《靈寶領教濟度金書》Vol. 34

This scripture documents the Lingbao School's "Nine Netherworlds Lamp Ceremony," a Daoist ritual for the salvation of souls. Before commencing the rite, the officiating priest (referring to himself as "your servant") first burns incense to venerate the Supreme Ultimate Dao (the highest deity in Daoism) and the Three Treasures (Dao, Scriptures, and Masters), inviting their divine presence to witness the ceremony.

The text explains the significance of the lamp lighting ritual: When heaven and earth first separated, the clear yang energy ascended to form light, while the turbid yin energy descended into darkness. Due to differing levels of spiritual awakening, some deceased souls become trapped in darkness, unable to perceive the light. Therefore, out of compassion, Daoist immortals established this lamp ceremony to dispel the gloom of the underworld. The sacred lamps of the Nine Netherworlds illuminate the celestial realms with increased radiance above, while dissolving the shadows of hell below, delivering suffering souls from torment.

During the ritual, the patron sponsoring the ceremony lights the Nine Netherworlds lamps according to scripture to assist the deceased. The lamplight penetrates the Nine Heavens and Eight Directions, shining upon the Six Realms (heavenly, human, asura, animal, hungry ghost, and hell) and Three Wretched Paths (the three evil destinies in hell), guiding souls toward illumination and ascension to the immortal realms.

Special mention is made of the Hall of Gathering Good Fortune in the Great Azure Heaven of the East, where the green luminescence of the lamps illuminates the Zhen palace (eastern direction). Through this symbolic lighting ceremony, the ritual seeks to bring enlightenment and liberation to beings in both the yin (spirit) and yang (material) realms.

This scripture depicts the ritual of the "Nine Netherworld Divine Lamps" in Daoist liturgy, a ceremonial practice (Keyi) for redeeming lost souls and purifying hell realms. The ritual unfolds through three directional ceremonies oriented to the east, south, and west.

The eastern segment describes how the divine lamps illuminate the Wind-and-Thunder Hell of the east. As thunder withdraws its fury and torture implements cease operation, imprisoned souls ride this radiance to escape darkness, ascending directly to the Hua Lin Paradise (the eastern celestial realm of Daoism) to pay homage to the Jade Treasure Celestial Worthy (the eastern deity). Devotees chant scriptures with reverence while lamplight bathes the Supreme Truth realm like morning sun gilding rosy clouds. The fragrance of Three Primordial Qi (heaven-earth-human vital energies) permeates the space, extending all the way to the abode of the Eastern August Emperor (the eastern god).

The southern portion portrays the lamps illuminating the Blazing Fire Hell, where fierce flames extinguish and thick smoke disperses. Souls ride this luminosity beyond the underworld, ascending directly to the Brahma Heaven Paradise (the southern pure land) to venerate the Ten Thousand Blessings Celestial Worthy. The text references the "Red Mansion's Life-Release" function (the southern Vermilion Palace's role in soul redemption), where departed spirits eternally enjoy celestial music.

The western section reveals the lamps shining upon the Diamond Hell of the west, where torture devices halt their torment. Liberated souls rise from darkness into the Golden Radiance Paradise (the western pure land) to worship the Supreme Mystery Celestial Worthy (the western deity). Here appear western guardian deities like the "Golden Tiger" (White Tiger constellation spirit) and "Jade Dragon" (mythical western beast), while Mount Hua (the western sacred mountain) manifests auspicious signs.

Each directional ceremony follows the same structure: first illuminating celestial blessed halls, then shining upon corresponding earthly star-zones (fenye), finally penetrating hell realms. Through lighting the Nine Netherworld Lamps, the ritual master (zhai zhu) harnesses the divine power of celestial worthies to achieve the threefold salvation effect of "illuminating heavens above, human realm between, and hells below." Souls attain liberation through this radiance as all beings devoutly take refuge and offer praises.

This scripture describes the scene of the Daoist "Nine Netherworlds Divine Lamp" ritual. The lamp's light illuminates the underworld realms of the north and northeast, helping deceased souls escape suffering.

