reaches directly to the realm of true spirituality, enabling practitioners to transcend physical constraints, unite with the natural Dao, and ultimately attain longevity.

"Dividing the lamp to shatter darkness" refers to the symbolic act of dispelling gloom through candlelight, representing the divine illumination of the underworld. The master prays that deceased souls may ride this sacred radiance to eliminate all karmic obstacles, escape the darkness of the underworld (called "earthly gates" in Daoism), permanently leave behind the suffering of the netherworld, and freely pass through the celestial gate (entrance to heavenly realms) to regain the light and joy of the yang world.

During the ritual, the master kneels reverently with incense, presenting jade tablets inscribed with sacred talismans to petition the deities. The term "spirits of the dark expanse" refers to souls in the underworld, while "Purple Clarity" (Ziqing) is Daoism's honorific name for the highest heavenly realm. The master establishes this salvation ritual for specific deceased individuals, hoping that through the power of divine officials and the transmission of jade documents to the underworld, these souls may be granted audience with deities and receive deliverance.

The concluding phrases like "Heavenly Worthy of Numinous Resonance" invoke divine presence, directing the jade tablets to the Divine Tiger Office (an imagined underworld institution in Daoism) to open the gates of hell, summon the deceased, and liberate them from the "three paths and five ways" (Daoist concepts of hellish rebirth cycles). The entire ceremony embodies Daoism's compassionate ideal of saving deceased souls and delivering all sentient beings.

This passage depicts the ritual scene and invocations during a Lingbao (Numinous Treasure) Daoist sect's ceremony for the salvation of departed souls:

The description begins with incense smoke permeating the ten directions, as practitioners pray for deities to descend upon this world of five turbidities riding their seven-jeweled Dharma platforms, guiding lost souls across the sea of suffering toward realization of Wuwei (non-action) and the great Dao. The purification ceremony follows, where incense is lit at the Shangqing Lingbao altar to summon various divine beings: Lingbao celestial officials, local earth deities (chenghuang and tudigong), and heavenly overseers, all receiving offerings through the sacred incense.

The text mentions Yuanshi Tianzun (the Celestial Worthy of Primordial Beginning) initiating spiritual transformation, while the Xu Huang (Emperor of Emptiness) governs all creation. It describes how the Northern Dipper Star Lord (Beikui) commands the Divine Tiger Division, and the Eastern Paradise (Dongji) maintains its Flying Dragon officials—these celestial administrations permeate heaven and earth, assisting the Purple Tenuity celestial court above while governing the underworld below. Wielding the Primordial Iron Credentials and Lingbao golden talismans (Fulu), these divine emissaries traverse mountains and rivers day and night, dispensing celestial grace to revive the dead and rescue souls.

Now the ritual patron (zhaizhu) petitions on behalf of souls fallen into the underworld, having obtained the Jade Decree from heaven to open the dark realms, further beseeching the descent of light-dispelling divine power. The text then enumerates the specific deities being summoned: the Soul-Retrieving Envoys from the Northern Dipper's Mysterious Model Bureau (Xuanfan Fu), the Great Emperors of Solar and Lunar Essence (Yin-Yang Erjing Dadi), left and right guardian generals, three divisions of soul-retrieving emissaries, fifteen Divine Tiger envoys, seven Jade Maiden commanders, and merit-recording attendants—all specialized in soul guidance. These deities descend from the Azure Heaven (Biluo) upon cloud-borne chariots, brandishing golden halberds and jade axes to attend the ritual altar.

This scripture describes a Daoist ritual for guiding departed souls, invoking various celestial generals to assist in summoning and retrieving wandering spirits. The passage unfolds in three main sections:

First, it enumerates the titles of numerous deities responsible for soul retrieval, including the Great General of the Dipper's Hollow (Dou Huoluo), the Perfected One Who Pursues Souls Across the Three Realms, General Zhao, the Jade Maidens and Golden Boys who guide spirits, along with various emissaries from the Yellow Register Bureau (Huanglu Yuan) - the specialized Daoist institution for soul salvation. Each deity has distinct responsibilities: some traverse heaven, earth, water and fire to track down wandering souls, while others oversee the movement of spirits according to the twelve earthly branches (shichen) of the day.

