《靈寶領教濟度金書》Vol. 85

Volume 85 of the Lingbao Lingjiao Jidu Jinshu documents the Lamp-Lighting Ritual (Fendeng Keyi) within Daoist salvation ceremonies (Zhaijiao). Compiled by Southern Song dynasty master Lin Lingzhen, this section details the complete procedure for liberating departed souls through the ceremonial lighting of ritual lamps.

At the ceremony's commencement, the presiding Daoist priest (Fashi) reverently addresses the Most High Lord of Eastern Azure Mysteries, the Celestial Worthy of Universal Salvation (Taiyi Jiuku Tianzun) — the Daoist deity specializing in deliverance from suffering: "With utmost reverence, this disciple reports: The radiance of sunlight generates Yang Qi, while turbid Yin Qi accumulates beneath the earth. Sentient beings, having lost their original nature, remain trapped in the Six Realms (heaven, human, asura, animal, hungry ghost, and hell), shrouded in spiritual obscurity. Only through Your Celestial Worthy's compassion can liberation be attained."

By lighting ritual lamps symbolizing Taiyi's true radiance, the darkness of the Three Paths (hell realm, hungry ghost realm, and animal realm) becomes illuminated. The patron (Zhaizhu) establishes an altar adorned with sacred lamps, their light ascending to brighten celestial realms, radiating auspicious blessings through the human world, and penetrating the underworld to illuminate the Nine Netherworlds (the deepest hells). Thus, souls in hell are freed from interrogational torment, and all netherworld beings escape bondage — achieving salvation through the lamps' sacred radiance.

The scripture extols how the Celestial Worthy's light transcends time and space, his sublime Qi transforming into auspicious signs. Within the lamps' glow resides the secret Dongzhen scriptures (Daoist esoteric texts) that pacify Shen (spirit) and nurture virtuous roots, enabling souls to ascend with the light toward the Pure Land of the Azure Flower Emperor (another manifestation of Taiyi Jiuku Tianzun).

The ritual concludes by expounding the philosophical principle "Dao generates the One, the One generates the Three": The lamp-light divides into the Three Luminaries (sun, moon, stars) to illuminate the Nine Netherworlds. Orchid-scented oil gleams in golden lamps while lotus incense swirls from precious censers. Flames whirl like sun and moon, leap like dragons and tigers — manifesting the inconceivable merit of soul liberation. Through this luminous symbolism, the ritual accomplishes the salvation of all netherworld beings.

This scripture passage depicts a Daoist salvation ritual, which consists of three main components:

The ceremony begins with the Lamp Lighting ritual. The Daoist masters ignite both inner and outer ritual lamps, praying for illuminating light to pervade the Three Realms and Ten Directions. The lamps symbolize the radiance of wisdom that dispels the darkness of the underworld, enabling departed souls to escape the sea of suffering. References to deities like the "Heavenly Worthy of Light Flowing Through the Dharma Realm" indicate how the lamps serve as a medium for communicating with the divine, bringing liberation to all beings across the Six Paths of rebirth.

Next comes the Summoning ritual. Through ceremonial actions like the "Urgent Summons Rite" and "Pacing the Void" (Buxu), combined with purification procedures such as water sprinkling, the masters prepare to receive the descending deities. Terms like the "Azure Palace" and "Lion Throne" refer to the sacred realms where Daoist immortals reside. The priests beseech the Eastern Pole's Azure Mysterious God (the principal deity overseeing salvation in Daoism) to dispatch celestial officials and generals to assist in redeeming the departed souls.

The final section details the specific summoning protocol. The masters respectfully invite various deities in sequence: first the soul-summoning officers from the "Azure Mysterious Yellow Register" system, then the Universal Salvation Perfected Beings of the Nine Heavens with their retinue (totaling thirty-six perfected generals), and finally the protective deities of the current altar. Each spirit has specialized functions—some guide souls across, others safeguard the ritual space. Through sincere invocation, they are entreated to descend upon the ritual assembly riding cloud chariots and wind-steeds, manifesting their power to grant deliverance.

The entire passage demonstrates key characteristics of Daoist salvation liturgy: "communicating with deities through light" and "moving the divine through sincerity." Through solemn ceremonies and devout prayers, a celestial pathway opens for the departed souls. The recurring phrases like "with utmost sincerity we reverently invite" embody the Daoist ritual principle that spiritual efficacy depends wholly on the practitioner's sincerity.

This passage depicts a Daoist salvation ritual (Zhaijiao) where the master summons various deities to assist in liberating departed souls. With utmost sincerity, the officiant invites the City God (local protector), Earth Deity (Sheling), regional guardian spirits (Liyu Zhenguan), and the Six Life-Governors (Siming Liushen) to descend upon the ritual altar.

The ceremony employs liturgical sequences like the "Three Offerings" (sanxian) and "Flower Scattering" (sanhua) to express devotion. The text mentions how the "Light of Great Unity" (Taiyi Guang) – the compassionate radiance of the Savior from Suffering Celestial Worthy – possesses the power to deliver all beings. Through the mediation of the "Mystic Offices" (Xuan Cao, the underworld bureaucracy) and the sacred efficacy of "Azure Talismans" (qingfu), the ritual transforms deathly qi into vital energy, restoring yin spirits to their yang spirit state.

The master offers prayers on behalf of the ritual sponsor: opening the paths to the underworld to guide departed souls; commanding demonic encampments not to conceal spirits and ordering divine realms to release them immediately; waving numinous banners to summon souls and ringing precious bells to welcome wandering spirits. Through symbolic acts like "Flowing Metal Opening Waterways" (representing aquatic passage) and "Cast Fire to Illuminate Roads" (representing land routes), the ritual establishes channels between yin and yang realms to swiftly search through all six rebirth destinies, ensuring the complete return of the deceased's three hun and seven po souls.

The text concludes by emphasizing strict adherence to celestial laws, demanding immediate divine response without obstruction. The entire ceremony embodies the Daoist compassionate ideal of "delivering departed souls," employing talismans (fulu), ritual implements, and divine communication to assist spirits in their ascension.