《靈寶領教濟度金書》Vol. 80

This scripture is a liturgical text used by the Lingbao school (a major Daoist lineage) in the Liandu Zhaijiao ritual (a ceremony for the salvation of departed souls). The opening records the transmission lineage of this classic: it was transmitted by the Dongwei Master (an accomplished adept) and the Kaiguang Jiuku Zhenren (an immortal specializing in soul salvation), then compiled by Master Lin Lingzhen of the Lingbao school, known as the Shuinan Xiansheng.

At the start of the ritual, the Daoist priests first perform the "Pacing the Void and Purifying with Water" ceremony, treading the Yu Steps (a sacred step pattern) to purify the ritual space. They then recite the "Weiling Zhou" incantation to summon the deities of the five directions: the Eastern Green Emperor (Shihuang) to protect the souls, the Western White Emperor (Haoling) to stabilize the body, the Northern Black Emperor to govern life and death, and the Central Yellow Emperor to command the myriad deities. These divine powers can dissolve the sins of the departed in the underworld (Beifu), ensuring their names are inscribed in the immortal registers (Nanchang) and refined through the fiery crucible of the Zhuling Mansion, ascending them to the celestial realms.

The text enumerates the many deities participating in the ritual, including the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun), the Jade Emperor, the Nine Heavens' Sovereigns, the Star Lords of the Southern and Northern Dippers (such as the Directors of Fate and Records), the divine officials of the Water and Fire Ministries, and the immortal functionaries specifically tasked with refining and liberating souls. These deities collectively activate the creative power of the "Three Treasures" (Dao, Jing, and Shi), using the primordial ancestral Qi (the cosmic source energy) and the divine force of the Nine Heavens to elevate the departed.

The core of the ritual lies in harnessing the transformative power of the Southern Elixir (the celestial realm of the south) and the absolution granted by the Northern Netherworld (the dark abyss). Through the supreme sacred force (the highest divine power), the gates of rebirth are opened for the departed, freeing them from the confines of the underworld and ultimately elevating them to paradise. The entire ceremony embodies the Daoist ideal of "boundless salvation," using sacred liturgy to bridge the three realms and attain the state of "unity with the Dao."

This scripture describes a Daoist Zhaijiao (purification ritual) for the salvation of departed souls—a ceremonial practice to bless the deceased. The ritual master first extols the boundless merits of the deities, expressing the sincerity of the patron (the one sponsoring the ritual) in praying for the deliverance of the departed.

During the ceremony, the master erects an altar (the ritual space) and lifts the "earthly prohibitions" (restrictions of the underworld) to summon the souls of the departed. Drawing upon the subtle power of the Nine Yang Qi (pure Yang energy), the master refines the souls with celestial light while harnessing the profound energy of the "two luminaries"—the sun and moon (essence of the sun and moon). The entire ritual is conducted with solemn reverence, offering sacrifices to demonstrate devotion and beseech the descent of various deities.

The scripture then enumerates the hierarchy of deities attending the assembly: the most exalted are the "Supreme Natural Three Treasures" (the Three Pure Ones—Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun), followed by the Jade Emperor, the Nine Heavens' Imperial Lords, the Great Emperor of the South Pole, and other deities governing life and death. Also present are the celestial officials from the Vermilion Palace Fire Mansion (a Daoist institution for refining souls) and the Upper Palace of the Southern Chang (a divine bureau overseeing salvation), as well as the divine officers of the Water and Fire Ministries. Together, these deities form a vast salvation assembly, embodying the Daoist compassionate principle of "cherishing life and abhorring death."

The master particularly emphasizes that the "Dragon Slips" (jade slips inscribed with talismanic spells) can liberate all beings, while the "Phoenix Procession" (the divine entourage) bestows the grace of resurrection. Finally, the scripture praises the awe-inspiring majesty of the deities, who wield swords and banners (symbols of ritual power) to command the Vermilion Palace Fire Mansion and illuminate the Nine Netherworlds (hell) with pure Yang Qi—manifesting the grand salvational vow of Daoism.

This scripture is a Zhaijiao (purification ritual) liturgical document from Daoism for the salvation of departed souls, primarily describing the process of aiding spirits to ascend through water and fire refinement. Here, "eight cords" refers to the eight directions of heaven and earth, "Jinghuanghua" denotes a Daoist celestial paradise, and "flowing fire" represents the true fire used in the refinement process.

