《靈寶領教濟度金書》Vol. 64

This passage records a large-scale salvation ritual from the Taoist scripture Lingbao Lingjiao Jidu Jinshu, describing the "Jade Mountain Pure Offering" (Yushan Jinggong) zhaijiao ceremony performed by Taoist priests to deliver deceased souls.

Before the ritual commences, the presiding master (addressed as "Your Servant So-and-So") reverently petitions the deities: "It is heard that the celestial beings of the Nine Heavens widely disseminate teachings, and all living beings depend on heaven and earth for sustenance. Now a patron (the sponsor) has established pure offerings at a certain location, following the standards of the Great Offering Spiritual Text, hoping to deliver all souls submerged in the dark underworld."

The master expresses concern: "The various deceased souls (from the nine destinies, three paths, four forms of birth, and myriad categories) suffer miserably in the hell realms, enduring torment in the cycle of rebirth. Without relying on the special grace of the Celestial Emperor, how could these souls attain liberation?" Therefore, preparations are made to compose vermilion petitions (Zhuzhang) and jade documents (Taoist liturgical texts) to be presented to the celestial court, hoping that "compassionate clouds may shelter the deceased souls and the light of wisdom may illuminate the underworld."

During the ritual, the master petitions: "May all souls ride upon fine rain and dense mist to receive deliverance, ultimately ascending to celestial realms (feikong buxu, 'soaring through emptiness and treading the void'), no longer lingering in the human world." The ceremony concludes with praises to the "Heavenly Worthy Who Opens the Eight Gates of Deliverance," after which the documents are sent to the Divine Tiger Enclosure (a designated area of the altar) for the purification sprinkling ritual.

In the universal offering hymn, prayers are made that "incense smoke may pervade the ten directions," and that the radiance of the Seven Treasures Platform (a Taoist ritual implement) may illuminate the Five Turbidities of the impure world, enabling all participating souls to cross the Dharma Bridge (a passage for salvation) and together realize the state of Wuwei (non-action), advancing in practice without regression.

The concluding section mentions: "Heaven bestows compassion and spreads benevolent winds, while mortals pray for the moistening rain of Dharma. The Qingwei Heaven (one of Taoism's highest celestial realms) transmits the seven sections of golden scriptures, and the Red Bright Era (Taoism's ideal age of great peace) expounds the three vehicles of jade models (teachings)—all for the universal salvation of suffering beings in the dark underworld."

This scripture describes the scene of invoking various deities during the Lingbao (Numinous Treasure) school's ritual for delivering wandering souls. The passage divides into three main sections:

First, it explains the ritual's purpose: establishing a "Jade Mountain Pure Offering" (a salvation rite) for a deceased individual, intended to universally deliver wandering souls throughout the ten directions and three realms (the entire cosmic space). Beings from the six paths (heavenly, human, asura, hell, hungry ghost, animal) and four forms of birth (womb-born, egg-born, moisture-born, transformation-born) are scattered like stars across existence, requiring "jade petitions" (Daoist documents) and "golden scriptures" (sacred texts) to proclaim divine authority and distribute grace.

Next, it meticulously enumerates the assembled deities: the Divine Tiger Inner Truth Office and its seven jade maidens and twenty-four great generals from the Northern Chief's Mysterious Model Bureau (the underworld administration); the three main deities of the Lingbao Wish-Fulfilling Myriad Offices; fifty-three great spirits responsible for gathering souls of various violent deaths; thirty-six perfected beings and thirty-six generals from the Nine Heavens Universal Salvation Court; along with various minor functionaries overseeing the six paths of rebirth, regional earth gods, mountain and city deities. These spirits descend upon the altar via "wind-steed cloud chariots" to receive floral and incense offerings.

Finally, poetic language depicts the deities' majestic descent: at dawn, the Celestial Emperor's edict flashes like lightning; at midnight, spirits bearing dragon-script texts (sacred documents) arrive with thunderous power. Imparting impartial grace and recreative benevolence, these sword-bearing, banner-wielding deities ride clouds and command solar chariots, traversing the void instantly to fulfill their sacred duty of soul retrieval.

Note: The phrase "guarding femininity while embracing masculinity" refers to generals harmonizing Yin-Yang principles. The "Sevenfold Jade Clarity Functionaries" represent a distinctive Shangqing (Highest Clarity) pantheon, while "mysterious altar" denotes the ritual platform. This ceremony exemplifies Daoism's religious function of "delivering the underworld."