The opening depicts the divine lamp's radiance: its brilliant light reflects upon the supreme celestial realm (Taiji), gilding the golden heavenly gates (Jinmen) while the pure brilliance of the Evening Star (Taibai Jinxing) shines resplendently. This illumination descends to light up Fengdu in the north (Beifeng, the Daoist underworld), revealing beautiful scenes in the shadowy towers, while ascending to reflect upon the supreme deities (Xiyi Zun). Vermilion documents (Chishu) unfurl within brocade cases, conveying celestial grace from the Nine Heavens.

The text then explains the ritual's purpose: during the season when the Five Directional Qi (Wuqi) circulates and the Black Emperor (one of the Five Directional Deities) governs winter, lighting the Nine Netherworlds Divine Lamp (a ritual implement for soul salvation) illuminates upward to bless the celestial realms of the north (Taixuan Zhutian), filling the void with radiance; in the middle realm, it shines upon the northern Kan trigram position (one of the Bagua), exorcising evil influences; downward, it penetrates the northern frozen hells (Mingling Diyu), allowing imprisoned souls to follow this light out of darkness, ascending directly to the realm of immortals (Zhenling Zhijing) to pay homage to the supreme deity (Yuchen Zun).

The second section turns northeast: at the time of Yang energy's first emergence (Shaoyang), lighting the divine lamp illuminates upward to the blessed realms of the northeast celestial domain (Shiqing Zhutian), while in the middle realm shining upon the Gen trigram position (northeast) to dispel calamities; downward, it reaches the boiling cauldron hells (Huotang Diyu) of the northeast, granting cooling relief to suffering souls who then journey to paradise (Changle Zhijing), worshiping the deity who delivers all immortals.

The conclusion summarizes in verse: the divine lamp's radiance shines universally, reaching upward to the celestial realm (Taixu) and downward to the underworld (Yudan Jie), delivering all souls from the Nine Netherworld hells through celestial grace. The divine titles "Radiant Light Responsive Manifestation Celestial Worthy" (Liuguang Yingxian Tianzun) and "Numinous Light of Ten Thousand Virtues Celestial Worthy" (Lingguang Wanshan Tianzun) represent Daoist deities symbolizing universal illumination and salvation.

This is a prayer text from a Daoist Zhaijiao (purification ritual) for lighting the Nine Netherworld Divine Lamps, depicting the ceremonial scene of using the lamps' radiance to liberate departed souls.

The first section describes the sacred vision of lighting lamps in the southeast: The Qi of the sun bursts forth, illuminating the Jasper Mist Paradise (one of Daoist celestial realms). The cry of the Vermilion Bird (southern divine phoenix) harmonizes with celestial music as the Taiwei Enclosure (a stellar mansion) connects with the abode of the fire deity. Here, the ritual master establishes the purification altar and lights the Nine Netherworld Divine Lamps (ritual instruments for soul liberation). The lamp's radiance manifests in three levels:

Above, it shines upon the Cinnabar Heaven (one of Daoist Nine Heavens) in the southeast, where the light of the Hall of Blessings pierces the void; at the middle level, it illuminates the Xun palace (southeast sector) and the Four Azure celestial divisions, dispelling malignant forces; below, it reaches the Bronze Pillar Hell (a Daoist purgatory) in the southeast, extinguishing its flames and alleviating the suffering of condemned souls. Departed spirits ride this radiance to escape darkness, ascending to the Jasper Mist Paradise to pay homage to the Celestial Worthy of Life Liberation (savior deity).

Following this is a hymn praising the lamp light, depicting celestial maidens adorned with pearls riding colored clouds, ultimately extolling the majestic virtue of the "Celestial Worthy of Light-Opening Salvation."

The second section shifts to the southwest, describing how lunar essence opens the Yellow Blossom Paradise (a lunar realm), with the Orion constellation radiating the essence of the White Tiger (western mythical beast). The ritual master lights divine lamps:

Above, they illuminate the White Heaven (another of the Nine Heavens) in the southwest, where auspicious light bathes the Hall of Benevolent Serenity; at the middle level, they shine upon the Kun palace (southwest sector) and Two White celestial divisions, cleansing calamities; below, they reach the Butchering Hell (another purgatory) in the southwest, stilling the torture of blades. Departed souls ride this light to ascend to the Realm of Luminous Truth (a Daoist paradise), paying homage to the Celestial Worthy of Primordial Emptiness (one of the supreme deities).

