《靈寶領教濟度金書》Vol. 82

This scripture records the specific procedures and invocations used in the Lingbao (Numinous Treasure) tradition of Daoism when performing zhaijiao (purification rituals) to deliver departed souls. At the commencement of the ritual, the officiating priests ascend the altar to chant scriptures, first performing the "Pacing the Void and Sprinkling Purification" ceremony (walking in the Yu Steps while sprinkling purified water to cleanse the ritual space), then leading devotees in the "Threefold Refuge" ritual.

During the Threefold Refuge, participants solemnly take refuge in Daoism's three core treasures in sequence: First, refuge in the "Treasure of the Dao" (the ultimate reality of the Dao), praying that departed souls may turn their hearts toward the Dao; next, refuge in the "Treasure of the Scriptures" (Daoist sacred texts), praying that departed souls may awaken to their wisdom; finally, refuge in the "Treasure of the Masters" (the lineage of past patriarchs), praying that departed souls may cross the Dharma Bridge (the path of salvation) without hindrance.

The following stage is the "Declaration" segment, where the chief priest burns incense and presents petitions, reverently inviting the celestial deities of Daoism to descend upon the altar. The invoked pantheon is vast, including: the Three Pure Ones (Sanqing)—Yuanshi Tianzun (Celestial Worthy of Primordial Beginning), Taishang Daojun (Supreme Lord of the Dao), and Taishang Laojun (Lord Lao the Most High); the Five Ancient Lords of the Five Directions (Wuling Wulao); the Three Officials (Sanguan)—Heavenly Official, Earthly Official, and Water Official; the guardian deities of the Thirty-Six Divisions of Scriptures; the Great Emperor of Long Life of the South Pole, who delivers people from death; the Heavenly Worthy of Supreme Oneness Who Saves from Suffering and his retinue; as well as numerous other deities such as the True Lords of the Nine Heavens who record merits and faults, the Numinous Officials who protect the ritual space, and the Messengers of Merit who transmit petitions.

These deities belong to different hierarchical levels: the supreme Sanqing, the celestial emperors, the savior deities, the scripture guardians, and the supervisory immortals—together forming a complete celestial bureaucracy. Through such comprehensive invocations, the ritual ensures the protection of the entire Daoist pantheon, fulfilling its purpose of delivering departed souls.

This passage describes the ritual setting of the "Lingbao Life-Giving Divine Retreat" (Lingbao Shengshen Miao Zhai) in Daoist practice. Through ceremonies involving incense burning and scripture recitation, the priests invoke divine protection for the liberation of departed souls.

At the ritual's commencement, the officiating priest (referring to himself as "your servant") lights precious incense as offerings to the deities of the Three Realms (heaven, earth, and water), including underworld officials, mountain and river spirits, and city gods (local guardian deities). The priest explains that these scriptures originate from the supreme "Golden Texts of the Three Treasures," containing the mysterious Dao-Qi (primordial energy) that harmonizes all deities and creates all things.

The retreat patron (who sponsors the ceremony) requests the recitation of the "Supreme Lingbao Natural Nine Heavens Life-Giving Jade Chapter Scripture" to facilitate the departed soul's transcendence. The priest and purified Daoist companions reverently prepare the altar, purifying both body and mind, then chant the scriptures in unison with upright Qi (pure energy). They beseech the Celestial Worthy to descend with merciful light, allowing the scripture's power to penetrate the Three Realms (celestial, human, and underworld domains).

The scripture's miraculous power enables the departed soul to: hear profound celestial harmonies with its ears and bathe in spiritual light; dissolve karmic roots (sources of reincarnation) and refine its ethereal components; purify the five viscera and six bowels while opening the nine orifices (key energy points); realign the ten thousand spirits (deities corresponding to bodily regions), ultimately transcending death to ascend on jade chariots to the wondrous realm of formless treasures.

Concurrently, the patron's household receives blessings: revitalized vitality, domestic tranquility, dissipated Yin energy, and concentrated Yang energy. All beings—whether airborne, aquatic, or terrestrial creatures, humans, ghosts, dragons, or immortals—may receive the Dao's benevolent grace.