This compassionate ritual master (zhai zhu, the officiant of Daoist ceremonies), moved by mercy, seeks to aid the souls trapped in the underworld. Following the sacred protocols of the Mystic Metropolis (Xuandu, a Daoist celestial realm) Grand Offering Rite, he establishes the Jade Mountain Pure Altar, beseeching celestial blessings from above while delivering salvation to the underworld below. This ceremony aims to universally liberate beings from the Six Paths (heavenly, human, asura, animal, hungry ghost, and hell realms), enabling all souls cycling through the Five Sufferings and Three Woeful Paths (the five pains of birth, aging, sickness, death, and separation, along with the three lower realms of hell, hungry ghosts, and animals) to escape the darkness of the underworld and ascend together into the radiance of the immortal realms.

The ritual unfolds in three offering stages:

During the Initial Offering, the ritual master earnestly petitions the celestial court to sanction this salvation rite. Though the offerings are humble, his sincerity runs deep, trusting that the divine will respond to his devotion.

The Secondary Offering emphasizes that both the underworld and celestial realms are governed by the unifying Qi of the Dao. Now, in accordance with the Azure Mystery Statutes (the ritual protocols for soul salvation), he summons the Lord of Mysterious Emptiness (referring to the Supreme Savior Taiyi) to guide all categories of wandering souls. These include those who perished in war or plague, victims of floods, fires, or famine, souls of every social rank and occupation—whether with living descendants or forgotten—those who died peacefully or violently, wilderness spirits, lonely ghosts of barren groves, sufferers in hell realms, and even the souls of deceased animals. Through the power of Cinnabar Scripts (vermilion-written ritual edicts), they are summoned to the altar, released from karmic bonds, and guided together to the shore of liberation (the Dao's彼岸, "other shore").

The Final Offering involves the recitation of various talismanic decrees—including the Seven Jade Maiden Talisman, the Omnipotent Myriad Offices Talisman, and the Universal Salvation Talisman of the Nine Heavens—proclaiming that celestial mandates have been issued and the ritual space is now governed by strict ordinances. The deities are urgently invoked to manifest their power: riding clouds and lightning, casting flames and shaking spirit bells, inspecting the ghostly encampments, commanding the guardians of the Frozen Pools (hell realms) to cooperate, and opening the earth's gates to retrieve souls. Any obstructors of this salvation will face severe punishment under the Lingbao Altar Statutes.

The ceremony concludes with Pacing the Void (the master circumambulating the altar while chanting) and Sprinkling Purifying Waters (cleansing the ritual space), completing this Grand Offering to the Divine Officials (a salvation assembly). The entire ritual embodies Daoism's compassionate vision of universal liberation, benefiting both the living and the dead.

Upon entering the sacred space, each practitioner must follow ritual protocols to pay respects to the patriarchs while maintaining proper mindfulness. Then recite the protective spirit incantation:

The Primordial Xu Huang (one of Daoism's supreme deities) gathers the pre-celestial Qi (vital energy), dwelling within the sacred realms of the Three Pure Ones (Sanqing). Through the cultivation method of seven transformations and nine voids, the internal Qi circulates like swirling winds, capable of manifesting myriad divine forms and connecting heaven and earth. When conducting rituals at auspicious times, all demonic obstacles respectfully submit. At dawn when sunlight shines brightly, practitioners silently circulate their pre-celestial Qi.

Holding ritual implements, erect the ceremonial banners and scatter flower offerings into the void. The ten directions of the universe rejoice together as the cosmic kalpa (cycle of time) reaches its conclusion. At this moment, the practitioner becomes completely unified with the Great Dao (the Way).

Then sound the ritual drum twenty-four times (a fixed number in Daoist ceremonies), symbolizing the summoning of divine beings.

The three primordial energies—Xuan, Yuan, and Shi—from the Supreme Three Heavens, along with the Supreme Dao Lord (high-ranking deity), are invited to manifest within the disciples. Simultaneously summon the Middle Three-Five Officials (celestial administrators), Left and Right Messenger Officials, Golden Boy Incense Attendant, Jade Maiden Message Bearer, Five Emperor Emissaries (messengers of the Five Directional Emperors), and thirty-two other deities including the Daily Incense Official, requesting them to solemnly prepare and open the mysterious ritual altar.

