《靈寶領教濟度金書》Vol. 32

This scripture records the detailed procedure of the "Anzhen Ritual" (a liturgical ceremony for consecrating altars and pacifying deities) as practiced by the Lingbao School (one of Daoism's major lineages). Transmitted by the Southern Song dynasty master Ning Quanzhen and compiled by Lin Lingzhen.

At the commencement, the ritual master (identified as "the appointed officiant") first burns incense outside the celestial gate to offer prayers, reporting to the Three Patriarchs (Sanqing) of the Lingbao tradition: the school's scriptures originate from the Jade Script True Words (yu zi zhenwen) revealed by heaven—considered Daoism's most sacred writing—and now following ancient protocols, an altar is being established. Through the zhaijiao (purification ritual), the master seeks universal salvation for souls in the underworld. While claiming orthodox transmission, the master expresses concern about potential ritual improprieties and humbly requests the patriarchs' protective presence.

The tea offering ceremony follows, where the master again petitions the patriarchs, explaining this zhaijiao aims to deliver deceased souls (specifically named individuals) according to liturgical standards. May these souls be purified of sins at the Dongyang Immortal Lodge (eastern celestial palace) under the Nine Qi Heavenly Lord of the East, and find peace in the Court of Flowing Fire (a Daoist purgatorial space for soul refinement).

The core segment—Pacifying the Five Directions—then begins with the eastern quadrant. Holding the Eastern True Script (beginning with the esoteric mantra "Danlou Ahui Wuhe Guan..."), the master fumigates it over incense before reciting its contents. After proclamation, the script is placed on the incense altar and secured with a golden dragon (a ritual implement). This mantra contains numerous Sanskrit-derived secret syllables functioning as coded invocations for summoning eastern deities.

Finally, all participating Daoists (identified as "we officiants") collectively pledge devotion to the Nine Qi Heavenly Lord of the East and eastern immortals, demonstrating pious commitment. Through incense burning, scripture recitation, and script consecration, the ceremony achieves altar purification and divine guardianship.

This describes a Daoist ritual for guiding the souls of the deceased to salvation. According to the Lingbao Lingjiao Jidu Jinshu (Precious Golden Scripture for Universal Salvation), the priest is conducting a celestial ascension ceremony for the departed.

The priest first presents golden silks and jade dragon-shaped tablets to the Nine Qi Celestial Lord of the East (a Daoist deity governing the eastern direction), following the precepts of the Nüqing Lüling (Essential Daoist Discipline Code). He invokes the Azure Spirit Life-Giving Perfected Being from the Nine Qi Azure Heaven, accompanied by azure dragon-mounted attendants, to convey the decree of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun). Together they open the Nine Netherworlds of Eternal Night in the Eastern Limitless Realm (the Daoist concept of hell), allowing the departed souls to bathe, change into new garments, and receive fine food. The souls then ascend to the Southern Palace (the Daoist paradise), where they will dwell eternally in radiance, protected from demonic disturbances by divine guardians.

The priest then turns to the Three Qi Celestial Lord of the South (deity governing the southern direction), holding the Southern True Scriptures while offering incense. Golden dragons are presented as ritual offerings, and the recited scriptures depict the wondrous landscapes of the southern immortal realms, including the Southern Yan Cavern-Floating Realm and the Jade-Eyed Multitudes. With deep reverence, the priest submits to the Three Qi Celestial Lord of the South, summoning the Crimson Spirit Life-Giving Perfected Being and crimson dragon-mounted attendants. Following the same decree of the Celestial Worthy of Primordial Beginning, they open the southern underworld of the Limitless Realm to liberate the souls.

The entire ceremony strictly adheres to the ancient Primordial Beginning's Code of Luminous Truth and Nüqing Lüling regulations. Through burning talismans (fulu), scripture recitation, and ritual offerings, the priest petitions the Five Directional Celestial Lords to receive and guide the souls. The ritual particularly emphasizes acting with "urgent fiery devotion," signifying the immediate necessity of salvation.

This scripture describes a Daoist ritual for the salvation of deceased souls, primarily employing the salvation liturgy (Keyi) of the Lingbao tradition. Let me explain it in several parts:

The section concerning the "Divine King of Boundless Netherworld Spirits Who Governs the Three Realms with Qi" refers to a deity overseeing the three realms (celestial, human, and underworld) who opens the Ninefold Netherworld (the deepest hell in Daoist cosmology). This allows departed souls to escape darkness, receive ritual cleansing, clothing changes, food offerings, and ultimately ascend to the Southern Palace (Nangong, the Daoist celestial abode of immortals in the south). There they dwell eternally in radiance, protected from demonic disturbances with divine guardianship.

