《靈寶領教濟度金書》Vol. 74

This scripture records the liturgy for invoking deities in the Lingbao School (a major Daoist tradition) during the Zhaijiao (purification ritual) for salvation of the deceased. Transmitted by the Southern Song dynasty master Ning Quanzhen and compiled by Lin Lingzhen.

At the ritual's commencement, the priest first performs "Pacing the Void and Sprinkling Purified Water" (stepping in Yu steps while purifying the altar with sanctified water), then offers incense at the Lingbao sacred altar to petition the celestial officials and divine generals of the Universal Salvation Court of the Nine Heavens (the sacred institution overseeing salvation of souls). These invoked deities include:

1. The primary and secondary generals who "guard the masculine and embrace the feminine" while pursuing souls and gathering spirits

2. The guardian generals and mounted officers who protect the Dao and supervise the altar

3. Thirty-six perfected general-officials

4. Specialized celestial officials such as Divine Tiger, Opposing Tiger, Night Radiance, and Inverted Mystery

5. The guardian marshals of the local Daoist temple (benjing)

6. Local deities including City Gods (Chenghuang) and Earth Gods (Tudi)

The scripture describes these deities as awe-inspiring in their majesty, capable of "issuing commands with wind and striking with thunder," able to break open hell's gates (destroying locks and opening doors) to perform salvation (crane-like pardon). The priest petitions on behalf of the ritual sponsor, requesting salvation for specific deceased souls, hoping to guide them toward ascension (attaining the Dao and rising to heaven) through the deities' power.

The altar space becomes solemnly charged: under hazy moonlight with clear clouds, the sound of ritual instruments (precious bells) carries on the wind as the gates of the underworld open wide, while divine banners flutter to illuminate the darkness. The priest sincerely offers the three ritual libations, emphasizing that the souls' liberation from suffering depends entirely on the deities' mysterious power.

The text concludes with repeated invocations for all deities to descend to the altar and jointly complete this salvation ritual. The entire passage manifests the Daoist belief that through proper liturgy (Keyi), humans can commune with sacred powers to help liberate souls—a core religious concept.

This scripture describes a Daoist ritual for the salvation of deceased souls, which consists of three main stages:

First is the invocation of deities. The ritual master employs talismanic incantations (Fulu) to harness cosmic energies (Qi), bridging the celestial and netherworld realms (from the Yellow Springs to the Azure Void), breaking through infernal barriers (the iron ramparts and bronze passes) to open a path for the departed. The term "mystic ranks" (Xuanban) refers to the hierarchical pantheon of Daoist divinities, while "dark gloom" (Heiyu) symbolizes the shadowy forces of the underworld. The master beseeches the deities to radiate celestial light and dispel the murky darkness of the netherworld.

The second phase focuses on the salvation process proper. The ceremony prepares purifying baths with fragrant herbs (Lantang) and celestial offerings (Zhizhuan), seeking grace from both the heavenly realms (the Three Heavens) and the underworld domains (the Nine Earths). The text acknowledges that souls may be trapped due to karmic burdens—whether in the seventy-four chambers of Mount Tai (Dongdai), the thirty-six hells of Fengdu (Beifeng), or confined by mountain spirits and local earth deities (Sheling). The master must dismantle these obstructions to ensure the soul's unimpeded passage through underworld checkpoints (Guanjin), enabling their return to the mortal realm to receive sacred teachings.

The culmination is the formal reading of the summoning edict (Cuizhaodie), a type of official Daoist document addressed to the deities. This decree mobilizes the powers of mountain and river spirits (Yuedu), along with the forces of wind, fire, and thunder, demanding immediate execution of the salvation mandate. The citation of the "Numinous Treasure Nine Heavens Life-Giving Statutes" (Lingbao Jiu Tian Shengshen Lüling) confirms this as an operation conducted under supreme celestial law. Concluding in humility, the master—referring to himself as "your subject"—prostrates in reverence (kowtowing with solemn awe), petitioning the deities to purify the soul with sacred waters (the Eight Liberating Divine Springs) and elevate it through the numinous energies of the Five Phases (Wuling).

