《靈寶領教濟度金書》Vol. 73

This scripture records the liturgical text used by the Lingbao school (one of Daoism's major traditions) for the "Lingguan Zhaijiao" (ritual offering to divine beings). The ceremony begins with Daoist priests chanting the "Pacing the Void Hymns" (Buxu Ci, a form of Daoist ritual music), followed by reciting the "Guardian Spirit Incantation" to summon protective deities.

The incantation invokes the Five Directional Sovereigns: the Azure Emperor (Qingdi) of the East safeguards the ethereal soul (hun), the Red Emperor (Chidi) of the South protects the physical form, the White Emperor (Baidi) of the West watches over the corporeal soul (po), the Black Emperor of the North governs life essence, while the Yellow Emperor at the center commands all deities. Through the decree of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, Daoism's supreme deity), darkness is illuminated, sins are absolved, and departed souls are liberated from the underworld to ascend to the Southern Palace (heaven). Their names are registered in the Golden Register of Immortals, calamities are dispelled through Jade Script True Words, and after purification in the Vermilion Luminous Fire Palace (a Daoist purgatory for refining souls), they soar to the celestial realms.

The ritual proceeds to the deity-invocation segment, where the presiding priest, self-referencing as "your servant [name]," burns incense to reverently summon various Lingguan (Daoist guardian deities). These divine officials oversee:

• Document transmission in the Nine Heavens Life Registry (celestial administrative bureau)
• Affairs of life and death
• Salvation and rebirth
• Resurrection of the deceased
• The Three Primes (Heavenly, Earthly, and Water Officials) with their twenty-seven bureaus
• All levels of Fengdu (Daoist underworld), including the Thirteen Palaces, Eighteen Major Hells, and Twenty-Four Great Hells
• The Eight Directional Hells (each cardinal direction featuring distinct punishments)
• The Five Sacred Mountains' hells
• The Ninefold Netherworld
• Midnight Judgments
• Punishments administered by the Dark Springs Bureau (underworld institution)

Collectively, these deities govern the cycles of life and death, administering karmic retribution. During the ritual, they are summoned to oversee the ceremonial proceedings, ensuring the proper performance of the soul-liberation rites.

This passage describes a Zhaijiao (purification ritual) Keyi (liturgy) for the salvation of departed souls from the Lingbao Lingjiao Jidu Jinshu (Golden Book of Numinous Treasure Salvation). The text explains:

In Daoist belief, there exist special Lingguan (Daoist guardian deities) who record human virtues and faults while overseeing life, death, and destiny. These divine officers hold distinct responsibilities: some document human transgressions (Si Zui Lingguan), others maintain the registers of life and death (Cha Ming Duzhi), some are tasked with soul retrieval, while others govern specific regions (the Nine Provinces) or temporal cycles (the Sixty Jiazi).

A patron (the ritual sponsor) now prepares to conduct the "Nine Heavens Life-Giving Mysterious Purification" - a Daoist rite for guiding departed souls. With sincere devotion, the patron establishes the ritual altar, seeking the descent of celestial beings whose power may liberate the deceased from underworld suffering and elevate them to immortal realms.

During the ceremony, the patron reverently invites the assembly of Lingguan from the Jiutian Siming Fu (Nine Heavens Bureau of Life Destinies) - the Daoist divine administration governing existence across Yin-Yang realms. These deities hold authority over both mortal fates and posthumous salvation. The patron specifically petitions for a particular departed soul, praying for their deliverance from Fengdu (the Daoist underworld), purification of karmic burdens, and ultimate liberation.

The solemn ceremony follows strict protocols, with the patron repeatedly expressing devotion through sacred procedures like "Qing Sheng" (inviting the sages) and "Chu Xian" (initial offerings). Through this ritual, the boundary between Yin and Yang is bridged, facilitating the soul's transcendent ascent.

This passage describes a Daoist Zhaijiao (purification ritual) for the salvation of departed souls. The ritual master petitions the deities of the Jiutian Siming Fu (Celestial Bureau of Life Management, a Daoist divine institution overseeing life and death), imploring them to employ their sacred power to deliver the deceased.

The ceremony begins with the master expressing devout faith in the deities, hoping to invoke the merciful pardon of the "Qinglü" (Celestial Laws) to erase the sins recorded in the "Heijian" (Black Registers, the underworld documents of transgressions). He beseeches the deities to open prison gates and requests local guardian deities (Lishe Shen) to clear the path for souls to ascend to the celestial realm.