The mentioned "Nuqing Code" refers to the important early Daoist scripture Nuqing Gui Lü (Rules for Ghosts), which establishes behavioral precepts for spirits. The "Vermilion Command Talisman of Nuqing from the Red Emperor" used in the talisman-burning ritual represents an edict issued by the Red Emperor of Southern Fire Virtue (one of the Five Directional Thearchs), transmitted through the sacred mountain Hengshan's divine system to liberate souls.

The western portion follows the same pattern but shifts focus to the Seven Qi (primordial energies) Celestial Lords of the West, employing white talismans. The ritual master holds sacred texts (Zhenwen) while performing incense offerings, recites scriptures before placing them on the altar, and makes offerings with golden dragons (ritual implements). Terms like "Daoli Chanyou" that appear obscure are actually esoteric Sanskrit-derived incantations with special spiritual potency.

The entire ceremony strictly adheres to regulations from the Yuanshi Mingzhen Jiudian (Primordial Scripture of Bright Truth) and Nuqing Lüling, employing burned talismans, offerings of golden silks and jade dragons to summon the Western White Spirit Life-Giving Perfected Being (a transcendent in charge of western salvation). Riding a white dragon, this immortal descends to assist souls in escaping the underworld, ultimately settling them peacefully in the Southern Palace's paradisiacal realm.

This passage describes a Daoist ritual for the salvation of departed souls, where the priest invokes the Northern Five Qi Celestial Lord (one of the Five Directional Deities in Daoism, governing the north) through specific ceremonial procedures.

Holding the Northern True Script (a secret Lingbao talismanic text), the priest consecrates it over incense smoke before recitation. After the recitation, the sacred text is placed on the altar and offered with a golden dragon ritual implement. The script contains esoteric phrases like "Tuoluo Yumiao" and "Shatuo Jieliang" – mystical language symbolizing the profound powers of the northern celestial realm.

Leading the congregation, the priest devoutly pays homage to the Northern Five Qi Celestial Lord and subordinate immortal officials, declaring the intention to liberate a specific departed soul. Following the protocols of the Mingzhen Jade Repository and Nüqing Code (key Daoist liturgical texts), offerings of golden silks and jade dragon pendants are presented to summon the Northern Black Emperor (the Five Qi Celestial Lord). The ritual petitions this deity to dispatch the Black Spirit Life-Giving Perfected Being accompanied by Black Dragon Cavalry Officers (northern celestial guardians), bearing the Jade Edict of the Primordial Heavenly Worthy (Daoism's supreme deity). Their mission: to open the Nine Darkness Eternal Night Mansion (the underworld) within the Northern Limitless Realm (the northern heaven in Daoist cosmology) for the soul's liberation.

The ceremony promises the departed soul purification through ritual bathing, new garments, and ceremonial nourishment – enabling ascension to the Southern Palace (a Daoist paradise) to dwell eternally in radiance, protected from demonic interference by divine guardians. The rite emphasizes its legitimacy through adherence to the Primordial Heavenly Worthy's Mingzhen Ancient Code and Nüqing Precepts (essential Daoist disciplinary texts).

The conclusion reiterates the ritual's core action: burning the Northern Five Qi Celestial Script and Black Emperor's Nüqing Command Talisman (two types of Daoist fu talismans) to stabilize the northern celestial qi for the patron while liberating souls from the underworld. It specifically notes the urgent execution under the Northern Sacred Mountain Hengshan's authority (a major Daoist northern sanctuary), mentioning the Primordial Heavenly Worthy's decree appointing the Five Ancient Elders (five primordial immortals) to oversee this universal salvation ritual.

This passage describes a Daoist zhaijiao (purification ritual) for the salvation of departed souls. The ritual master holds zhenwen (sacred Daoist scriptures) over incense smoke to consecrate them. After recitation, the texts are placed on the altar and offered with a golden dragon (an auspicious metal ritual object symbolizing divine power).

The incantation invokes the Celestial Lord of Central Qi (the deity governing the central direction in the Five Celestial Sovereigns system), whose stellar essence shines through the planet Saturn, illuminating divine palaces. Following the protocols of the Mingzhen Jade Purity Scripture and Nüqing Code (key Daoist texts), the master leads devotees in reverent worship, presenting offerings of gold, silver, silk, and jade dragon pendants to beseech salvation for the deceased.

