《靈寶領教濟度金書》Vol. 88

The ritual recorded in Volume 88 of the Lingbao Lingjiao Jidu Jinshu (Golden Book of Lingbao Salvation Rituals) is a Qingxuan Zhaijiao (Daoist salvation ritual for deceased souls) transmitted by Ning Quanzhen (Daoist name: Dongwei Gaoshi, Kaiguang Jiuku Zhenren) and compiled by Lin Lingzhen (Daoist name: Lingbao Tongxuan Hongjiao Shuinan Xiansheng).

The ceremony begins with the "Incense Offering Hymn" segment. All participants reverently bow to the patriarchs and focus their minds. Next, they recite incantations to summon divine protection: the true immortals of the Tai Xuan realm, the myriad spirit officers and generals, the celestial clerks of dawn, and the Four Duty Merit Officials (Daoist guardian deities) all respond. Golden-armored divine generals wield their weapons, while the fire and water divisions of spirit soldiers each display their divine powers. The might of the Nine Heavens purges all evil filth—ferocious beasts and venomous serpents are subdued, mountain spirits and ghosts are vanquished, countless demons are slain, and the sinister energies of Fengdu (the Daoist underworld) dissipate. The awe-inspiring presence of the golden-armored generals suppresses the Six Heavens (referring to the realm of six desires, a Buddhist term), while the Three Officials (the Great Emperors of Heaven, Earth, and Water) proclaim their edicts, commanding the obedience of all spirits. The Four Luminaries (Daoist celestial realms) receive the summons and respectfully welcome the decree of the Celestial Emperor.

The ritual master then strikes the ritual drum twenty-four times, symbolizing the connection of the Three Realms. Next, they reverently invite the supreme Three Pure Ones (Yuqing Yuanshi Tianzun, Shangqing Lingbao Tianzun, and Taiqing Daode Tianzun) to descend, while simultaneously summoning the inner deities cultivated through their own practice: the Three-Five Merit Officials (internal guardian deities), the left and right envoy officers, the Golden Boy who serves incense, the Jade Maiden who conveys messages, the Five Emperors’ Direct Emissaries (messengers sent by the Five Directional Emperors), and thirty-two other guardian generals, all of whom together sanctify the ritual space.

The ritual master solemnly declares: "We now perform this salvation ritual on behalf of the patron (the sponsor of the ceremony), with the specific reasons detailed in the memorial. We beseech the righteous Qi of the Ten Directions (the entire cosmos) and the wondrous light of Lingbao to descend, empowering the ritual master’s body and mind, so that these sincere prayers may reach directly before the Jade Emperor (one of the highest deities in Daoism)."

The ritual master then proclaims their religious rank (a Daoist priest’s title) and earnestly invokes the Great Lord of the Eastern Extremity, the Most Supreme Taiyi Jiuku Tianzun (a deity specifically dedicated to saving deceased souls), the Ten Directions’ Jiuku Tianzun, the Great Compassionate and Merciful Jiuku Zhenren, and numerous other immortals. These divine beings reside in sacred realms such as the Land of Tenfold Splendor, the Eastern Flower Palace of Rebirth (a sacred palace overseeing reincarnation), and the Nine Heavens’ Universal Salvation Hall. The ritual master particularly mentions the Seven Treasures of the Qilin Forest (a precious grove in the Daoist celestial realm) and the Nine-Colored Lotus Throne (the seat of Tianzun), both of which are auspicious manifestations when Taiyi Jiuku Tianzun delivers the souls of the deceased.

This scripture describes a salvation ritual called "Mysterious Azure Fast" (Qingxuan Miao Zhai), a Daoist ceremony for liberating departed souls. The ritual master first depicts the sacred and solemn scene of the ritual space: clouds of compassion gather in the east, while mysterious Dharma rain falls in the north. The entire area is filled with numinous light, connected to the pure Qi of the celestial realms. Countless deities assemble at the Purple Tenuity Imperial Palace (Ziwei Digong, one of Daoism's highest heavens), and the entire cosmos (the Ten Directions) is enveloped in this sacred atmosphere.