The text then explains how the ritual sponsor, moved by compassion for the departed, seeks divine intervention to liberate souls from the Thirty-Six Layers of Earth Prisons (the Daoist conception of subterranean purgatory), saving them from prolonged suffering in samsara. The supplication asks Heaven to descend "Fanqi" (Primordial Qi) — employing a boat of compassion to ferry souls across the sea of suffering, a lamp of wisdom to illuminate the dark paths of the underworld, transforming the mountain of blades into trees and the forest of swords into immortal herbs, thereby infusing the yin realm with yang harmony.

The ritual culminates with renewed entreaties to the Jiutian Siming Fu deities to bestow their grace abundantly, enabling the departed to transcend underworld torment, bathe in celestial benevolence, and attain rebirth. Through the complete "Sanxian" (Threefold Offering) ceremony, the ritual expresses utmost sincerity in its divine petitions.

This scripture describes a Daoist Zhaijiao (grand ritual ceremony), focusing primarily on the rites of sending off deities and the lamp division ritual.

During the deity-sending ceremony, the Daoist priests reverently praise the divine: "The celestial realm stretches boundlessly, where upward gazes reveal translucent cloudscapes; the earthly domain lies deep and silent, where downward glances perceive the clamor of mortal affairs. Through the descent and protection of the True Spirits (shenming), we aspire to fulfill our lofty prayers. Now the dragon banners (ritual regalia) are furled, the phoenix censers grow cold, and worldly matters stir anew—making it difficult to retain the Eight Scenes Imperial Chariot (bajing luanyu, the divine vehicle of Daoist lore). Though presumptuous in inviting the deities' descent, our supplications seek boundless grace." The ritual officers, filled with gratitude, bow deeply to reverently send the deities back to the celestial realms.

The subsequent "Hymn of the Returning Chariot" depicts the deities ascending on five-colored cloud chariots: "The divine ones ride afar to the heavens amid nine movements of immortal music, while the altar remains suffused with incense. Their profound grace permeates the cosmos, bestowing blessings upon mountains and rivers. Gazing upon the path of the immortals, they roam freely to the Great Brahma Heaven (Daluo Tian, the highest Daoist celestial realm)."

As the lamp division ritual begins, the presiding priest solemnly addresses the Three Pure Ones (Sanqing: Jade Pure Yuan Shi Tianzun, Upper Pure Lingbao Tianzun, and Supreme Pure Daode Tianzun) and the Nine Heavens Sovereigns: "The ninefold celestial vault stands lofty and clear, while the ninefold earthly depths lie dark and obscure. Beings trapped in the six paths of rebirth are sullied by worldly defilements, and the karmic obstacles of the three wretched realms (hell, hungry ghosts, and beasts) evoke compassion. Lost in darkness, how can the desolation of the underworld be dispelled without divine illumination?" Thus, they implore the sages to bestow scriptures and dharma to shatter the gloom.

The priest continues: "The patron of this ritual, [name], has established this Nine Heavens Life-Giving Altar to liberate departed souls. We beseech the celestial realms to send forth numinous light, transforming the primordial qi (chaotic cosmic essence) into three-colored radiance, with the Nine Scenes Divine Light (jiujing shenguang, visionary illumination in Daoist practice) illuminating the underworld. The ritual master receives the yang essence from above and dispels the yin shadows below, uniting the phoenix's auspicious glow with the sacred lamps to light the darkness and deliver souls from eternal night."

The Lingbao Lingjiao Jidu Jinshu (Scripture of Golden Book for Salvation through Lingbao Teachings) describes a Daoist lamp ritual ceremony, where the lighting of lamps is used to liberate souls, pray for blessings, and avert disasters. Let us examine the passage section by section:

A thousand bright lamps are lit, their radiance illuminating the ten directions, bringing spring-like warmth to the eight extremities. Through this luminous power, the obstacles of the underworld are dissolved, allowing sincere devotion to the Great Dao while offering lamp-light and fruits to the Three Treasures (the highest Daoist deities: Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun).

Human souls, essence (Jing), and vital energy (Qi) share the same origin as heaven and earth. Golden jade pendants circle to the left while fiery bells rotate to the right. Moonlight and sunlight reflect each other, rainbow hues illuminate mountain peaks, and pure radiance flows endlessly. The lamp light condenses into pristine Qi, with azure luminescence penetrating and brightening the entire celestial vault.