The scripture details the deity-invocation process: summoning the Yellow Heaven Perfected Being (a manifestation of the Central Celestial Emperor) to descend on a yellow dragon. This divine envoy conveys Yuanshi Tianzun's (the Supreme Daoist deity) decree to the Nine Earthly Foundations and Twelve Divine Palaces of the central realm, commanding the opening of the Nine Nether Hells. Thus liberated souls may bathe, receive new garments and sustenance, ascend to the Southern Palace (a Daoist paradise), and dwell eternally in radiance, free from demonic obstructions.

Subsequently, fulu (ritual talismans) are burned in the names of the Yellow Emperor of the Center and Nüqing (goddess of the underworld), facilitating the souls' passage from darkness. The ritual specifically invokes the sacred Mount Song (central peak of the Five Sacred Mountains) to receive these divine mandates, with the Five Celestial Sovereigns witnessing the covenant to ensure successful salvation.

The text concludes with gratitude toward the celestial pantheon, praying for relief from the Three Paths of Suffering (hell, hungry ghosts, and animal realms). It seeks universal salvation for all souls trapped in the Nine Nether Hells—that they may permanently escape the Three Paths and Five Sufferings (Daoist classifications of underworld torments), attain immortal registration, and merge with the Dao. The entire ceremony employs the "wind-fire postal system" (the Daoist belief that talismans travel swiftly to heaven via elemental messengers) to deliver petitions throughout the celestial realms.

This scripture describes a Daoist Zhaijiao (purification ritual) for the salvation of departed souls, primarily involving ceremonial procedures oriented toward the eastern and southern directions. The entire ritual, through steps such as incense burning, scripture recitation, and burning of sacred texts, implores the deities to guide the souls to ascend to heaven.

The ritual begins with the presiding Daoist priest (referred to as "Master") first facing east to light incense specific to the eastern direction. Holding the sacred text containing the Eastern True Script, he passes it through the incense smoke before reciting its contents. After completing the recitation, the text is burned at the eastern altar. The priest then devoutly petitions the Nine Qi Celestial Lords of the East (deities governing the eastern realm) and other divine beings, explaining that this Zhaijiao ritual is being performed for the salvation of a specific individual and requesting their witness. Following this, the Jietan (altar-dismissing) True Script is recited, beseeching the Azure Spirit Youth from the Azure Spirit Palace to, in accordance with the decree of the Celestial Venerable of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism), guide the departed soul to escape the Nine Nether Hells and ascend to the Southern Palace paradise.

An identical procedure is repeated for the southern direction. The presiding priest lights southern incense, passes the Southern True Script through its smoke, recites and burns it, then makes supplications to the Three Qi Celestial Lords of the South and other deities. Finally, he requests the Cinnabar Spirit Youth of the South to swiftly carry out the soul salvation mission according to the Nüqing Precepts (Daoist commandments) of the Celestial Venerable of Primordial Beginning.

The scripture particularly emphasizes that the Celestial Venerable of Primordial Beginning has already commanded the Five Elders of the Five Directions (five high-ranking deities) to supervise this salvation ritual, ensuring the immediate deliverance of the departed souls. The entire ceremony is imbued with joyous solemnity, with all celestial beings rejoicing at this event. Through such meticulous ritual protocols, the departed souls are liberated from the underworld to attain eternal peace.

Today marks an auspicious occasion of great celebration, a day when all celestial deities rejoice in happiness. We now commence the ritual to consecrate and guard the southern direction.

The venerable master of the Seven Qi Heavenly Lords of the West (divine beings governing the seven primordial energies of the western direction) is presently offering incense in the western quarter. The sacred texts of the West (important Daoist scriptures) humbly invite the master to initiate the consecration ceremony. Holding the sacred texts, the master purifies them with incense smoke. After the solemn recitation, the scriptures are reverently burned in their respective directional position.

With utmost devotion, I announce to the Seven Qi Heavenly Lords of the West, all western deities, and various spirit officials: A certain devotee has now established a purification altar, practicing day and night for the salvation of departed souls, reverently performing rituals and chanting the profound truths of the Mysterious Perfection. Relying on the grace of Heaven, we beseech the divine beings to bear witness. As the ritual approaches completion and the purification ceremony reaches fulfillment, we now respectfully activate the sacred texts and dissolve the ritual space. I hereby petition the Radiant Spirit Youth from the Palace of Luminous Qi in the western direction to execute the Primordial Jade Texts of Natural Perfection from the western heavens and the Nüqing Talismanic Decrees (important Daoist talismanic documents), proclaiming to the Nine Netherworlds of the Limitless Realm in the western direction, that the soul of the said devotee may ascend to the Southern Palace (Daoist celestial abode of southern deities) and attain perfect liberation. According to the ancient methods of Primordial Illuminated Truth transmitted through the sacred Mount Hua of the western peak and the Nüqing ordinances, let this be carried out immediately.

