《靈寶領教濟度金書》Vol. 87

The Eighty-seventh Volume of Lingbao Lingjiao Jidu Jinshu records the "Qingxuan Po Yu Yi" (Green Mystery Hell-Breaking Ritual), a Keyi (liturgy) for salvation transmitted by the reclusive master Dongwei Gaoshi (a hermit of supreme cultivation) and the salvation-bringing perfected Ning Quanzhen, compiled by Lin Lingzhen. This passage describes the invocation segment performed by the presiding high-ranking ritual master (Gaogong Fashi) during a salvation ceremony.

The ritual master reverently burns incense and kneels in deep prostration, humbly addressing himself as "your subject, so-and-so" before the deities: It is said that the Daoist tradition established the Huanglu Zhaiguan (offices for salvation rites) to spread the profound Daoist methods throughout the eight directions; the Qingxuan Fu (the Daoist administrative office of the underworld) opens its gates, allowing the light of wisdom to illuminate the Ninefold Darkness of hell. The awe-inspiring presence of the Lingguan (divine guardian generals) makes the perpetual night of the underworld shine with radiance, their divine might illuminating the Yellow Springs. Such transformative power extends universally to all beings, leaving none behind.

The master declares himself fortunate to be listed among the immortal registers, having received the grace of the Celestial Emperor and the transmission of Fulu (talismans and registers) and scriptures from his lineage. Now, a patron (Zhaizhu) has sponsored this Zhaijiao (ritual offering) to save deceased relatives who remain trapped in the Ten Courts of the underworld and the Six Paths of rebirth, shrouded in the poisonous mists of the Iron Encircling Mountains (a Buddhist and Daoist description of hell's perimeter), where flames surge behind barriers of bronze and iron. Though these souls repent and seek deliverance, none have interceded to cleanse their sins and secure their salvation.

The altar has been solemnly prepared in accordance with the Keyi (prescribed liturgy) for ascending to truth and delivering life, ready to enact the decree for opening the gates of hell. Without sincere supplication to the celestial court, how could the dark realms be commanded? The master bows in reverence, beseeching the Heavenly Venerables to take pity on these suffering souls—to dispatch celestial officials and talismanic messengers, to bestow the Jiuhua Lingzhang (Nine-Flowered Numinous Staff), and to employ the light of the Jade Radiance to illuminate the underworld, using the Five-Colored Divine Brilliance in concert with Vajra (diamond-like) power to shatter the darkness.

He petitions for the summoning of divine generals in accordance with the talismanic decree: to break open the barriers of hell and clear the obstacles of the underworld. May the radiance of the Ten Directions manifest, gathering the Primordial Ancestral Qi (cosmic primordial energy); may the Hundred Treasures emit light, revealing the divine Virtue (De). Let the Three Evil Paths (hell, hungry ghosts, and beasts) receive illumination, and all beings of the Six Paths attain salvation. May mountains of knives and forests of swords transform into groves of immortals; may lakes of fire and pools of ice become lotus ponds. May the Heavenly Venerables universally bestow their compassionate grace, consoling the sincere hearts of the people. Finally, he declares his intent to reverently recite the memorial (a formal petition to the deities).

This passage vividly illustrates the essence of the Daoist "Hell-Breaking" liturgy: through the power of sacred ritual and the master’s communion with the divine, the shackles of hell are shattered, delivering souls from suffering. The ceremony integrates elements of Daoist ritual arts such as incantations, ritual implements, and visualization.

This passage describes the Daoist "Prison-Breaking" ritual (a Keyi liturgy for delivering deceased souls), primarily invoking the Celestial Worthy of Universal Salvation (Taiyi Jiuku Tianzun, the Daoist deity specializing in salvation from suffering) to descend into the hell realms and liberate tormented souls.

At the ritual's commencement, the master priest offers prayers with utmost devotion: May the Celestial Worthy's majestic power manifest, filling the void with auspicious radiance, extending boundless grace to the netherworld. Special supplication is made for the Celestial Worthy of Universal Salvation to arrive riding his azure lion-drawn chariot (a Daoist divine vehicle), accompanied by his phoenix entourage at the gates of hell.