The entire ceremony embodies the core Daoist salvific philosophy: through the master's mediation between heaven and earth, harnessing divine power to dismantle underworld obstacles, enabling souls to transcend suffering and attain rebirth.

This scripture describes the complete procedure of the "ablution" ritual in Daoism. In the Daoist tradition, "ablution" is not merely physical cleansing but a vital ceremony for spiritual purification.

First, the priest prepares orchid-infused water (fragrant herbal bath) for the ritual washing, symbolizing the cleansing of worldly impurities to welcome divine presence. Verses like "the Heavenly River pours into the Eastern Well" depict the sacred bathing with holy water believed to possess spiritual power for purifying departed souls.

During the ablution, the priest recites incantations summoning Golden Boys and Jade Maidens (attendant deities in Daoism) to scatter fragrant blossoms and bathe the souls with celestial nectar (symbolizing sacred purifying water). The scripture emphasizes how this ritual can "refine and elevate the immortal form," enabling the departed to undergo spiritual rebirth.

Subsequently, the soul-summoning ceremony begins. Holding ritual banners (spirit-guiding implements), the priest opens the Ghost Gate (portal to the underworld), using nectar and incense to guide the souls. Through chants like "those receiving this ritual feast shall ascend to the Purple Tenuity Palace" (a Daoist celestial realm), the souls are liberated from underworld darkness to soar toward heavenly realms.

The final section portrays how the purified souls, having undergone this sacred ablution, permanently transcend the Five Turbidities (a Buddhist concept denoting worldly defilements) to reach the shores of the Three Pure Ones (the highest Daoist paradise where supreme deities dwell). The entire ritual aims to grant the departed spiritual rebirth through sacred purification, ultimately attaining the highest state of Daoist cultivation.

This scripture passage describes a Daoist ritual for the salvation of departed souls, embodying cosmological concepts of Yin-Yang (阴阳) transformation and the cycle of life and death. Let me explain in contemporary terms:

At dawn, practitioners conduct ceremonies in the morning light, chanting sacred mantras (baoji) to liberate wandering souls. A celestial decree descends from the Jade Capital (Yujing) - Daoism's highest paradise - as immortal youths announce the opening of hell's gates. The text depicts the Karmic Sea calming its waves, with hell's boiling oil cauldrons and burning coals transforming into cold ashes - miraculous signs of dissolved sins.

When the spiritual talisman (fulu) reaches Mount Luofeng (the Daoist underworld), underworld officials escort purified souls back. Hearing the Dharma's sacred sounds (fayin) erases karmic obstacles, freeing souls forever from samsara. This passage particularly emphasizes the "inconceivable merit" of such salvation rituals, possessing transcendent sacred power beyond ordinary logic.

The ceremony mobilizes male and female divine officers (Shenli) who chant Yin-Yang verses in the darkness. As the Big Dipper shifts (a crucial Daoist temporal marker), communication with the netherworld occurs through the mysterious state of "neither existence nor non-existence." When yellow banners wave in the Taiswei Enclosure (celestial region) and the Soul Banner of Wuying (a stellar deity) summons spirits from the Eternal Night Mansion...

The "Song of Yang Dipper Chapter" explains cosmic principles: Yin-Yang cycles propel kalpic transformations, where the wheel of rebirth makes no distinction between wise and foolish. The Eastern Dipper's Kui star and Western Dipper's Piao star each govern their positions - when heaven and earth shift between light and darkness, all ghosts manifest accordingly. The Supreme Unity God (Taiyi) summons souls without delay, granting spiritual documents to guide their return to the Upper Clarity Realm (higher celestial sphere).

The "Initial Summoning" section specifically invokes: thirty-six perfected beings and generals from the Universal Salvation Court of the Nine Heavens, beseeching their compassionate guidance to restore souls' forms this very night. The ritual master specially invites particular deceased individuals, using Daoist power to attach their souls to spirit banners.