The Celestial Worthy of Primordial Beginning (supreme deity in Daoism) commands the Five Elders of the Five Directions (five ancient divine beings) to oversee this covenant and deliver all beings without delay.

We now commence the ritual to consecrate and guard the northern direction. The venerable master of the Five Qi Heavenly Lords of the North is presently offering incense in the northern quarter. The sacred texts of the North humbly invite the master to initiate the consecration ceremony. Holding the sacred texts, the master purifies them with incense smoke. After the solemn recitation, the scriptures are reverently burned in their respective directional position.

With utmost devotion, I announce to the Five Qi Heavenly Lords of the North, all northern deities, and various spirit officials: A certain devotee has now established a purification altar, practicing day and night for the salvation of departed souls, reverently performing rituals and chanting the profound truths of the Mysterious Perfection. Relying on the grace of Heaven, we beseech the divine beings to bear witness. As the ritual approaches completion and the purification ceremony reaches fulfillment, we now respectfully activate the sacred texts and dissolve the ritual space. I hereby petition the Mysterious Spirit Youth from the Palace of Dark Qi in the northern direction to execute the Primordial Jade Texts of Natural Perfection from the northern heavens and the Nüqing Talismanic Decrees, proclaiming to the Nine Netherworlds of the Limitless Realm in the northern direction, that the soul of the said devotee may ascend to the Southern Palace and attain perfect liberation. According to the ancient methods of Primordial Illuminated Truth transmitted through the sacred Mount Heng of the northern peak and the Nüqing ordinances, let this be carried out immediately.

The Celestial Worthy of Primordial Beginning commands the Five Elders of the Five Directions to oversee this covenant and deliver all beings without delay.

This scripture describes a Daoist ritual for the salvation of deceased souls, presided over by a priest who petitions the Celestial Lord of Central Primordial Qi (one of the Five Directional Celestial Sovereigns in Daoism). At the ceremony's commencement, the priest holds the sacred scripture (Zhenwen) over incense smoke for purification. After reciting the text, it is ceremonially burned.

With utmost reverence, the priest addresses the Celestial Lord of Central Primordial Qi and assembled deities, explaining the ritual's purpose to liberate wandering souls. Through day and night scripture recitation and prostrations, relying on celestial virtue (De), he requests divine supervision. Following the rites, the priest again petitions the Golden Spirit Youth from the Palace of Golden Radiance (a celestial abode) to transmit the Nüqing Talismanic Decree (Fulu) of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, Daoism's supreme deity), commanding the underworld to release souls for ascension to the Southern Palace (heavenly realm) and liberation.

The text emphasizes adherence to ancient liturgical protocols (Keyi) and the Nüqing Precepts established by Yuanshi Tianzun, demanding swift salvation. The Celestial Worthy's decree, overseen by the Five Directional Elder Lords (high-ranking deities), facilitates universal deliverance. Recited scriptures stabilize the earth and bless humanity.

Finally, the priest prays for the deceased to expiate sins, escape infernal suffering, attain longevity, and have their names inscribed in the immortal register (xianji). Witnessed by the divine assembly, souls ascend to celestial realms. Concluding the Zhaijiao (purification ritual), the priest ceremoniously escorts deities back to their abodes and expresses gratitude to assisting immortals for completing this soul-salvation ceremony.

This Zhaijiao (purification ritual) has now been successfully completed with all blessings fulfilled. I feel deeply honored to have participated in such a sacred ceremony and received the supreme authentic transmission of Daoism. During the ritual, the Five Directional Deities (guardian spirits of east, west, south, north and center) came to protect the sacred space. The altar was arranged according to the specifications of the Purple Purity Scripture (Zisu Jing), with all four boundaries properly established to widely distribute the grace of the Mysterious and Yellow (representing Heaven and Earth).

Now the auspicious cloud-borne chariots stand ready, and the immortal steeds bathed in rosy dawn light shall tarry no longer. All Daoist practitioners participating in the ceremony have performed with utmost sincerity, perfectly accomplishing this Zhaijiao ritual. We now respectfully prepare to escort the immortal masters back to the celestial realms.

As the sacred name of the Celestial Worthy (honorific title for the highest Daoist deities) resounds, the immortal masters depart from the ritual platform. This account originates from the thirty-second volume of the Golden Book of Salvation Through Lingbao Teachings (Lingbao Lingjiao Jidu Jinshu), recording the solemn moment when deities are sent back to heaven at the conclusion of a Zhaijiao ceremony.