The text vividly depicts the solemn majesty of the Palace of Eternal Joy (the Celestial Worthy's abode): a jeweled throne radiating billions of auspicious light rays, with the Dharma Gate of Nectar opening in the Land of Wondrous Adornment (a pure realm). The Seven Treasures (gold, silver, lapis lazuli, etc.) shimmer in celestial groves while nine-grade lotuses bloom with radiant splendor. The Celestial Worthy manifests his formidable aspect: wielding sword and halberd that emit azure light, draped in purple-gold rainbow robes, embodying the vast vow to govern the Three Realms and deliver souls from the Nine Netherworlds.

Subsequently, the Ten Directional Salvation Worthies (ten specialized savior deities governing different directions) and their retinues are summoned—including Perfected Ones (Zhenren), Divine Kings, and Vajra Warriors. They are entreated to ride their dragon-drawn chariots, following the priest's ritual staff to break through hell's layered barriers. Through talismanic invocations (Fulu) and mantra recitation, the ghostly domains are commanded to crumble as illuminating light pervades the darkness.

The liturgy particularly honors the ten major hell rulers (such as those governing the Wind-Thunder Hell, Blazing Fire Hell, and Vajra Hell), reflecting Daoism's unique ritual logic of "courtesy before confrontation"—first paying reverent offerings to hell's administrators before performing prison-breaking methods. The entire ceremony constructs a complete sacred space through incense offerings, mantra chanting, and visualization, achieving its purpose of soul deliverance and netherworld salvation.

This scripture passage describes a Daoist ritual for the salvation of departed souls, detailing the process of liberating spirits from purgatorial suffering through Zhaijiao (purification ritual) ceremonies.

The northeastern and central hell realms each have presiding deities (Lords of the Cauldron Hell and Lords of the Torment Hell), along with various underworld officials (Cao and Liao case officers), local deities (City Gods and Earth Deities), and the Five Paths of Reincarnation system governing departed souls. The scripture implores these divine beings to embody the Dao's compassionate nature, escorting souls across the Dharma Bridge to ascend heavenward, where auspicious dragons from the yang realm assist in transcending yin-world sufferings.

The text expounds the cosmological principles of yin-yang creation: the round heavens and square earth maintain clear yin-yang distinctions. Humans, originally the most spiritual of beings, may ascend to luminous realms through virtuous deeds (De), while indulgence in wickedness condemns them to dark hells. Worldly attachments often corrupt innate purity, leading souls to suffer in purgatory's Iron Encircling Mountains and Bronze Nets—torments stemming from the Five Burdens and Three Poisons (greed, hatred, delusion) that must be purified through trials of Water, Fire, Metal, and Wood.

The hell system comprises Six Caverns (six hell realms) encircling the Nine Provinces and Eight Directions. Here souls undergo refinement—both as punishment for delusions and tempering of true nature. Only genuine repentance offers liberation, while persistent ignorance prolongs suffering.

The scripture invokes the compassion of Daoist deities (the Merciful Lord of Eastern Extremity and Northern Feng), alongside teachings of the True Constant Dao and Mysterious Origin Dao. Presently, ritual sponsors establish Zhaijiao ceremonies, lighting ritual lamps (Po Yu Ke prison-breaking liturgy) to illuminate hells with the Lingbao Scripture's meritorious light. Through flying golden talismans (Fulu) and reciting jade incantations, celestial officials are summoned to remove shackles and mitigate punishments, enabling souls to eternally escape darkness. Riding wisdom's radiance, they ascend along the luminous path guided by ritual lamps, until celestial compassion fully dispels hell's obscurity.

This scripture describes the specific procedures of the Daoist "Prison-Breaking" ritual (Keyi), a ceremony for delivering souls from purgatory. The main content is as follows:

The Most High Lord of Salvation from Suffering (Taiyi Jiuku Tianzun), a major Daoist deity overseeing salvation and deliverance, leads a host of divine officials—including Prison-Breaking True Officials, Swift Messengers, and Courier Officials—holding the Azure Mystical Prison-Breaking Talismans (Qingxuan Poyu Zhenfu). Riding upon the Primordial Qi (Daoqi) of the True Light of Taiyi, they descend into the Ninefold Netherworld (Jiuyou), the Daoist conception of hell, to liberate all imprisoned souls. Regardless of whether these souls' karmic transgressions have been exposed or punished, their records of sin are erased, enabling their release from damnation.