The text then details three solemn summoning rituals: The first invocation calls upon the protecting deities of the presiding Daoist master and all soul-retrieving officials. The second summons the local earth gods (Tudi Shen) and all deities enshrined in nearby temples. The third involves the "Initial Offering of Scattered Flowers" ceremony. Each invocation beseeches the deities to descend in their celestial chariots and manifest the lost souls at this sacred time and place.

Finally, the scripture depicts the deceased's predicament in the underworld: souls sink in the sea of suffering, trapped by the five aggregates (a Buddhist concept referring to form, sensation, perception, mental formations, and consciousness that obscure one's true nature) and polluted by karmic obstructions arising from the seven emotions and six desires. Having violated the laws of the Three Officials (Tian Guan, Di Guan, Shui Guan), they remain imprisoned in the six caverns of hell, judged according to the Female Blue Laws (Nüqing Lü) of the underworld, confined behind bronze walls and iron barriers with no hope of liberation.

This scripture depicts a Daoist ritual for the salvation of wandering souls. In the shadowy realms of the underworld, wronged spirits find no recourse for their grievances, while demonic officials abuse their authority. Only through summoning the majestic power of the divine can the liberation of these souls be achieved.

The celestial decree descends from the Dragon-Tail Terrace of heaven, while infernal mandates issue forth from the Tiger-Head Gate of the underworld, preparing for the souls' pardon. During the ceremony, the sacred edict of the Celestial Worthy of Numinous Treasure (Lingbao Tianzun, one of the Three Pure Ones) will guide souls from the Northern Fengdu Hell (the Daoist conception of northern hell realms), using the radiant light of virtuous merit to elevate them from the lower realms.

The ritual unfolds in two phases: the "Subsequent Offering" and the "Final Offering." During the Subsequent Offering, the Daoist priest scatters ritual flowers while making offerings, praying to erase the souls' karmic records in the Southern Palace (a celestial abode of immortals) and to subdue the demonic guards of Fengdu. Yet concerns remain that throughout the Ninefold Netherworld—whether in ordinary prisons or the most formidable Tianyi and Taiyi dungeons—cruel interrogations persist, requiring divine intervention for the souls' deliverance.

The Final Offering continues with floral offerings, beseeching the deities to swiftly traverse the yin-yang divide with their mighty power, gathering souls with lightning speed. May all wandering spirits caught in the Five Paths of Rebirth bathe in the golden radiance of the Celestial Court (Jinque), receive the sacred teachings, and feel hell's icy domains warmed as by spring breezes, thereby assisting their ascension.

The priest concludes by announcing the ritual's completion, revealing that through personal cultivation, they've mastered the circulation of vital essences (the "three fields" referring to the upper, middle, and lower Dantian energy centers; the "seven portals" denoting the body's orifices) and harmonized yin-yang energies (Jia and Yi representing yang, Gui and Ren symbolizing yin). Empowered with talismanic magic (Fulu), the priest commands the spirit multitudes, guiding souls from eternal darkness into luminous liberation. The entire ceremony manifests the solemn grandeur and mystical power of Daoist soul redemption.

This scripture passage describes the command issued by a Daoist priest during a salvation ritual (aidong the departed souls). The priest claims to act under the mandate of the Jade Emperor (with "golden palace" referring to the celestial court), wielding fulu (Daoist ritual documents) to summon various celestial officials and divine generals for assistance.

The text mentions "Northern Dipper" referring to the Star Lord of the Big Dipper, and "yin realm" denoting the underworld. The priest commands divine generals like the Jade Maiden General to accompany him with "true light" (sacred radiance in Daoism) and issues the "jade decree" (celestial document). All divine beings are required to reverently obey the "Lingbao Altar Commandments" (regulations of the Lingbao tradition).

The ritual then proclaims three types of documents: the jade decree (official document), the Azure Mystery Soul-Summoning Talisman (specialized charm for retrieving departed souls), and the official dispatch (administrative order). The text uses "dragon script" as a metaphor for precious celestial documents, "dew of grace" to describe heavenly benevolence, and "thunderous command" to emphasize the authority of the decree.

Finally, it demands that the Three Realms (heaven, earth, and water) must not obstruct the departed souls, and all divine generals must swiftly complete their tasks and report back. It stresses this as the celestial emperor's grace, warning that deities failing their duties will face punishment. The phrase "go swiftly and return swiftly, with clear retribution" reflects the Daoist belief in immediate karmic consequences for divine actions. The entire passage vividly portrays the solemn scene of summoning divine generals through talismans to aid departed souls in a Daoist salvation ritual.