《靈寶領教濟度金書》Vol. 86

This passage from the Lingbao Lingjiao Jidu Jinshu documents the "Soul-Guiding Purification Bath Rite," a Daoist liturgical ceremony (Keyi) for cleansing deceased souls. Presided over by the High Priest (Gaogong Fashi), the ritual aims to purify the departed from worldly transgressions and facilitate their ascension to heaven.

The ceremony begins with the High Priest kneeling in reverence to address the deities: "This disciple approaches with utmost sincerity, humbly reporting to the divine. It is said that a purified body can transcend the Five Corruptions (as termed in Buddhism: kalpa corruption, view corruption, affliction corruption, sentient-being corruption, and lifespan corruption), while a luminous perfected nature may rise beyond the Three Pure Realms (Yuqing, Shangqing, and Taiqing). Today, the patron has established this purification rite (Zhaijiao) for the deceased, praying that sacred waters may cleanse the soul’s transgressions. Lost in the darkness of the netherworld, the departed cannot behold the wondrous Daoist sanctuary. Only through purification of the Three Treasures (Jing, Qi, and Shen) may liberation be attained."

The priest then invokes the Celestial Worthy of Heavenly River Bathing, beseeching divine grace to stir the radiance of Yin-Yang energies (Erqi) and the illumination of the Three Luminaries (sun, moon, and stars). He prays for the auspicious dance of the Nine Phoenixes and the manifestation of the Five Dragons (embodying the Five Phases), that heavenly light may dispel earthly obstructions. Through this symbolic ablution, the soul is to be freed from ignorance and the cycle of suffering, ascending to celestial realms.

Next, the soul is guided to a symbolic bath chamber, depicted with imagery of the Jade Pool and the Silver River. The priest calls upon deities such as the Lord of the Heavenly River’s Eastern Well, the Lady of Cleansing, and the Child of Purification to summon five-colored auspicious clouds and sevenfold mists, transforming compassionate dharma waters into pure mystic nectar to cleanse the soul’s body and spirit.

The ritual employs orchid-infused water (Lantang), imbued with sacred significance—said to contain nine-hued divine light and infused with the essence of Five Fragrances (wuxiang) from immortal springs (Zhiquan). Through this sanctified bathing, the soul achieves purification of both form and spirit (Xing-Shen), ultimately reaching the sublime state of "mystical unity in form and spirit." The ceremony culminates with scripture recitation, hymns, and symbolic rites, completing the soul’s purification and transcendence.

This scripture is a ritual text from Daoism for the salvation of departed souls, describing how the priest (Fashi) summons the deceased and purifies their karmic burdens through ceremonial practices. Here is a modern interpretation in plain language:

During the ritual, the priest employs the mystical Qi (vital energy) of five sacred incenses (Wuxiang Miaoqi) to create a divine ceremonial space, reverently inviting the immortals and sages to descend. When the summons for the departed soul is issued, a solemn bathing ritual is first prepared, with devout prayers for the Dao (the supreme truth of Daoism) to bear witness.

Holding a spirit-summoning banner, the priest begins the invocation: The Celestial Worthy (Tianzun, the highest deity in Daoism) descends with an edict from the Jade Terrace, while immortal attendants transmit the command to open the gates of the underworld. The sea of karmic suffering (Ye Hai) and the river of worldly desires (Ai He) created by the deceased in life are calmed, while the boiling oil cauldrons (Huo Tang) and fiery furnaces of hell turn to cold ashes. The true talismanic decree reaches Mount Luofeng (the Daoist realm of the dead), and the underworld officials respectfully deliver the purified soul.

Upon hearing the sacred chant, the deceased’s sins are absolved, freeing them forever from the cycle of reincarnation. Here, the practice utilizes the Primordial Qi of Qingxuan (the innate energy of the Celestial Worthy of Salvation from Suffering) to penetrate the Three Realms, while the radiance of Taiyi (Supreme Unity) illuminates all directions. Nectar moistens the celestial realm (Biluo), and clouds of compassion fill the void. This boundless wisdom-power shatters the shackles of hell, as the majestic deities prepare to open the path to the heavenly realms.