The master humbly acknowledges his still-limited cultivation, yet approaches the ceremony with utmost devotion. He mentions wearing the symbolic tokens of Daoist practice (Shenpei), though he has not yet fully comprehended the true meaning of the Dao (Dao De). Nevertheless, he resolves to persevere in his cultivation. Now, he prepares to conduct the salvation ritual for the deceased (a certain individual), hoping that through presenting vermilion petitions (Zhubiao) and establishing the fasting altar, the departed soul may receive deliverance from the Heavenly Worthy Who Saves from Suffering (Jiuku Tianzun, a Daoist deity specializing in soul salvation).

The text vividly portrays celestial realms: jade towers surrounded by azure forests, lofty immortal pavilions beneath crimson skies, where phoenixes play upon staircases and tiger-guardians watch over heavenly gates. The master summons various divine officials and celestial generals to protect the ritual, including the body's internal deities (Shenzhong Shen) such as the Thirty-Nine True Officials of the Jade Gate and Purple Portal, the Three Regions and Eight Scenes' Twenty-Four Perfected Ones, as well as emissaries of the Five Thearchs (Wudi Gongcao), flying immortal envoys, golden boys and jade maidens—totaling hundreds of sacred beings.

Finally, the master strikes the ritual drum twenty-four times (a significant number in Daoist liturgy), reverently inviting these deities to descend upon the altar. They oversee the ceremony's proceedings, assisting the soul's ascension. The entire passage reveals the sacred dimension of Daoist salvation liturgy (Jidu Keyi), where communication between heaven and humanity is realized through the master's devout supplications and divine protection, fulfilling the religious purpose of delivering souls from darkness.

This scripture describes the solemn scene when celestial officials and divine generals descend upon the altar during major Daoist zhaijiao (purification rituals). According to ritual protocol, these deities wear specific ceremonial attire, hold ritual implements, and arrange themselves in fixed positions to guard the sacred space.

The first to appear are four groups of deities with distinct functions: the Post Station Officers (Yiting Ling and Yiting Cheng) handle message delivery, the Four Department Merit Inspectors (Sibu Jiangong Ye Zhe) record virtuous deeds, while the Upper Immortal and Upper Numen Officials (Shangxian Shangling Er Guan) transmit celestial decrees. The Orthodox Unity Merit Officers (Zhengyi Gongcao, the protectors of Daoist law) and Left-Right Herald Officers (Zuoyou Guan Shizhe) execute commands, while the Yin-Yang Judgment Officers (Yinyang Shenjue Li) determine auspicious or inauspicious signs. The Crimson Talisman Chariot Officer (Keche Chifu Li) holds red command talismans, the Gale-Riding Dispatch Officer (Gangfeng Qizhi Li) harnesses divine winds, the Memorial-Delivering Post Officer (Yima Shangzhang Li) transmits petitions, and the Flying Dragon Cavalry Officer (Feilong Qili) ensures swift message delivery. Each deity sends two representatives, all arrayed in majestic regalia—the Jade Immortal Attendant (Xianyu Lang) wears a Flying Mysterious Jade Crown and a tiger-skin robe embroidered with nine-colored dragon patterns, standing on the left while holding a demon-subduing numinous banner; the Jade Void Courtier (Yuxu Shilang) dons a Prime Dawn Jade Crown and five-colored feathered robe, standing on the right with a nine-colored spirit banner.

The Flying Dragon Merit Officer (Feilong Gongcao) wears a Heaven-Penetrating Crown and nine-colored phoenix-patterned robe, with a tiger-skin document belt at the waist, holding a spirit-summoning talisman in the upper position; the Flying Immortal Merit Officer (Feixian Gongcao) also wears the Heaven-Penetrating Crown but with five-colored feathered robe, golden bells at the waist, holding a demon-binding command in the lower position. The Flying Immortal Envoy (Feixian Shizhe) wears a Sky-Soaring Jade Crown and multicolored patterned robe, holding a golden tally scepter to lead the way; the Divine Immortal Envoy (Shenxian Shizhe) wears a Vermilion Sun Jade Crown and nine-light immortal robe, carrying a jade tablet canopy for rear protection. The Mysterious Yellow Great Perfection Merit Envoys (Xuanhuang Taizhen Gongcao Shizhe) wear feathered crowns and golden phoenix-patterned ceremonial robes, holding jade document stands in symmetrical positions.

