《靈寶領教濟度金書》Vol. 31

This passage is the "Food Consecration Ritual" from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, primarily used in Zhaijiao (purification rituals) for the salvation of deceased souls. During the ceremony, food offerings are presented, accompanied by scripture recitation and talisman burning, to help the departed transcend suffering and ascend to the immortal realms.

The ritual begins by venerating the highest Daoist deities, the Three Pure Ones (Sanqing): the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Celestial Worthy of Numinous Treasure (Lingbao Tianzun), and the Celestial Worthy of Dao and De (Daode Tianzun). Their sacred names are praised as possessing inconceivable power, capable of universally bestowing blessings upon the deceased. The officiants beseech the Three Pure Ones to manifest their compassion and witness the ceremony. The scripture emphasizes the importance of accumulating virtuous deeds and merits, affirming that good causes inevitably yield good results. It expresses the hope that the departed souls may rely on the power of the Dao to forever escape the sea of suffering in samsara and ascend the celestial ladder to the immortal realms.

Next, the text describes the immortal offerings: "golden rice and jade nectar" (symbolizing pure offerings) and "pear-like fruits and fiery dates" (legendary Daoist immortal fruits). These are said to help the deceased transcend the "Five Turbidities" (a Buddhist term referring to the defiled human world) and reach the shore of the Dao. A stable "Dharma bridge" is constructed for the departed so they no longer wander like ants in the cycle of rebirth, nor tremble at the passage of time. Having left the darkness of the underworld, they are about to enter the light.

The offerings are empowered by divine forces: the radiance of the Three Luminaries (sun, moon, and stars) and the sweet dew of the Five Numinous Energies (the Qi of the Five Phases) merge into them, while cloud-like delicacies exude fragrance. These foods nourish the "Three Palaces" (the upper, middle, and lower Dantian) of the departed souls. Through the circulation of the "Primordial Qi" (Yiqi), their hundred meridians become unobstructed. The Daoist priests wave their ritual robes to consecrate the offerings, open the scripture scrolls to expound the sacred texts, and pray that the true nature of the deceased remains undimmed, their awakened consciousness enduring forever.

Finally, through burning talismans and chanting incantations, the ritual dedicates itself to the Supreme Celestial Worthy of the Jade Purity Realm (Yuanshi Tianzun), praising his merits in transforming heaven and earth and his compassionate salvation. Special prayers are made for the deliverance of beings trapped in the "Five Paths" of rebirth (the realms of gods, humans, animals, hungry ghosts, and hell). The departed souls are urged to take refuge in the "Compassionate Father of the Six Paths in the Golden Palace" (referring to Yuanshi Tianzun), forever escaping the cycle of life and death, moving freely through the void without obstruction, and ultimately achieving ascension to immortality.

This scripture is a ritual text from Daoism for the salvation of departed souls, consisting primarily of three parts:

The first section depicts the scene of the "Golden-Faced and Jade-Featured Heavenly Worthy" (a revered Daoist deity) employing divine power to deliver wandering souls. This celestial being uses the infinite radiance of Lingbao (sacred Daoist treasures) to illuminate the underworld (Fengdu), breaking through all obstacles so that the departed may ascend on auspicious clouds to attain eternal life. The text mentions the "Spell for Breaking Fengdu and Opening the Path," a specific incantation used to open the passage from the underworld, helping souls escape the sea of suffering.

The second part employs the "Jade Clarity Nectar Truth-Penetrating Spell" (a purification mantra) to bless the departed. The chant describes golden rays of merit illuminating the dark realms, with lotus flowers bearing souls upward to the "Twelve Towers" (structures in the Daoist celestial realm), where they attain carefree liberation. Here, the "Heavenly Worthy of Flowing Nectar Dharma Rain" descends to nourish the souls with sweet dew.

The final section contains the "Jade Clarity Nectar Dharma Feast Spell," portraying the afterlife of souls in the immortal realm: drinking jade nectar (celestial beverages), consuming yellow bark flowers (immortal medicine), merging with true light, and freely roaming the great void. The scripture emphasizes comprehending profound principles and aligning with cosmic patterns to ultimately reach the state of "non-duality" (transcending distinctions between self and other).

The complete ritual involves burning Fulu (Daoist talismanic documents) and reciting specific mantras, all aimed at helping souls transcend the underworld for rebirth in the celestial realm. The recurring phrase "respectfully performed for the soul of the departed [name] to rely upon this for rebirth in the immortal realm" indicates this is a salvation rite conducted for specific deceased individuals.