The praise hymn describes the lamp light in the Great Void (cosmic origin) glowing like exquisite jade, with celestial winds swirling as all karmic evils in the six directions (heaven-earth-four quarters) dissolve, souls soaring across the Dharma Bridge (bridge of liberation), concluding with praise for the "Celestial Worthy of Golden Radiance."

The third section portrays celestial essence condensing at the Heavenly Gate (portal to the heavens), with the Heaven of Clarity and Subtlety (one of the highest realms) guarding the nine celestial passes. Eastern and western constellations each perform their duties as yin-yang essences intermingle. Though incomplete, this clearly continues describing liberation rituals for different directions.

This passage describes the Daoist ritual of the "Ninefold Netherworld Divine Lamps." The ritual master (zhai zhu) lights nine sacred lamps, whose radiance illuminates three realms in turn:

First is the northwest direction. The lamp's light ascends to illuminate the Primordial Mysterious Heavens (one of the Daoist celestial realms), making the Hall of Extended Virtue (abode of immortals) shine brilliantly; at the median level, it brightens the celestial sector of Qian (northwest) and the six white lunar mansions, dispelling calamities and malevolent forces; descending downward, it penetrates the Fiery Chariot Hell in the northwest, stilling the blades and extinguishing the flames, allowing imprisoned sinful souls to escape darkness through this radiance and ultimately reach the Wondrous Existence (supreme Daoist realm), where they pay homage to the Celestial Worthy of Grand Magnificence (Daoist deity).

Next is the central orientation. The light ascends to illuminate the Central Heavens, making the Hall of Blessings shine boundlessly; at the median level, it brightens the celestial palace's domain and the sacred lands of China, eliminating disasters; descending downward, it penetrates the Universal Torment Hell at the center, blunting the edges of blade mountains and sword forests, enabling sinful souls to attain liberation and ultimately reach the Purple Empyrean realm (celestial sphere), where they worship the Celestial Worthy of Jade Void (Daoist deity).

The ritual hymns describe how the lamps' radiance penetrates the Primal Beginning (cosmic origin), disperses demonic forces, and guides wandering souls to ascend to the Crimson Palace (immortals' abode). They invoke the divine power of the "Heavenly Worthy of Myriad-Transforming Flowing Light," whose might resembles sunlight illuminating the celestial realms.

The final incantation, the "Divine Dharani for Illuminating Grand Radiance and Opening Luminous Passage," serves as a mantra to activate this illumination. It beseeches the Divine Lord of Grand Magnificence to dismantle the Luo Feng hells, summon the auspicious golden horse and crimson dragon, and have celestial officials transmit merit. The ritual concludes with the sacred title "Heavenly Worthy of Light-Pervading Dharma Realm," praying that the lamps' radiance may illuminate all nine heavens and earths (celestial and terrestrial realms).

Through lighting the sacred lamps and reciting scriptures and mantras, this comprehensive ritual achieves threefold salvation: illuminating the celestial realms above, protecting the human world at the center, and delivering souls from the hells below.

This passage describes the ritual scene and devotional content of a Daoist salvation ceremony for deceased souls. The general meaning is:

Through the ritual lighting of luminous lamps, all souls dwelling in darkness may behold the light, extinguishing the fires of suffering and calming the waves of resentment. May the sinful souls in hell be liberated from the sea of bitterness, and may all beings' spirits ascend to virtuous realms. By virtue of this boundless merit, we dedicate these merits to the deceased [name], that they may bathe in divine radiance and turn their hearts toward the true Dao. Like falling petals, may their karmic obstructions scatter, returning to primordial brightness; like withered leaves, may evil thoughts fade into awakening of original purity. When true nature manifests, all delusions instantly dissolve, enabling ascent to the heavens beyond heavens, eternally freed from the sufferings of the underworld.

The text then details the ritual procedure: first assembling in silent preparation at the meditation hall, then proceeding to the lamp altar while chanting "Pacing the Void" hymns, followed by purification rites. The presiding priest offers incense to the Supreme Ultimate Great Dao (the highest Daoist divinity), the Three Pure Ones (Jade Pure, Upper Pure, and Great Pure celestial venerables), the perfected beings of the ten directions, and the Celestial Worthy Who Salvages from Suffering, beseeching their compassionate witness.