The concluding "Eulogy of Primordial Destiny" describes the scripture's sacred origins: these cloud-like characters (cloud seal script) have existed in the Great Void (cosmic origin) since the beginning of cosmic cycles. They drift near and far, rising and sinking, wandering through the Five Directions (east, west, south, north, and center). Ultimately recorded by the Celestial Sovereign (a Daoist venerated deity), they were transmitted to the human realm.

This passage describes a Daoist zhaijiao (purification ritual) ceremony for the salvation of deceased souls. During the ritual, the presiding Daoist priest (known as the zhufa or master of ceremonies) recites the "Supreme Dongxuan Lingbao Natural Nine Heavens Jade Chapters of Divine Birth Scripture" to assist the departed souls in their ascension.

The ceremony begins with the priests inscribing sacred fulu (talismans), which originate from the authentic scriptures transmitted by the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the supreme deity in Daoism. These scriptures are said to possess miraculous power: they can heal severe illnesses, deliver those trapped in worldly suffering, and enable beings from both the yang (living) and yin (spirit) realms to attain the Dao and ascend as immortals.

The priests sit solemnly in meditation, holding ritual tablets (jian) at heart level while chanting the "Mysterious Essence Incantation." This mantra describes the profound state of the Dao—transcending the cycles of life and death like a lotus rising untainted from muddy waters, freeing one from the constraints of the Three Realms (the realms of desire, form, and formlessness). Those who cultivate this path become zhenren (perfected beings), attaining immortality across lifetimes.

The assembly then recites the "Nine Heavens Divine Birth Chapters" nine times. The scripture teaches that the primordial Brahma Qi (cosmic source energy) flowing from the Nine Heavens can awaken the souls of the deceased. Through this ritual, departed souls are liberated from the Nine Dark Hells (the darkest underworld realms in Daoism), their names erased from the Black Registers of Northern Yin Fengdu (the Daoist underworld) and instead recorded in the Cinnabar Registers of the Southern Palace (a celestial institution).

The ultimate prayer is for the deceased souls to: gather the primordial Qi of heaven and earth, restore the Five Viscera Spirits (the deities corresponding to the Five Phases within the human body), roam freely in the Eastern Azure Heaven (Biluo), and eternally receive celestial blessings. The living relatives also pray to share in these blessings, bringing peace to both yin and yang realms, and filling the human world with benevolent virtue.

Note: The "Nine Qi" refers to the spiritual energy of the Nine Heavens; "Five Spirits" indicate the organ deities (Liver Spirit, Heart Spirit, Spleen Spirit, Lung Spirit, and Kidney Spirit); "Seven Mysteries" represent seven generations of ancestors; and "Three Clans" denote the paternal, maternal, and marital lineages.

This scripture contains two main sections: the first is a prayer for the deceased, while the second comprises hymns praising wisdom.

The prayer for the deceased expresses three aspirations: that departed souls may deeply comprehend the true meaning of the Dharma upon hearing the scripture and sincerely take refuge; that they may eradicate all karmic obstructions and cultivate virtuous roots; and that they may permanently transcend delusion to forever abide in the true path.

The wisdom hymns employ poetic language to describe the nature of wisdom. The first verse states that wisdom has existed since the primordial beginnings of the cosmos, its radiance illuminating the ten directions, its profundity beyond conception, transcending the duality of "being" and "non-being." The second verse emphasizes that spiritual cultivation requires observing oneself through wisdom—within this mysterious state, one naturally preserves the Shen (spirit) and receives protection from the Celestial Worthy. The third verse reveals that wisdom originates from precepts, which form the foundation of Daoist practice. The Three Treasures (Dao, scriptures, and masters) arise from this, and even immortals revere these precepts as the "boat of immortality" that swiftly carries practitioners to the realm of "Great Being" (Dayou, the supreme attainment in Daoist cultivation). Whenever precepts are expounded, celestial deities bow in reverence.

This scripture reflects the Daoist ritual tradition of salvation for the deceased, along with the philosophy of attaining enlightenment through wisdom and precept-based cultivation. Terms like "Great Being" (Dayou) and "Before the Supreme" (Taishang qian) are distinctive Daoist designations for advanced spiritual states.