Now summon the local earth deities and city gods to immediately assist. Today, the disciples ascend the altar to perform the Zhaijiao (purification ritual), praying to receive the Jade Pure Dao Qi (highest form of primordial energy) and the wondrous light of the Numinous Treasure to flow into their bodies, purifying the ritual space inside and out—leaving no turbid energy in heaven and severing all demonic dust on earth.

The pure tones of ritual instruments resonate, creating solemn stillness throughout the ten directions, preventing all demonic disturbances. The disciples' utmost sincerity reaches the celestial court, swiftly conveying their prayers before the Supreme Limitless Dao and the Most True Jade Emperor (highest Daoist deity).

Then declare one's religious rank and name while petitioning the various deities of the Numinous Treasure Mysterious Bureau: the Great Transformation Divine King of Jade Mountain, the Universal Transformation Spirit Official of Six Dragons, the Great Brahma Spirit Official of Primordial Chaos, along with officials from the Hell-breaking Department, Soul-summoning Department, Celestial Healing Department, Birth-monitoring Department, Five Emperors' Form-restoration Department, Karma-resolution Department, Purification Department, Attire Department, Refinement Department, Transformation Department, Alchemical Department, Fulfillment Department, and Distribution Department—requesting their descent to oversee the ritual.

All mighty spirits have heard how the Celestial Worthy of Primordial Commencement revealed the Dao's methods, how the Three Caverns (Dongzhen/Dongxuan/Dongshen) scriptures unveiled the golden texts' mysteries; how Xu Huang manifested the Great Dao, displaying the jade standards of the Nine Pure Realms. Opening the dark realms to bring illumination, shining upon the cold courts (hell realms) to spread teachings. The Mysterious Offices (underworld) harmonize Yin-Yang, jointly expanding wisdom's light; while cinnabar documents (Daoist texts) spread widely, showering clouds of compassion. Therefore we assemble these immortal officials to wield their teaching authority: manifesting wondrous celestial kitchens (heavenly provisions), breaking through dark barriers to retrieve lost souls; demonstrating the salvific power of nine-cycle returned elixirs, employing the Five Numinous Ones (Five Phase spirits) to restore physical functions, purifying...

This scripture describes a grand Daoist salvation ritual, divided into three main sections:

The first section explains the cosmic order. The mutual nourishment of water and fire (symbolizing yin-yang harmony) purifies souls, while the Eastern Well constellation (representing water sources) refines both form and spirit. All transformations between heaven and earth are governed by divine beings—some residing in the Purple Mansion Mystic Capital (the highest Daoist celestial realm), others administering the Azure Mystery Yellow Registers (the bureaucracy overseeing the underworld). These deities receive decrees from the Three Pure Ones (Sanqing, the highest Daoist deities) above and extend compassion to the Ninefold Earth (the netherworld) below.

The second section states the ritual's purpose. The patron sponsoring the ceremony pities souls suffering in the underworld and seeks divine forgiveness through this "purification sacrifice" (a ritual cleansing of karmic obstructions). Just as humble offerings of shepherd's purse and radish (symbolizing modest sincerity) can move heaven, the genuine devotion of common people reaches the celestial court.

The final section details the elaborate deity-invocation process. The text enumerates over sixty divine officials and generals, including: prison-breaking salvation spirits (like the Azure Mystery Prison-Shattering Spirit Official), underworld administrators governing rebirth cycles (such as the Northern Chief Mystic Model Registry officials), healing deities (like the Celestial Physician Spirit Official), soul-refining immortals (including the Southern Chang Palace Refinement Officials), plus supporting deities like the Water-Fire Generals and Courier Officials. Each performs specific functions in the sacred mission of soul salvation, grievance resolution, and karmic liberation.

Note: This passage comes from the Song Dynasty Lingbao Lingjiao Jidu Jinshu, a liturgical text (Keyi) used by the Lingbao school for major salvation rituals (Zhaijiao). The mentioned "Southern Chang Palace" is a key site for soul refinement in Daoism, while "Yellow Register" refers to salvation rituals. The recurring term "Spirit Official" denotes Daoist guardian generals.

This passage describes the invocatory prayers during the "Initial Offering" (初献) and "Secondary Offering" (亚献) stages of a Daoist Zhaijiao (斋醮, purification ritual), specifically petitioning deities to liberate departed souls and dispel calamities.