This scripture records the Daoist "Dharma Food Incantation" ritual for liberating departed souls, where talismans are burned and mantras recited to provide celestial nourishment that assists their passage. Several core elements recur throughout the ceremony:

The Venerable Sovereign of Clear Nectar (a Daoist deity) guides souls toward liberation through Purple Script Red Registers (sacred documents). The text describes wondrous properties of celestial sustenance: Jade Nectar and Golden Essence (immortal elixirs) can unblock all meridians, while Six Brahma Verses (divine harmonies) gladden the spirit (Shen). The departed souls serenely partake of these ritual offerings.

Each incantation depicts unique qualities of divine beverages: sacred springs from Kunlun Mountain, milk infused with Primordial Qi (primal energy), and Brahma Jade Liquor that purges karmic obstructions. These celestial drinks nourish the five viscera, delight the hundred spirits (Shen), and endow souls with vitality spanning kalpas—ultimately freeing them from cyclic rebirth.

The ritual follows a set sequence: first chanting specific food mantras describing the elixirs' virtues, then burning fulu (talismanic registers), finally praying for the souls' ascension. Though each of the six incantations has distinct characteristics, all share the core purpose of transforming the souls' constitution through sacred nourishment to align with celestial existence.

Particularly noteworthy is the reference to "Land of Nothingness" (Wuhexiang), derived from Zhuangzi's writings denoting a carefree paradise, while "Eon of Cedrela" uses the longevity of ancient cedar trees to symbolize eternity. These poetic constructs collectively envision a timeless realm beyond spatial constraints where souls attain ultimate liberation.

This scripture describes a Daoist ritual for the salvation of deceased souls, primarily consisting of several incantations and the ceremonial burning of fulu (talismans and registers).

The passage first depicts the scene of a liberated soul ascending to the immortal realms: freed from the constraints of the Three Realms, the soul roams freely beyond the celestial spheres. In the sacred realm of the Venerable Sovereign Sutamowei (a Daoist deity), the radiance of the Seven Treasures (gold, silver, lapis lazuli and other sacred jewels) illuminates the space while the wondrous qi (primordial energy) of the Five Wisdoms permeates the atmosphere. Here, sumptuous celestial feasts are prepared, offered to the deities through the chanting of the Eightfold Assembly Scriptures (a special category of Daoist texts).

Following this are four distinct refining incantations, each accompanied by fulu-burning rituals designed to facilitate the soul's transcendence:

The first incantation, "Three Lights' Flowing Essence Refining Nourishment Charm," recounts cosmic creation: The Dao gives birth to primordial qi, which divides into yin-yang to form the Three Lights (sun, moon, and stars). These radiances illuminate the Nine Heavenly Layers, their brilliance reflected throughout the eight directions. The deceased soul may descend to the underworld or ascend to immortal realms, ultimately transcending physical form to unite with the Dao.

The second, "Three Lights' Nourishing Infant Refining Charm," portrays celestial scenery: The Big Dipper revolves while the Five Planets (Venus, Jupiter, Mercury, Mars, and Saturn) shine brightly, as heavenly deities perform their sacred duties. After partaking of immortal herbs, the soul achieves perfected form and spirit, soaring into the Great Void.

The third incantation, "Three Lights' Dharma Qi Refining Charm," reveals cultivation essentials: Concentrating heaven and earth's vital essences fills the Three Palaces (upper, middle, and lower dantian) with precious qi. Successful practitioners shine like sun and moon, beholding the Celestial Venerables and attaining longevity.

The fourth, "Three Lights' Jade Yang Refining Charm," depicts higher realms: The Five Elder Sovereigns of the directions host banquets where immortals arrive on clouds. Having cultivated the Three-Five (three dantian and five qi phases), the soul's name is inscribed in immortal registers, becoming an honored guest in the upper realms.

Each incantation concludes with fulu burning and the repeated invocation: "By these merits, may the soul of the deceased [name] thereby ascend to immortal realms." These chants collectively emphasize achieving the Daoist path through refining the energies of the Three Lights (sun, moon, and stars).

This is a set of Daoist ritual scriptures for guiding departed souls, comprising multiple incantations and talisman-burning (fulu) segments. Each incantation revolves around the "Three Lights" (sun, moon, and stars), employing visualization (meditation) to lead spirits toward celestial ascension.

The first section, "Three Lights Cloud Essence Refinement Incantation," describes how celestial and earthly Qi envelops the departed soul as nine radiant beams form celestial clouds. Through seven celestial hours (qichen) of profound Daoist practice, the soul is purified from the kalpic dust of the Three Realms (desire, form, and formlessness realms), ultimately registering among the immortal ranks and becoming a companion of the Supreme Dao Ancestor (the highest Daoist deity). The soul will then traverse the Eight Extremities (farthest reaches of the cosmos) while attending the Northern Dipper Star Lord.