The "Song of Yin Dipper Chapter" reveals material origins: bodies composed of the Five Phases (Wuxing) ultimately return to them, while forms temporarily assembled from earth, water, fire and wind (the four elements) dissolve back into the void. Yin-Yang transformations follow heaven-earth's fundamental laws - when celestial Qi flows, even ghosts and deities receive nourishment.

(Note: The archaic character "𠔃" functions as an exclamatory particle equivalent to "xi," its rhythmic quality already integrated into the translated phrasing)

This scripture is a liturgical text from Daoist funeral rites, describing how the ritual master invokes divine assistance to guide departed souls from the underworld toward rebirth.

The ceremony begins by summoning the "Great Unity Purple Origin" (Taizi Ziyuan, a revered Daoist deity) and "Mysterious Darkness Lady" (Xuanming Furen, goddess governing the underworld), using spirit banners to guide the souls. The text mentions how the "Corporeal Soul (Taiguang), Ethereal Soul (Shuangling), and Earthly Soul (Youjing)"—the three aspects of human spiritual consciousness—should return to the void's true realm. Through the generative power of the Five Phases (Wuxing), they may reconstruct their forms. The master calls forth the souls to manifest their true forms, bestowing upon them spirit documents (ritual texts for salvation) that enable their ascent to the Supreme Clarity Heaven (Shangqing).

The second invocation summons the "Two Generals Who Embrace Masculine and Feminine" (Shouxiong Baoci Er Dajiang) and "Two Marshals Who Gather Souls" (Zhuihun Shepo Er Jiangjun)—specialized deities guiding the departed—along with the named deceased's spirits. They are urged to rely on the power of scripture treasures (Daoist sacred texts) and ascend via the spirit banners.

The third invocation calls upon the "Two Generals of Divine and Rival Tigers" (Shenhu Dihu Er Dajiang) and "Two Jade Maidens of Nocturnal Radiance" (Yeguang Daoxuan Er Yunü), underworld deities who, with the master's ritual authority (Shibao), help sever karmic debts accumulated through rebirth cycles. The text describes liberating souls from the "Six Palaces of Luofeng" (Luofeng Liutiangong, Daoist hell realms), enabling all departed to enter the Dharma gate of salvation.

Finally, the scripture depicts the underworld's imagery: amidst dark, churning waves, countless ghosts wail until the supreme Mysterious Cavern's (Dongxuan) tones penetrate the Nine Darknesses, blowing winds of compassion (referring to the rite's salvific power). Through repeated invocations and recitations of sacred verses, the ceremony illuminates a path toward light for all wandering souls.

This scripture describes a Daoist ritual for the salvation of departed souls, which consists of three key stages:

The first stage involves summoning the deceased. The ritual master (Fashi) calls upon all individuals connected to the departed during their lifetime, including ancestral relatives, in-laws, and even former adversaries. Through the power of the Three Treasures (Dao, Jing [scriptures], and Shi [teachers]), the souls are liberated from the Ninefold Netherworld (the dark realm of Jiulei Mingmeng) and guided to the ritual altar by spirit banners. The phrase "illuminated by the Three Radiances" refers to the spiritual light of Jing (essence), Qi (vital energy), and Shen (spirit) that brightens the soul's path to liberation.

Next comes the purification through ritual bathing. The souls must first cleanse both body and mind in "Orchid Water" (sacred water infused with fragrant herbs), prepared with five sacred spices and seven precious substances. The term "washed by Yellow Blossoms" denotes purification with chrysanthemum water, while the "Five Spices" include costus root, angelica, peach bark, and other aromatic ingredients. During this bathing, Golden Boys and Jade Maidens (attendant Daoist deities) oversee the process to ensure thorough purification.