The scripture further explains why beings fall into hell realms: due to human hearts creating evil karma and drowning in rivers of desire, causing souls after death to sink into the Nine Dark Hells beneath Mount Luofeng, enduring the torment of icy suffering. The deities of the Five Sacred Mountains and Four Great Rivers, along with the gods of the Three Realms and Ten Directions, all record human virtue and vice. Without salvation rituals, it is difficult to escape this eternal darkness.

Finally, the text describes the efficacy of the lamp-lighting ceremony: the golden lamplight ascends to the celestial realms and illuminates the Yellow Springs below, revitalizing even the nine-layered hells, ensuring the ten directions remain forever free of darkness, and enabling the salvation of wandering souls.

This passage describes a Daoist zhaijiao (purification ritual) for the salvation of deceased souls, where sacred lamps are lit to illuminate the underworld and help spirits transcend suffering.

When the light of these divine lamps shines forth, the souls of the departed can ascend the path of liberation, reaching a state of carefree transcendence. Devotees now establish an altar to perform this ritual, seeking salvation for their deceased loved ones and praying for universal deliverance of all souls in the dark realms. By lighting these lamps at the altar, they invoke celestial radiance to penetrate the underworld and guide the wandering spirits. They beseech the Celestial Worthy (the highest deity in Daoism) to show compassion, allowing the scattered spiritual essence (the primordial Qi) to reunite and divine light to permeate the hells.

From a single lamp to countless lamps, each flame burns eternally; from one hell to innumerable hells, every realm is bathed in illumination. May the souls awaken to their true nature within the five-colored radiance—with sincere repentance, their negative karma will naturally dissolve. Riding the dawn light, they soar to the sacred realms of the Three Pure Ones (Sanqing, the highest celestial spheres), forever liberated from the turbid world of suffering (the defiled mortal realm).

The scripture specifically mentions the Northern Capital's Fengdu Hell (the most sinister underworld in Daoist cosmology), located in the northeast Gui region, governed by the Dark Lord of the North. It vividly depicts the horrors of the nine-layered hells in each cardinal direction: the eastern hell of imprisonment, the southern hell of fiery torment, the western hell of brutal iron punishments, and the northern hell of freezing filth. Here, demon kings and underworld officials judge and punish souls according to the severity of their earthly transgressions. The spirits endure endless cycles of death and rebirth, suffering ceaseless agony without ever seeing light.

The ritual sponsor deeply grieves for the souls to be saved, especially those kin who committed misdeeds in life, praying they may all equally attain deliverance. Finally, the passage extols the virtues of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Celestial Worthy of Numinous Treasure (Lingbao Tianzun), and the Celestial Worthy of the Dao and Its Power (Daode Tianzun)—the Three Pure Ones—while encircling the lamp altar with incantations of illumination. The chant’s essence is: "In the darkness of the underworld, the sacred lamps shine like the sun, dispelling eternal night. May decayed corpses receive salvation, and may the pervasive light guide all wandering spirits to take refuge."

This scripture describes a Daoist ritual for the salvation of departed souls, focusing on the lighting of ritual lamps to illuminate the underworld and guide wandering spirits.

The text first mentions "Luofeng," the northern hell in Daoist cosmology governed by the Northern Emperor who judges departed souls. It invokes the Three Pure Ones (Sanqing) and various immortal sages, praying that their divine radiance may shine upon the underworld. Through this sacred light, imprisoned souls may bathe in spiritual illumination, recognize their past transgressions, repent, and return to their original true nature. The ritual seeks to erase their karmic records in the underworld and facilitate their ascension to the immortal realms.

The scripture then details the structure of the "Nine Nether Hells" located in the southwest Ding region—a nine-layered underworld where each level bears distinct names and torments. The eastern hell is called "Dark Obscurity with Azure Radiance," the southern "Shadowed Darkness with Crimson Radiance," and so forth, each featuring unique punishments like howling winds, scorching fires, and mountains of blades. Souls are assigned to specific hells according to the severity of their earthly transgressions. Underworld magistrates meticulously examine each soul's misdeeds using the "Karmic Mirror" that reveals past actions, while "Karmic Winds"—the forces of retribution—subject souls to cyclical punishments. This realm exists in perpetual darkness, devoid of light.