During the ritual, Taiyi Jiuku Tianzun proceeds sequentially to the hells of the East, South, and other directions. Taking the Eastern Hell as an example: it is named the "Office of Wind and Thunder" (Fenglei Si), with its "Gate of Azure Malice and Venom" (Qingyao Edu Zhi Men). By lighting the Nine Prisons Divine Lamps, reciting the Azure Mystical True Talismans, and following the liturgical sequence to break open the hell, all sinful souls of the East are delivered. The ritual invokes the Jade Treasure Sovereign Celestial Lord of the East (Yubao Huangshang Tianzun), beseeching his compassion to manifest divine power in opening the Prison of Thunder (Zhenyu, an alternate name for the Eastern Hell). Through this, the souls' karmic obstructions melt like ice, their hearts awaken to goodness, and they ultimately ascend to the realm of immortals.

The ceremony concludes with the burning of the Prison-Breaking Talismans and the chanting of hymns. The procedure for the Southern Hell follows a similar pattern, differing only in the names of the hell and its directional attributes.

The entire ritual embodies the Daoist belief in divine intervention through talismanic magic (Fulu) and liturgical practice (Keyi) to deliver souls from infernal suffering and grant them rebirth. It reflects the tradition's soteriological vision of transcending karmic bondage through sacred rites.

This scripture describes the scene of a Daoist "Prison-Breaking" salvation ritual. The ritual master, by lighting the Nine Prisons Divine Lamps and burning the Qingxuan True Talismans (Fulu, Daoist charms used for salvation), sequentially opens the four directional hells (east, south, west, north) to deliver trapped souls.

The ritual begins at the Southern Fiery Abyss Hell (one of the Eight Hot Hells in Daoist cosmology), where supplications are made to the Southern Salvation Mysterious Perfected Lord of Infinite Blessings (a Daoist deity specializing in salvation). The scripture depicts flames extinguishing and heavenly light illuminating the hell realm, allowing souls to transcend into the Brahma Heaven Paradise (the Daoist idealized realm of purity). The master burns the southern prison talisman, using the Ninefold Magnificent Jeweled Lamp and sweet dew to dissolve the hell's scorching heat, guiding souls toward rebirth.

The ritual then turns westward to the Diamond Hell (known for its metallic torture implements), invoking the Western Salvation Most Marvelous Ultimate Lord. The text mentions instruments like "golden hammers and iron staves" that, through the deity's majestic power, dissipate the dark winds as the bright moon shines clearly. Souls ascend upon a golden path, with the western prison talisman burned and the True Light Divine Chariot (a sacred vehicle) receiving the liberated souls heavenward.

Finally, the ritual shifts northward to the Frozen Abyss Hell (the ice prison), described as having tortures of "accumulated hail and layered ice." Though the scripture doesn't fully present the northern prison-breaking process, we understand from earlier passages that the master continues the same liturgical sequence, petitioning the Northern Lord to rescue souls trapped in the glacial torment.

Throughout the ritual, the recurrent presence of the Supreme Oneness Salvation Lord (Taiyi Jiuku Tianzun, Daoism's foremost salvation deity) manifests as he traverses between the directional hells to assist in liberation. Through this Keyi (liturgical ritual), the sponsoring family (zhai zhu) seeks to deliver deceased loved ones from the Ninefold Dark Prisons (Daoism's deepest hell realms), enabling collective ascension to the realm of immortals.

This scripture passage depicts a scene from the Daoist "Hell Liberation" ritual (Keyi), describing how the Most High Lord of Salvation (Taiyi Jiuku Tianzun, the Daoist deity specifically responsible for redeeming suffering souls) sequentially visits hells in different cardinal directions to liberate tormented spirits.

The ritual begins at the Northern Water Prison (Kan Hell, symbolizing the water element). The priest burns the Azure Mysterious True Talisman (Qingxuan Zhenfu), invoking the divine power of the Northern Lord of Salvation (Jiuku Xuanshang Yuchen Tianzun). The text describes how the dark clouds of the underworld dissipate, allowing souls to realize the emptiness of their karmic burdens and ascend to luminous realms. References to the "Azure Heaven" (Biluo, the Daoist celestial realm) and the "Frozen Darkness Hell" (Mingling Yu, the northern ice hell) illustrate how the talismanic burning breaks hell's bonds, enabling souls to escape suffering and be reborn in immortal realms.