The ritual host (the one conducting the ceremony) deeply grieves for deceased loved ones trapped in the underworld, their souls curled like fetuses in darkness, entangled by karmic obstructions (hindrances formed from past misdeeds). The Jing (essence) of their five viscera and six bowels has scattered, their form and Shen (spirit) separated—only through underworld refinement can they return to light.

Daoist priests submit vermilion-inscribed petitions to the celestial court, beseeching the descent of immortal officials. Nine phoenixes fan the southern Zhenqi (vital energy), while five divine dragons stir the sweet dew of the eastern well constellation. Using a yang-sui (ancient fire-making tool), they ignite true fire to burn away karmic obstructions; with a fang-zhu (ancient dew-collecting vessel), they gather lunar essence to cleanse worldly defilements.

May the departed, after water-fire refinement: achieve purity of essence and clarity of form and spirit; refine their consciousness into primordial Qi, returning their physical form to its original state. Ultimately, may they transcend the bonds of the underworld and ascend to higher celestial realms. The phrase "nine returns and seven reversions" refers to the celestial cycle in Golden Elixir cultivation, while "Yuyi Jielin" are the names of the solar and lunar deities.

The priests devoutly beseech the Three Pure Ones (Yuqing, Shangqing, and Taiqing—the highest triad of deities) and the immortals of the ten directions to descend upon the ritual altar. They explain how all things are composed of Yin-Yang energies, requiring water and fire to reshape—like the dragon-tiger union (a Neidan term) at the zi-wu hours, or the fusion of sun and moon represented by the Kan-Li trigrams. When the golden-purple Qian-heaven Yang energy merges with the plain-yellow Kun-earth Yin energy, radiant splendor emerges.

Finally, they pray for the departed to become as resilient as tempered steel, as pure as refined gold, restored to their original state of perfection. "Jade-canopied golden banners" signify immortal processions, while "pearl-streamered jade scepters" describe the solemnity of ritual implements—the entire salvation process is imbued with sacred radiance.

This passage describes the concluding segment of a Daoist Zhaijiao (purification ritual), comprising three key components: the Triple Offering Ceremony, the Altar Dispersal Rite, and the Incense Chant.

During the Triple Offering, the ritual master expresses gratitude to the deities. Vivid imagery depicts their auspicious descent—"rainbow garments shimmering faintly," "purple clouds supporting celestial chariots"—as they traverse the firmament aboard the Eight Luminosities Jeweled Chariot (a vehicle of Daoist immortals), cloaked in nine-colored auroras that eternally illuminate the void. The master devoutly prays for the deities to pause their celestial journey, dispatching divine officials to assist in the salvation of departed souls. He seeks transformation of the "deathly Qi" (lethal energy) into "roots of rebirth" (vitalizing potential), pledging to ceremoniously escort the deities back to their abodes after completing the ninefold refinement process (a salvation ritual).

The Altar Dispersal Rite commences at the profound hour when the Silver River (Milky Way) rotates and nightwatch drums fade. The master describes the perfect moment for activating the "Ninefold Spirit-Generating Altar" (an advanced Daoist ritual platform): the Northern Dipper's (Xuanji stars) radiance piercing through as the bright moon hangs overhead. He invokes the Five Directions' resplendent immortals to halt their wind-drawn carriages (divine vehicles), tarrying at the Celestial Avenue while directing their subordinates to maintain order and guide the transcendents in refining departed souls.

The Incense Chant involves specific ritual sequences: first, participants bow to ancestral masters while silently reciting mantras, followed by the proclamation of the "Guardian Numen Spell." This incantation summons the "Seven Mystic Yin Numina" (deities of the Big Dipper) to merge with the "Nine Qi" (primordial energies of heaven and earth), restoring luminosity to souls. The chant depicts cosmic harmony—sun and moon exchanging radiance, splendor illuminating all realms—as the Great Brahma Qi (supreme primordial energy) flows like liquid flame, while demon kings (underworld deities) pay homage to the Celestial Emperor. It concludes with prayers for the Jade Texts (Daoist scriptures) to disseminate across the Three Realms, elevating all energies to unite with the Dao.

Subsequently, the master strikes the ritual drum twenty-four times (symbolizing the solar terms), summoning thirty-two internal guardian spirits including the "Three-Five Merit Officers" (body deities). Adorned in full vestments, he opens the ritual space while simultaneously invoking local earth deities to announce the altar's dissolution. The master petitions the "Numinous Treasure's Spontaneous Spirit-Generating Miraculous Qi" (the Lingbao school's innate energy) to infuse his being, ensuring his supplications reach the Jade Emperor of Primordial Commencement (a supreme Daoist deity). Finally, he humbly identifies as "this minor supplicant" undertaking the "Numinous Treasure Spirit-Generating Purification Ritual" for soul salvation.