The text concludes by reiterating the prayer for the Celestial Worthy's divine light to penetrate the Nine Nether Hells, enabling all souls to bathe in spiritual radiance. Through this illumination, they may comprehend karmic causes, repent their wrongdoings, and return to their fundamental nature. The ultimate aspiration is for these souls to depart the dark underworld and ascend to luminous immortal realms, preserving their intrinsic purity while receiving celestial sustenance. All present devoutly chant sacred verses, praising the majestic virtue of the "Celestial Worthy of Responsive Radiance."

This passage reflects core Daoist beliefs about salvation through lamp-lighting rituals that illuminate the underworld. Emphasizing repentance and the return to one's original nature, its ultimate purpose is to deliver souls from the sea of underworld suffering into the bliss of immortal realms.

This scripture passage describes the Daoist system of underworld judgment and salvation of departed souls. It presents three main layers of content:

First, it details the Nine Nether Hells, specifically the Spring Bend Prefecture (a Water Official's jurisdiction located in the southeast Bing position) and the Twelve River Source Prisons (twelve underworld courts distributed across the Nine Provinces). These realms are governed by ghost officials and divine administrators who judge souls according to the severity of their karmic offenses during life. The text emphasizes lighting ritual lamps to illuminate these dark hells, allowing imprisoned souls to bathe in spiritual light and repent their transgressions.

Next, it outlines the Five Sacred Mountain Hells: the Eastern Peak Taishan Prefecture, Southern Peak Hengshan Prefecture, Western Peak Huashan Prefecture, Northern Peak Hengshan Prefecture, and Central Peak Songshan Prefecture. Each mountain prefecture maintains underworld courts, with the Eastern Peak Taishan Prefecture holding supreme authority as the primary administrator of human retribution for good and evil deeds.

The passage concludes with verses invoking divine compassion, praying that the lamp's radiance may penetrate all hell realms to construct a "Dharma Bridge" leading souls to the immortal realms. It specifically mentions the celestial honorific "Lingguang Huizhao Tianzun" (Heavenly Worthy of Returning Illumination), embodying the salvific power of light directed toward hell's darkness. The entire ritual aims to liberate souls from obscurity and elevate them to heavenly realms.

This passage explains the Daoist system of underworld judgment and salvation for departed souls. The Five Sacred Mountains (Mount Tai in the east, Mount Hua in the west, etc.) and the Four Great Rivers (Yangtze, Yellow River, Huai River, and Ji River) each have corresponding administrative offices in the underworld responsible for judging the karmic transgressions committed during a soul's lifetime.

Gravest offenses are adjudicated by the Northern Capital Luofeng (the highest Daoist underworld tribunal), medium-level transgressions are handled by the Nine Nether Springs (the deeper hell realms), minor offenses are judged by the Five Sacred Mountain deities, while the slightest faults fall under the jurisdiction of local City God temples. The Five Sacred Mountains wield immense authority in the underworld, capable of subduing all ghosts in the netherworld.

During Zhaijiao (Daoist salvation rituals), devotees concerned that departed souls might have fallen into these hell realms due to negative karma light ritual lamps to guide the spirits. They beseech the Ten Directions Celestial Worthies and Nine Heavens Sacred Beings (high-ranking Daoist deities) for mercy, praying that the divine lamplight may illuminate all Five Mountain hell prisons. May the imprisoned souls bathe in this spiritual radiance, awaken to their past transgressions, repent and reform, rediscover their true nature, escape the endless night, and ascend to the luminous shore beyond, freed from the cycle of suffering.

Similarly, the Four Great Rivers maintain underworld tribunals: the Vast Source Office for the Yangtze, the Numinous Source Office for the Yellow River, the Long Source Office for the Huai River, and the Clear Source Office for the Ji River—all equal in rank to the Five Mountains. Mortals guilty of slander, gossip, or instigating conflicts are detained according to offense severity in these respective water-based underworld courts. The ritual likewise invokes divine light to penetrate these river hells, liberating souls to ascend to paradise.

The concluding two sacred verses praise the majesty of these underworld offices: the Five Mountains assist in maintaining cosmic order, while the Four Rivers aid the Northern Yin Fengdu (the central hell administration) in enforcing cosmic law. Both can transmit the golden talismans and jade tablets (celestial documents) of the Three Pure Ones (Daoism's highest deities), implementing their teachings throughout the dark realms. May the divine lamps shine eternally, bringing spring's radiance even to the shadowy paths of the underworld.