The ritual then shifts to the Northeastern Mountain Prison (Gen Hell, representing the mountain element), called the "Dark Capital" (Youdu), which contains the "Boiling Cauldron Hell" (Huo Tang Yu). Here, the Celestial Worthy purifies the Five Turbidities (five defilements) with the Water of Stillness (symbolizing purity), enabling souls to ascend to the "Southern Cinnabar Heaven" (Nandan, a celestial paradise). The ritual chant mentions the "Feathered Canopy" (Yubao, the deity's ceremonial regalia) and the "Eternal Joy" (Changle, the realm of everlasting bliss).

Finally, the ceremony turns to the Southeastern Wind Prison (Xun Hell, embodying the wind element), named the "Marsh of Darkness" (Youzhao), where the "Bronze Pillar Hell" (Tongzhu Yu, where sinners embrace scorching pillars) awaits. Though the passage is truncated, it reveals the ritual's systematic progression through the eight trigram (Bagua) directions, each with corresponding hells and distinct torments.

Throughout this liturgy, priests light nine hell-liberating lamps, burn directional liberation talismans, and recite hymns praising the Celestial Worthy. By channeling Taiyi Jiuku Tianzun's divine power, they break the shackles of hell to elevate souls to immortal realms. This ritual embodies Daoist compassion for redeeming the deceased while reflecting the symbolic spatial system within Daoist cosmology of the underworld.

This scripture describes the Daoist "Prison-Breaking" salvation ritual, primarily invoking the Celestial Worthy of Universal Salvation (Taiyi Jiuku Tianzun, the Daoist deity specialized in deliverance) to liberate souls from the hell realms. Here is a vernacular interpretation of the directional rituals:

In the southeastern ritual, devotees beseech the "Celestial Worthy of Life-Giving Compassion" (Haosheng Duming Tianzun) to manifest merciful power and open the "Xun Prison" (the hell corresponding to the Xun trigram in the Bagua). The ritual aims to dispel the mists of hell, allowing the light of wisdom to illuminate the realm so the deceased may recover their original luminous nature. By burning specially crafted southeastern prison talismans (Fulu) and invoking the divine power of the "Lotus Canopy" (a celestial ceremonial object) and "Heavenly Nectar" (immortal ambrosia), the ritual assists souls in escaping the tortures of the Bronze Pillar Hell and ascending to the Western Paradise.

The southwestern ritual addresses the "Celestial Worthy of Supreme Emptiness" (Tailing Xuhuang Tianzun), targeting the "Butchering Hell" (where blade punishments are inflicted). Through lighting the Nine Prisons Divine Lamps and burning Azure Mystery True Talismans, practitioners pray for the Celestial Worthy to scatter darkness with wisdom's radiance, awakening the imprisoned souls. The term "Crimson Circular Light" refers to the inner luminosity of Daoist cultivation, while "Pure Void of Singular Virtue" symbolizes the untainted Dao-Qi (Daoist vital energy)—divine forces capable of stilling the blades of the Butchering Hell.

The northwestern ritual invokes the Celestial Worthy under the title of "Non-Being" (Wu), seeking deliverance from the "Chariot of Fire Hell" (where wheeled fire punishments occur). Following the same ceremonial structure, the ritual implores the extinguishing of infernal flames. "Murky Obscurity" describes the chaotic darkness of this northwestern hell, while "Fiery Wheels and Spokes" vividly depicts its burning torture devices. The ritual particularly emphasizes the realm of "Radiant Truth Heaven"—the purified celestial domain where liberated souls may ascend.

Throughout the ceremony, the Celestial Worthy of Universal Salvation sequentially traverses all directional hells. Each prison-breaking follows a set procedure: lamp lighting, talisman burning, hymn recitation, and directional incantations with specific praises. The ultimate goal is for all souls to "ascend to the Azure Canopy" (the Daoist celestial sphere) and wander freely with the immortals.

The Boundless Taihua Celestial Lord of the northwest, moved by compassion, employs his supreme virtuous power (De) to open the gates of hell for wandering souls. Practitioners must shatter delusional thoughts within their hearts and realize the truth that their original nature is as clear as the bright moon—only then can they roam immortal realms and enter profound states of realization. Through these virtuous deeds and accumulated merit, they may elevate deceased relatives to the emerald mists of the celestial paradise. Together, all pray: May the Taihua Celestial Lord descend upon the Wheel of Fire Hell to deliver souls trapped in the Ninefold Darkness (the deepest hells in Daoism), guiding them to rebirth in the realm of immortals. At this moment, the hell-dissolving talisman of the northwest is burned—from the mysterious void of auspicious clouds emerges a jade chariot, with responding dragons descending in transformation. Through virtuous power, the torments of the Wheel of Fire Hell are shattered, dissolving sins and severing the roots of evil.