The second section, "Three Lights Immortal-Guiding Refinement Incantation," explains the profound mystery of the natural True Dao, where myriad celestial beings pay homage to the Jade Emperor. The Five Directional Elder Lords (five celestial venerables) bow before the jade carriage, as the Three Lights' spiritual energy exclusively elevates the virtuous. Through diligent cultivation and consuming celestial herbs (huagen), one achieves unity of spirit and form, ultimately returning to the primordial source. Like phoenixes soaring through the Ten Heavens, the ascension becomes irreversible.

The third section, "Three Lights Precious Qi Refinement Incantation," depicts the distant realms of the Three Pure Ones (Sanqing), where golden boys and jade maidens gather divine mushrooms. Celestial attendants welcome immortal guests to ascend the jade terraces. The Heavenly River nourishes the Eastern Well constellation, while precious Qi fills the void. By swallowing jade nectar (qiongjiang), eternal youth is preserved. With heads held high toward the Three Pure Realms, the joy of celestial robes fluttering is beyond measure.

The fourth section, "Three Lights Stabilizing Radiance Incantation," reveals the supreme mystery of the True Dao, where the Lingbao scriptures manifest miraculous power. Visualizing the Five Planets (Wood, Fire, Earth, Metal, Water) while swallowing their luminous essence, refined energy permeates the body like cleansing frost. Inner and outer radiance illuminates all, dissolving worldly defilements. Through the "Stabilizing Radiance" method, one eternally dwells in the immortal abode of longevity, returning to the primordial root after nine transformations into perfection.

The concluding "Yinsheng Chant for Nurturing Hun and Po Souls" forms the ritual's core: The lingzhi mushroom symbolizes life's origin, coalescing the seven earthly souls (po) below and three celestial souls (hun) above. Through sacred chanting (fansong) and nourishment with cloud nectar (yunjiang), the departed soul achieves complete spiritual form, serenely receiving offerings.

The entire ceremony—through talisman burning, incantations, and visualization—helps refine karmic burdens and facilitate the soul's celestial journey. After each incantation, talismans are burned to transmit spiritual power to the deceased.

This passage describes sacred visions and mystical powers in Daoist cultivation and salvation rituals. It depicts the activities of twenty-four perfected deities (high-level spiritual beings who have attained accomplishment through Daoist practice) moving through ethereal realms of nothingness. These beings exist in accordance with cosmic kalpas (the cyclical destruction and renewal of the universe in Daoist cosmology) and are born from the primordial Qi of heaven and earth. Outwardly appearing simple and unformed, they inwardly nurture the seven essential meridians (possibly referring to key energy channels in the body).

Through dedicated cultivation, practitioners can make the five organ spirits (the five Shen) bloom like flowers, illuminated by the radiance of the Three Platforms constellation (important Daoist stars). The pure youths dwelling in the Purple Palace (abode of immortals) return to their original forms, gaining the ability to ride clouds and mist, soaring freely through the skies. Among them is a jade-perfected immortal called "Divine Lord," flanked by guardians Wu Ying and Bai Yuan, with a mysterious black beast protecting from behind and a crimson phoenix leading the way ahead.

Above floats an emerald jade canopy, while below rises a golden lotus throne. Fragrant vapors condense into clouds, and sweet dew (nectar of immortality) flows endlessly in inexhaustible abundance. The passage also mentions the "Heavenly Worthy of Boundless Salvation," describing how his precious light coalesces into radiant clouds, with eight-cornered (possibly referring to ritual implements) brilliance illuminating the celestial realms.

The latter part contains esoteric incantations (such as the "Radiant Jade Character Talisman") and prayers for guiding departed souls. These invocations beseech that the deceased may drink celestial dew, feast on immortal fruits, wander freely in the divine realms (the Emperor's Domain), ride emptiness and harness the wind, ultimately attaining perfection and becoming true immortals. The passage concludes by invoking the "Heavenly Worthy of Vast Salvation for the Sunken and Lost," praising his immeasurable merit and virtue.

These elements exemplify characteristic features of Daoist salvation rituals, where scriptures and mantras are employed to harness divine power for liberating souls from suffering and elevating them to immortal realms. The various Heavenly Worthies and secret incantations mentioned here form essential components of Daoist Zhaijiao (purification rituals) and Keyi (liturgical ceremonies).