During the Initial Offering, the ritual master addresses the deities: "As your wind-steeds and cloud-chariots (divine vehicles) descend to this sacred assembly, we devoutly await the descent of the celestial beings from the Purple Azure Realm (紫清境, one of Daoism's highest heavens). Your supreme virtue and power, cultivated since the Five Kalpas (五劫, cosmological cycles) before heaven and earth were formed, now govern the celestial mechanisms of the Nine Heavens. Today, our ritual patron (斋主), moved by compassion for suffering beings, has established this pure offering according to the sacred prescriptions of the Rui Ji scriptures. Considering how the living are afflicted by the dual energies of Yin-Yang, while the dead endure punishments of water and fire—their souls trapped in woeful paths, unable to return to their origin—we implore your creative power to liberate these souls, that they may reunite with the Primordial Ancestral Qi (祖炁, foundational life energy)."

The Secondary Offering petitions the Compassionate Lord of the Eastern Pole (东极慈尊, the Celestial Worthy of Salvation from Suffering) and the Ghost Emperor of Northern Fengdu (北酆鬼帝, ruler of the underworld). It describes how these deities manifest their pure, subtle forms to enact salvation, while the dark offices of the underworld stand solemn before their divine majesty. The ritual altar stands prepared, with the Six Dragons and Nine Phoenixes (auspicious omens) descending to purify the sacred space. The prayer seeks to "open the gates of hell, shatter the shackles of souls, dissolve a thousand transgressions, and erase ten thousand karmic obstructions." It asks to "wash away yin turbidity, restore yang harmony's essence (阳和之精)," enabling souls to cross the Ritual Bridge (法桥, symbolic passage to immortality) and directly ascend to the Shore of the Dao (道岸, liberation's彼岸). The conclusion aspires that all beings trapped in samsara may receive this divine grace.

The "Five Kalpas" reference Daoist cosmogony's great cycles of cosmic formation and dissolution, while terms like "Nine Destinies" (九趣) and "Six Paths" (六道) reflect Buddhist influences on Daoist rebirth concepts. The entire ceremony embodies Daoism's religious function of soul salvation and worldly deliverance through liturgical rituals (科仪).

This passage depicts the scene following the completion of the "Three Offerings Ritual" (Sanxianli) in a Daoist purification ceremony (Zhaijiao). After concluding the rites, the priests devoutly beseech the deities to temporarily remain at the ritual altar and continue bestowing their blessings.

Throughout the ceremony, the Daoist priests strictly adhere to solemn precepts (Qinglü), performing the offerings with utmost sincerity. They aspire through this pious ritual to establish communion with the divine (Keqi Yinggan), thereby proving worthy of their accumulated spiritual merit (Xun Yong).

When the threefold offering is perfectly accomplished (Sanxian Ji Zhou), the priests lay bare their sincere hearts (Yi Chen Bi Lu), humbly requesting the deities to linger briefly at the altar (Yuan Dan Wei Zhi Zan Zhu). They reverently await the appointed time for the deities' return (Si Lin Zhao Yi Zhi Qi), praying for renewed divine guidance and support (Chong Ci Ti Xie Zhi De).

Auspicious signs manifest at the ritual platform: the Milky Way scatters its radiance (Yin Huang San Cai), celestial harmonies gradually fade (Yu Lai Shou Sheng), while auspicious clouds unfold along the ecliptic path (Huang Dao Yun Kai), showering compassionate blessings throughout the ten directions (Pu Shi Ji Ci Bei Zhi Ze). The Purple Tenuity Enclosure (Ziwei Yuan) – the celestial abode of the Heavenly Emperor – seems within reach (Zi Yuan Ri Jin), as the radiant merit of all divine beings unfolds (Shu Qun Ling Gong De Zhi Guang).

Finally, the Heavenly Emperor bestows gracious words (Di You En Yan), and the deities favorably respond to the petitions (Shen Qi Shan Ying). Filled with profound reverence (Bu Sheng Ji Qie), the priests respectfully await the divine mandate (Ping Ying Si Ming Zhi Zhi). The ceremony concludes with the "Returning to the Brazier" ritual (Fulu), marking the successful completion of the sacred rites. This account originates from the 64th volume of the Lingbao Lingjiao Jidu Jinshu (Golden Book of Numinous Treasure Salvation Through Teaching).