The Celestial Lord of Salvation from Suffering (Taiyi Jiuku Tianzun, a Daoist deity dedicated to deliverance) arrives at the central hell. The deepest part of the Ninefold Darkness is called the "Purgatory of Universal Torment," filled with instruments of punishment—blades of frost and ice. The ritual master lights the Nine Hells Divine Lantern and, following liturgical procedures (Keyi), burns the Azure Mystic True Talisman, beseeching the Celestial Lord of Salvation to open the central hell with compassionate might, impartially delivering all sinful souls and wronged ancestors. May the deceased wash away worldly defilements until they become as pure as jewels in the Red Water (a sacred Daoist stream), attaining rebirth in the lotus realms of the Pure Land. The assembly praises the descent of the Central Celestial Lord of Salvation into the Purgatory of Universal Torment, burning the central talisman—the lotus throne of the Jade Void Palace (abode of the Primordial Celestial Lord) radiates divine light, its wisdom-power pardoning all beings in hell, transforming instruments of torture into verdant archways of grass.

As the hell-breaking ritual reaches completion, prayers ascend: May the Gate of Life (rebirth passage) open amid auspicious clouds, while the Door of Death (hell's entrance) is enveloped in spring's warmth; may raging flames become gentle breezes, and bitter ice turn to sweet dew; may blades and torture devices crumble into jade trees, their edges falling as lotus blossoms. Let dharma rain cool the boiling cauldrons (hell's iron pots), and merciful winds warm the fiery wheels (hell's torture devices). The departed souls shall be received upon ethereal flower-canopied platforms, escorted by immortal officials in solemn procession toward transcendence.

This scripture passage depicts a Daoist ritual for the salvation of deceased souls, primarily praising the compassionate merits of Taiyi Jiuku Tianzun (the Heavenly Lord of Supreme Oneness Who Rescues from Suffering, a central deity in Daoism specializing in salvation rituals).

As the ceremony commences, the fierce countenances of prison guards and underworld officials transform, the infernal River of Quanqu becomes the pure Floating Paradise, and all sufferings of hell dissolve within the sacred space of the Void-Song ritual arena. Heaven and earth bask in divine grace as yin and yang harmonize, with all beings illuminated by the radiance of the Heavenly Lord.

The procession is then described: emerald canopies (symbolizing celestial authority) turn toward the Eastern Extremity (abode of Taiyi Jiuku Tianzun), while crimson stairways (representing ritual pathways) lead toward the Southern Tribunal (domain of underworld judges). Celestial beings arrive to celebrate as all participants offer reverent acclamations.

The presiding high priest (gaogong fashi) approaches the sacred altar of Taiyi Jiuku Tianzun, respectfully presenting the prison-breaking staff (a ritual implement symbolizing the shattering of hell's barriers), and solemnly petitions:

"With utmost sincerity, your disciple petitions the Ancient Lord of Azure Mystery at the Eastern Extremity, Taiyi Jiuku Tianzun, and all compassionate salvific deities. By celestial decree, we open the gates of hell. At this auspicious hour, bathed in sacred illumination, the beings of darkness receive deliverance. We dare not forget this boundless grace. Now the merit-filled rite for patron [name] to redeem souls from the Ninefold Darkness (hell realms) stands perfected—a kindness surpassing heaven and earth. According to Daoist liturgy, we now return the prison-breaking staff before your sacred throne, imploring your merciful acceptance."

The closing aspiration states: May hell's gates radiate light; may beings of the Three Paths (hell, hungry ghosts, animal realms) know suffering no more; may all creatures in the six destinies of rebirth attain liberation. Birds, beasts, and even the smallest creatures shall rejoice in blessed realms and soar freely in lands of longevity. May all yin-bound souls ascend as yang-illumined spirits.

As the ritual concludes, all participants chant the sacred name "Taiyi Jiuku Tianzun," marveling at these inconceivable merits. This text originates from Chapter 87 of the Lingbao Lingjiao Jidu Jinshu (Numinous Treasure Golden Book of Salvation Through Instruction), a foundational scripture for Daoist salvation rites.