Tonight, a Zhaijiao (purification ritual) is held for a specific departed soul, petitioning the celestial court and summoning the underworld deities. Dragon-inscribed and phoenix-sealed Fulu (talismans) swiftly transmit the command for the underworld to release its prisoners. At this moment, the dripping of the bronze water clock (Tong Wu) falls silent, the moonlight turns cold (Yu Tu Guang Han), and stars flicker faintly through sparse trees. The priest waves the spirit banner, shakes golden bells, and the dark underworld gradually opens as deities respond unseen. May the departed soul restore its original pure nature, avoid delusion, and manifest without delay.

Next comes the chanting of soul-gathering mantras: The yellow banners of the Taiwei Enclosure (a celestial constellation) turn, and the deity Wuying commands the spirit banner to summon souls from the Eternal Night Mansion. The scene of the underworld is described: in the abyss of dark waves stand the six palaces of Mount Luofeng, where countless tormented souls wail in agony. Then, the compassionate chant of the Celestial Worthy pierces the Nine Darknesses, and a cleansing breeze reaches the suffering multitudes, who rush toward the ritual altar upon hearing it.

The priest earnestly summons a specific soul: May you, relying on the power of the Three Treasures (Dao, scriptures, and masters), attach yourself to the spirit banner this very night and receive the merits of salvation. The talismanic decree reaches the netherworld, the spirit banner flutters in the evening wind, aiding the soul to transcend the Northern Yin Fengdu (the underworld capital) and ascend to the Southern Palace (the realm of immortals).

Finally, the priest reverently invites the soul once more, emphasizing salvation through the majestic power of the Three Treasures. The entire ritual transforms the hellish landscape through sacred energy, employing ritual implements, incantations, hymns, and other methods to guide the soul toward liberation.

This scripture describes the Daoist ritual process for the salvation of departed souls, consisting of several key stages:

First, the ritual master summons the spirits using sacred banners (lingfan - spirit-summoning ritual banners). The phrase "the luminous Brahma flies through celestial scenes" refers to the sacred incantations that open the path of salvation, allowing souls wandering in perpetual darkness to return at the appointed time. "Qi returns to its original roots" signifies the restoration of the departed souls' vital energy (Qi) to its primordial source.

This is followed by chanting of mantras such as the "Chapter of Ghosts from the Six Heavens" and "Melody of the One Qi and Five Phases." In the atmosphere of gentle yin winds and hazy moonlight, the ethereal spirits are guided to the ritual altar. The text particularly emphasizes resolving karmic debts from three lifetimes and four offenses (sansheng sifu), as well as saving ancestral souls spanning nine clans and seven generations (jiuzu qixuan).

The ritual then invokes the Three Officials (Sanguan - celestial administrators of the underworld) and the Northern Fengdu (hell realm) to examine all spirits, ensuring none are overlooked. Golden Horse Messengers (jinma yicheng - divine couriers) are summoned to disseminate the salvation message throughout all realms, inviting myriad deities to witness the ceremony.

Specific deceased individuals (referred to as "the departed so-and-so") are specially invoked, along with their ancestral relatives, friends, and karmic creditors from past and present lives. All are invited to ride the sacred light of the Celestial Worthy (Tianzun), escaping the darkness of the underworld, resolving old and new karmic debts, and attaining salvation.

The purification stage employs the "Essence-Flowing Water Mother" (shuimu liujing - sacred water element) to cleanse the souls of worldly defilements, restoring clarity to confused spirits. The "Two Great Generals Embracing Masculine and Feminine" (shouxiong baoci) refer to guardian deities who escort souls through the entire salvation process.

The ritual concludes with the "Precious Banner Guiding Celestial Worthy" (baofan jieyin tianzun) leading souls to the purification bath. Through the cleansing power of the water element, the souls are washed of underworld impurities, preparing them for ascension to the immortal realms.