The officials and devotees now conducting the Zhaijiao (purification ritual) ceremony offer incense and prayers, hoping through the merit of this Dharma service to seek divine protection from Heaven. First, they perform salvation rites for the emperor, feudal lords, local officials, the Three Daoist Masters (scripture master, register master, and ordination master), fellow practitioners, the presiding Jijiu (libationer) master, disciples in cultivation, and specific deceased (nine generations of ancestors, parents, and relatives by marriage), extending blessings to all people under heaven and even all living beings, including tiny insects and every life form.

With sincere devotion, all surrender completely to the supreme Lingbao Great Dao, praying for absolution of accumulated sins from past and present lives, seeking deliverance from the Three Evil Paths (hell, hungry ghosts, and animals), the Five Paths of Reincarnation, the Ten Sufferings, Eight Calamities, and Nine Tribulations. They aspire that cultivators may realize the True Dao, ascend to celestial realms, serve the Celestial Worthy of Primordial Beginning, and roam freely in the naturally formed heavenly palaces of Seven Treasures, eternally united with the Great Dao.

Then they pay homage to the Celestial Worthies in ten directions: the Celestial Worthy of Limitless Abundance in the northeast, the Celestial Worthy of Supreme Goodness and Infinite Longevity in the east, the Celestial Worthy of Brahma's Supervision in the southeast, the Celestial Worthy of Silent Tushita in the south, the Celestial Worthy of Unattached Joy in the southwest, the Celestial Worthy of Responsive Transformation in the west, the Celestial Worthy of Divine Assistance in the northwest, the Celestial Worthy of Pure Clarity in the north, and the Celestial Worthy of Non-Thought and Non-Attachment above. For each veneration, they kneel in prolonged repentance.

All masters and devotees, with utmost sincerity, take refuge in the Formless Great Dao and the Nine Heavens' Divine Sovereign Celestial Worthies. They deeply acknowledge: the Three Pure Heavens bestow boundless grace, while the Nine Netherworlds operate the virtue of salvation. Grateful for the Celestial Worthies' discerning wisdom that perfects the Zhaijiao ritual, they humbly pray for forgiveness as cultivators inevitably flawed by worldly existence. May compassionate teachings guide all beings, spreading the Orthodox Dharma of the Mystic Gate throughout the world, with Dharma rain nourishing the ten directions.

This scripture is a liturgical prayer used in Daoist Zhaijiao (purification rituals), expressing the practitioner's devout reverence toward the supreme deities and their grand vow to deliver all sentient beings.

The text begins with threefold prostrations honoring the "Three Supreme Treasures" (Dao, the scriptures, and the master). It describes the practitioner's spiritual state: they take joy in cultivating the Dao, cherish the scriptures as precious jewels, restrain the six senses (eyes, ears, nose, tongue, body, and mind) through precepts, and dissolve desires by reciting the teachings, maintaining a tranquil and detached heart. In this way, righteous Qi (vital energy) flourishes, the Shen (spirit) is at peace, and even celestial demons respect and protect them, ensuring blessings for generations.

Three hymns follow, articulating the ideals of cultivation: the first states that practicing the Dao brings prosperity to one's lineage and spreads the scriptures, uniting heaven and humanity in devotion, ultimately leading to the Great Vehicle (Mahayana) realm. The second speaks of planting fields of merit through inner cultivation, enabling seven generations of ancestors to ascend to heaven while the practitioner themselves achieves daytime ascension. The third describes the profound mystery of the Dao—its formless void—and affirms that sincere practice aligns one with it. Through refining form and substance, one becomes an immortal, transcending the suffering of the Three Realms and liberating from the Five Torments of hell (mountains of knives, forests of swords, bronze pillars, iron beds, and frozen ice), ultimately returning to the Supreme Dao.

The text then proceeds with prostrations to the "Supreme Limitless Dao," the "Thirty-Six Sacred Scriptures," and the "Great Master of Mysterious Centrality" (referring to Laozi, the founder of Daoism). The ritual officiant, humbly identifying as "this minor servant," leads the assembled officials in reverent supplication to all honored deities—from the Celestial Worthy of Primordial Beginning and the Dao Lord of Jade Dawn to the Thunder Gods of the Nine Heavens and all true spirits of the Three Realms. Acknowledging their own insignificance as an ordinary mortal, they express gratitude for the Nine Heavens' grace in allowing them to preside over the ritual. Though bearing the golden talismans and jade registers (credentials of Daoist ordination), they admit lingering imperfections and, holding fast to their original intent of universal salvation, dare not neglect conveying the devotees' prayers to the divine.