"Kaiguang Danjing Tianzun" (the Celestial Worthy Who Opens Light and Reveals the Cinnabar Radiance) is the divine title invoked during the ritual, possessing the power to dispel darkness with illuminating light. The entire scripture embodies the Daoist compassionate ideal of "universal salvation for the netherworld," using Zhaijiao rituals to bridge yin and yang realms while employing divine power to liberate departed souls.

This scripture describes a Daoist ritual for the salvation of departed souls, focusing on the lantern-lighting ceremony that illuminates the underworld to help spirits escape suffering.

The opening depicts celestial and netherworld realms: jade talismans at the heavenly gates radiate grace, while punishments in the underworld are temporarily suspended. The text prays that boundless radiance may guide souls to behold the divine countenance. The mentioned "Heavenly Worthy of Golden Light's Secret Radiance" is a Daoist deity governing universal illumination.

It then explains the underworld's administrative hierarchy: the largest jurisdiction belongs to the Nine Provinces Sheling Office (divine institution governing regional spirits), mid-level authority rests with city god offices at prefectural levels, while the smallest units are local territorial spirit offices (grassroots divine institutions). All maintain courts for judging departed souls. Ordinary people who committed neither great virtues to ascend to blessed halls nor grave sins to fall into Fengdu's hells will undergo judgment in these places.

During the Ten Direct Days (important Daoist fast days), Three Primes festivals (Upper, Middle, and Lower Yuan), and twenty-four solar terms, celestial and earthly spirits gather at blessed courts to examine good and evil deeds. These judgments rely on merit-and-fault registers kept by earth deities (local gods), as grassroots spirits maintain closest contact with humans.

The devotees performing this zhaijiao (purification ritual) fear their departed ones may have fallen into hells due to past karmic ties. Thus they light lamps to guide these souls, beseeching the Celestial Emperor of Myriad Heavens and immortal sages of all directions for mercy—that divine light may shine upon all prisoners in hells. May souls bathe in this numinous radiance, awaken to their karmic destiny, repent and reform, cleanse their sins, gain rebirth, permanently escape the underworld, and behold light again.

The conclusion emphasizes that while the dharma realm (cosmos) has limits, the lantern's radiance is infinite. This light penetrates all prisons in the Ninefold Darkness—whether the Eighteen Hells, Twenty-Four Hells, Blood Lake Hell, or other infernal realms. Through this illumination, may all sinful souls receive salvation and liberation within the light.

This scripture elucidates the method of resolving various karmic offenses through awakening one's innate nature. When practitioners attain inner realization, individuals burdened by different transgressions will perceive distinct radiances:

Those dominated by greed behold the "Light of Generosity" (the radiance of selfless giving),

The wrathful perceive the "Light of Forbearance",

The deluded witness the "Light of Wisdom",

Those who have taken life see the "Light of Compassion",

Thieves discern the "Light of Equality",

The lustful encounter the "Light of Purity",

Gossipmongers glimpse the "Light of Spontaneity",

The attached behold the "Light of Liberation",

The cruel recognize the "Light of Gentleness",

And the selfish perceive the "Light of Unobstructed Clarity".

This illuminating wisdom does not come from external lamps, but from the inherently pure mind-nature within all beings—like the lotus unsullied by pond water, or the autumn moon's flawless brightness. By returning to the source of one's true nature, the attachments of the six senses (sight, hearing, smell, taste, touch, and thought) are liberated, karmic obstructions dissolve naturally, and even hell realms become empty appearances.

The ritual master (Zhaizhu) lights lamps to illuminate the hell realms for the salvation of departed souls, praying they may:

1. Eliminate karmic obstacles

2. Swiftly attain wisdom

3. Reach the land of enlightenment

4. Realize the state of Wuwei (non-action) alongside all beings in darkness

5. Achieve wondrous spiritual fruits

These luminous offerings illuminate the Three Realms (Desire Realm, Form Realm, and Formless Realm), enabling:

• Hell officials to ascend to immortal ranks
• Prison guards and infernal runners to be reborn in the human realm
• All sentient beings to transcend cyclic existence
• Ultimate arrival at the Pure Land of Bliss

Finally, all saints are invoked to witness the merits of this salvation ritual. This passage originates from the thirty-fourth volume of the Lingbao Lingjiao Jidu Jinshu (Numinous Treasure Scripture for Universal Salvation), a foundational Daoist text for delivering the deceased.