This scripture describes the Daoist ritual of bathing and dressing the deceased for soul transcendence, comprising two essential stages:

The bathing ceremony begins by summoning the Bathing Immortal Officials, divine functionaries specializing in purification. Using sacred waters from the Eastern Well (a legendary Daoist holy spring) and the purified liquid exhaled by the Five Dragons, they cleanse the departed soul of worldly karmic defilements. The phrase "yellow blossoms flowing with radiance" depicts divine illumination, while "clarifying and purifying the countenance" refers to the purification of the deceased's physical form.

The dressing ritual follows, where the Clear Dust Talisman (Qingchen Fu) is burned before adorning the soul in celestial garments: the Six-Zhu Robe (an ethereally light immortal garment), the Eight-Rayed Crown (a headpiece emitting octagonal radiance), and rainbow-feathered attire woven from cloud-gauze and dew-silk. These vestments symbolize the soul's metamorphosis into an immortal form. The Turban-Chest True Officials, divine custodians of ritual attire, oversee this transformation.

Finally, guided by the Precious Banner Welcoming Celestial Worthy (a deity who receives wandering souls), the spirit proceeds to the Mystic Altar (Xuantan). The scripture evokes the solemn majesty of the ritual space with imagery of "leopard-tigers guarding nine passes" and "dragon-phoenixes flanking eight terraces." This entire ceremony facilitates the soul's liberation from earthly ties, enabling its ascension to the immortal realms in purified form.

This scripture is a Daoist ritual text for the salvation of departed souls, depicting the scene where spirits are guided by deities to break free from the underworld and ascend to the celestial realm.

The deceased, originally endowed with the vital energy (Qi) of heaven and earth (nourished by the radiance of Yang), now have their souls liberated from the shadows of the underworld (purified from the gloom of Yin). Bathed in sacred light (joyfully receiving the vibrant spiritual radiance), they express gratitude (acknowledging the virtue of the primordial), bowing toward the east (paying homage facing east) and offering sincere devotion to the sacred north (turning their hearts to the north). During the ritual, ceremonial instruments resound (the moon-shaped chimes resonate gently, the cloud-gongs ring out), while participants stand in solemn reverence (bowing respectfully toward the celestial sovereign), presenting themselves in the purest state (embodying the reverence of the Three Treasures) and offering the highest veneration (expressing utmost devotion with the Ninefold Radiance).

The ritual then proceeds with paying homage to the four supreme celestial lords: Yuanshi Tianzun (Celestial Worthy of Primordial Beginning), who represents the origin of the cosmos; Lingbao Tianzun (Celestial Worthy of Numinous Treasure), embodying the mystical power of the Dao; Daode Tianzun (Celestial Worthy of Dao and Virtue), manifesting the foundation of morality; and Qingxuan Tianzun (Celestial Worthy of Azure Mystery), presiding over salvation. These acts of veneration (sincere worship) form the core of the Daoist salvation ritual.

Through this, the departed soul is freed from the underworld (liberated from the dark passes) and soars into the radiant celestial realm (dwelling in the luminous Yang domain). The mind becomes as clear as a mirror (the dust of the heart purified), restoring its original nature (the innate countenance made whole), with spirit fully replenished (the essence complete). Walking the celestial steps (treading the heavenly path), the soul pays homage at the golden palace gates, leaving behind the underworld’s confines (departing the earthly prison) to arrive at the jade pond of the immortal altar. This is a rare opportunity (encountered after countless kalpas) to partake of celestial delicacies—nectar condensed from clouds (cloud-brewed jade liquor) offered to the Seven Perfected Ones, and feasts woven from dawn’s glow (rosy-hued delicacies) infused with the essence of the Five Phases (the splendor of the Five Essences), eternally quenching hunger and thirst (never to hunger or thirst again).

Finally, the soul is escorted by the two great generals of Yin and Yang (the Great Generals Embracing Masculine and Feminine) (guiding the departed soul) to the ritual altar (approaching the sacred table), where it peacefully receives offerings (serenely partaking of the feast). This passage vividly illustrates the Daoist concept of "salvation" (Jidu, deliverance and relief), where sacred rituals guide souls to liberation and ascension into the immortal realm.