The Three Origin Energies (Jing, Qi, and Shen) soar and shimmer, nourishing the embryonic state to reverse aging. The sun, moon, and stars emit brilliance, causing the body to generate jade light that swiftly ascends to the pure celestial realms. The Nine Yang energies (pure Yang power) scatter radiance, making all things flourish. The Gate of Life summons divine spirits, while the Door of Death returns spiritual energy.

From between the Celestial Venerable's eyebrows emerge the dual energies of Yin and Yang, their light penetrating the underworld. The dark netherworld is opened, reaching upward to the Purple Tenuity Heavenly Palace. From the primordial One, Two, and Three, all things evolve—the mysterious workings of heaven and earth's natural laws. Seeking the fundamental Qi of emptiness, it radiates dazzling divine light. Heaven and earth mirror each other like heart-lamps, while the movement of Yin and Yang flows like the light of wisdom candles.

Divine light descends silently, bringing auspiciousness as the clear moon illuminates the scene. Radiance encircles the eight celestial tiers where the Supreme Celestial Venerable sits enthroned in brilliance. Souls in the Ninefold Netherworld are liberated, bathed in nine-colored auroras that shine upon all realms. Grateful for the transformative power of the Great Dao, we pray with sincere hearts. May all present share in this luminous grace.

The ritual master uses a candle to light the lamps before the Three Treasures, while all participants kindle both inner and outer lamps, spreading illumination everywhere. At this moment, they chant the sacred name "Radiant Light Dharma-Realm Celestial Venerable" and sing the "Hymn of Luminous Lamps": "The Supreme Dao Ancestor radiates light through the ten directions, as splendid lamps convey sincere devotion. All heavens are illuminated, the earth bathed in light—my body becomes translucent, with the five viscera glowing brightly. Fervent radiance reaches the Great Void's immortal realms, connecting distantly with the Jade Capital's celestial metropolis."

Finally, the merit of lamp-lighting is dedicated: for the ritual sponsor, to dispel darkness and revive life; to assist departed souls in ascending to blessed realms. May the deceased be liberated from all attachments, with the eight consciousnesses emptied and purified, their karmic obstacles scattered like falling leaves, while their Dao-heart remains firm as the eternal flame of auspicious fungus. May they comprehend the profound mystery of continuous regeneration and realize the wondrous principle of mutual generation between being and non-being. Let icy hells welcome spring, and shadowed valleys behold sunlight again—universally delivering all sentient beings.

This passage fully demonstrates the essence of Daoist lamp rituals: through the luminous power symbolizing the Dao, the three realms are connected, souls are liberated, and practitioners themselves undergo physical and spiritual purification. The lamps serve both as material offerings and as symbols of inner wisdom.

This passage originates from the 73rd volume of the Lingbao Lingjiao Jidu Jinshu (Numinous Treasure Scripture for Salvation Through Teachings), an important Daoist scripture. It describes practitioners' process of comprehending the true meaning of the Dao through ritual worship.

"The sentient beings all understand the true nature of Yin-Yang" means all spiritually endowed lifeforms can grasp the fundamental principles of Yin-Yang transformation. "Prostrate and take refuge in Wuji (the Limitless)" refers to practitioners devoutly bowing and submitting to the formless, imageless cosmic origin that Daoism considers the supreme source.

"With utmost sincerity recite the Great Dao" shows practitioners must praise the Dao with perfect devotion. "The lamplight universally illuminates the Celestial Worthy (Tianzun)" uses "lamplight" to symbolize the light of wisdom, "universally illuminates" meaning pervasive radiance, while "Celestial Worthy" is an honorific for Daoism's highest deities - the entire phrase signifies wisdom's light illuminating the Celestial Worthy.

"Merge with inconceivable merit" has "merge" indicating harmonious completion, while "inconceivable" describes the vastness of spiritual merit beyond ordinary comprehension. "Thus we conclude" serves as a standard transitional phrase in Daoist liturgy, marking the completion of preceding ritual segments.

This scripture passage reveals how Daoist practitioners seek union with the Dao through worship and recitation, emphasizing both comprehension of Yin-Yang principles and devout reverence for the Celestial Worthy.