The final stage is robing and ascension. The souls don celestial garments called "Six-Zhu Robes" (ethereally light immortal robes) woven from "Rosy Sleeves" (cloud-dyed ritual vestments), symbolizing the shedding of their earthly form. The phrase "Eight Luminosities Embodying Splendor" alludes to the Daoist Eight Luminosities (Bajing) divine truth, indicating the soul's transformation into an immortal quality. Through "Dharma Rain's Nourishing Flow" (metaphor for the scripture's transformative power), the souls' karmic burdens are dissolved, enabling their ascent to the celestial realms.

Throughout the ritual, the burning of Fulu (talismans) connects each phase, with corresponding invocations to celestial venerables (such as the "Compassionate Guide Celestial Venerable") providing protection. This embodies the Daoist salvific principle of "inner and outer purification" — cleansing both physical form and spiritual transgressions.

This scripture describes the Daoist ritual for guiding departed souls, encompassing key stages of ritual purification, soul guidance, and celestial homage.

The golden elixir, refined to perfection, emanates fragrant Qi within the mysterious yellow alchemical pool, where the deceased bathes to cleanse worldly impurities. During this purification, the departed soul wears a jeweled crown symbolizing the sun and moon (the Two Luminaries), with jade ornaments adorning the left side and golden bells hanging on the right, preparing to enter the sacred Purple Chamber (the Daoist abode of immortals).

As the banner of the Heavenly Worthy of Golden Countenance Emerged from the World moves from the bathing chamber, the soul emerges spiritually purified from the sacred spring. Clad in feathered robes, its countenance becomes solemn and dignified. Original features are restored, past karmic obstructions dissolved. Celestial visions manifest: the starry river descends, the Jade Rabbit of the Moon Palace rotates, myriad rays illuminate, and the Golden Crow (sun symbol) urges the celestial host to assemble in formation.

Following ornate banners, the soul prostrates in reverence toward the celestial court. The Heavenly Worthy of Compassionate Guidance leads the soul before the Great Dao, where divine beings arrayed across the Nine Heavens resemble stars surrounding the North Pole, collectively paying homage to the Three Treasures (Dao, Scriptures, and Masters). Through virtuous connections from past lives, the soul transcends the suffering of the underworld, refining its form within the Crimson Crucible (alchemical furnace), steadily progressing toward the realm of profound mystery.

The ritual officiant offers incense to guide the soul through threefold prostrations. Bathed in boundless celestial grace, the soul fills with joy; beholding the solemn heavenly visage, it maintains pure devotion. Seizing this rare thousand-year opportunity, the soul steadfastly worships at the Daoist altar, sincerely aspiring toward the celestial realms. Finally, the Heavenly Worthy of Compassionate Guidance escorts the soul upon auspicious clouds, awakening its true nature to depart the bewildering darkness and ascend with Yang energy toward the radiant heavens. The Purple Palace (celestial emperor's abode) manifests compassion as underworld deities assist the passage, dissolving all delusions. Purified in orchid-scented waters (symbolic cleansing), the soul follows the light to worship at the lotus throne of the divine.

This passage depicts a scene from a Daoist zhaijiao (purification ritual) where devotees petition the deities. The benevolence bestowed by the Celestial Emperor (supreme deity in Daoism) truly originates from the highest realms beyond the nine heavens. During the ritual, worshippers humbly request the deities to grace them with their presence while awaiting the reverent offering of sacrifices.

The presiding Daoist priest accumulates merit through fasting (a practice of purifying body and mind), thereby redeeming lost souls and prolonging life. Adorned with xuanlu (mystical registers recording esoteric Daoist methods), they aspire through such cultivation to attain the state of dengzhen (becoming an immortal). The assembly devoutly prostrates before the Wuji Great Dao (ultimate truth of Daoism), wholeheartedly chanting the sacred name "Guangdu Chenlun Tianzun" (Heavenly Worthy Who Universally Saves the Fallen), praising his inconceivable power of salvation.

This text comes from the 74th volume of the Lingbao Lingjiao Jidu Jinshu (Golden Book of Lingbao Salvation Teachings), an important liturgical text of the Lingbao school (a major Daoist tradition). It primarily documents methods for universal salvation through zhaijiao rituals.