Finally, the text declares the reading of the prayer document, solemnly presenting the supplications to the deities. The entire passage embodies the Daoist religious sentiment of "repaying the Four Kindnesses above and relieving the Three Paths below," as well as the cultivation practice of delivering souls and benefiting all beings through Zhaijiao rituals.

This scripture describes an elaborate Daoist zhaijiao ritual (a ceremonial offering for blessings). At the commencement, the presiding Daoist priests (who humbly refer to themselves as "your servant") first purify their bodies and minds, focus their spirits, and arrange the altar according to the standards set forth in the Sanlu (Three Registers, an important Daoist text). They sound the cloud chimes (a ritual instrument), hang five-colored scripture banners, and light nine ritual lamps, preparing to dispel misfortunes and resolve calamities for devotees through the zhaijiao ceremony.

The ritual continues over several days and nights, during which the priests communicate with the divine through scripture recitation and incense offerings. They raise the Hua banners of the Nine Qi (nine types of primordial energy) and kindle the ritual lamps, aiming to dissolve karmic obstacles, sever entanglements with resentful spirits and creditors, and guide departed souls toward heavenly ascent. The entire ceremony is solemn and majestic, with numerous deities overseeing and protecting the rites, including the Three Cavern Perfected Lords (high-ranking Daoist divinities), the Immortals of the Nine Heavens, as well as local earth gods and guardian spirits.

At the conclusion of the ritual, the priests reverently submit a memorial to the Celestial Court, expressing gratitude for divine protection. Humbly acknowledging their possible shortcomings, they beseech the Five Thearchs of the Directions and the Four Offices (divine officials overseeing human virtue and vice) to pardon any inadvertent errors. The ceremony culminates with the most solemn kowtow (a deep bow of reverence).

The text concludes with ten auspicious vows, including: may the Great Dao flourish and all beings awaken to its truth; may departed souls be liberated and peace prevail under heaven; may the harvests be abundant and society harmonious; may all beings enjoy health and recovery from illness; and may the destitute be clothed and fed. Finally, through the "preserving the spirit and returning to the furnace" ritual segment, the invoked deities are respectfully escorted back to the celestial realms, completing the entire zhaijiao ceremony.

Note: Zhaijiao is the most solemn sacrificial rite in Daoism, facilitating communication between humans and deities through specific liturgical procedures, serving functions such as calamity prevention, blessing invocation, and soul salvation. The text mentions key Daoist concepts such as the "Three Caverns," "Nine Qi," and "Five Thearchs," referring respectively to the scriptural system, primordial energies, and directional deities.

This passage from the Lingbao Lingjiao Jidu Jinshu (Scripture of Numinous Treasure for Salvation and Deliverance) depicts a sacred Zhaijiao (purification ritual) ceremony. The Incense Officer Messengers (celestial officials responsible for communication) along with the Left and Right Dragon-Tiger Lords (guardian deities) and numerous other divine beings gather to attend the ritual offerings.

The scripture states that the altar should spontaneously produce Golden Nectar (sacred alchemical substance), Cinnabar-Green (immortal elixir), and Magic Mushrooms (divine lingzhi herbs), attracting all celestial perfected beings to assemble before the incense burner. Through this, practitioners may learn the Dao and attain realization, seekers may achieve immortality, all devotees participating in the ritual will receive blessings, and beings of both Yin and Yang realms will be graced with beneficence.

Jade Maidens and Immortal Youths (attendants of the deities) from the ten directions will guard the sacred incense smoke, swiftly conveying the practitioners' sincere prayers to the highest heavens, reaching directly before the Supreme Dao of Emptiness and the Jade Emperor of Primal Heaven (one of Daoism's highest deities).

The final three terms—"Chanting Upon Leaving the Hall," "Closing the Curtains," and "Thanking the Master"—describe the ritual sequence: first chanting hymns of praise while departing the altar, then withdrawing the ceremonial curtains, and finally expressing gratitude to the presiding ritual master. This passage comprehensively presents the complete process of a Daoist Zhaijiao ritual, from the invocation of deities to the ceremonial conclusion.