The Orthodox Unity Merit Officers wear red headscarves with Heaven-Penetrating Crowns, single-layered robes with black borders, tiger tally pendants at the waist, and jade tablet banners for front and rear protection. Next appear the supervisory deities: Wolf Officers and Tiger Warriors (Langli Huben), Hook Cavalry Supervisors (Gouqi Duguan), along with martial deities like Heaven's Chariot Armored Soldiers (Tianzou Jiazu) and Heaven's Mighty Warriors (Tianding Lishi). There are also specialized spirits: administrative officers handling governance, and functionaries dedicated to subduing and transforming various energies—including shen (spirits), gui (ghosts), qi (vital energy), du (toxins), xie (malign forces), and jing (essences). The resident immortal officials (Benjing Shijing Xianguan) of the temple, golden boys and jade maidens (Jintong Yunü), along with all other celestial functionaries, form a complete procession in full regalia, encircling the altar like an imperial retinue, ready to receive the high priest's petitions.

Special mention is made of key deities to be notified: the Mysterious Altar Earth God (Xuantan Tudi), True Officials of the Four Directions (Sifang Zhen'guan), Three-Five Merit Officers (Sanwu Gongcao representing the Three Officials of Heaven-Earth-Water and Five Directional Merit Officers), Incense-Tending Golden Boys (Shixiang Jintong), Message-Bearing Jade Maidens (Chuanyan Yunü), Direct Talisman Officers of the Five Emperors (Wudi Zhifu), the Day Duty God (Dangzhi Rishen), Left-Right Dragon-Tiger Lords (Zuoyou Longhu Jun), Guardian Numinous Officials (Shiwei Lingguan), Four Period Merit Officers (Sizhi Gongcao for year, month, day and hour cycles), and the Flying Dragon Post Officer (Feilong Yili) responsible for message delivery. All these responsive deities unite their hearts with the presiding priest to jointly communicate with the celestial court.

This scripture is a ritual document for Daoist salvation of deceased souls, primarily describing how a Daoist priest, referring to himself as "your servant," submits a formal petition to deities such as the Most High Lord of Salvation from Suffering (Taiyi Jiuku Tianzun) to request the deliverance of wandering spirits.

The text begins by extolling the virtues of the Most High Lord of Salvation from Suffering, the Azure Mysterious Elder of the Eastern Extremity (a Daoist deity specifically responsible for relieving suffering and saving souls). The priest humbly acknowledges his own limitations while expressing gratitude for having received the profound Daoist teachings. He then prepares a "Vermilion Petition for Transcendent Salvation" (a ritual document written in cinnabar ink for the salvation of the deceased) in strict accordance with esoteric ceremonial protocols.

The process of submitting the petition is described in detail: First, the priest dispatches thirty-nine perfected officials (divine emanations cultivated through internal practice) from within his own body to escort the document. These divine beings are fully adorned in ceremonial attire, radiating solemn majesty. The petition must pass through the "Three Heavens" (in Daoist cosmology, these are the Qingwei Heaven, Yuqing Heaven, and Dachi Heaven—the three highest celestial realms) for review. Any errors or omissions must be corrected promptly to ensure its successful delivery.

A special plea is made to the Most High Lord of Salvation from Suffering not to delay, so that the requested salvation may be swiftly granted. If malevolent spirits attempt to obstruct the petition along its path, they are to be punished according to the "Mystic Capital Statutes for Ghosts" (Xuandu Gui Lü), a Daoist legal code governing spirits. The text concludes by once again praising the Most High Lord of Salvation from Suffering, along with his manifestations (such as the Ten Directions Lords of Salvation), perfected beings, and other sacred figures, including the Perfected of the Eastern Florescence Palace of Life-Registration (Donghua Zhusheng Gong Zhenren) and the Great Master of Mystic Central (Xuanzhong Dafashi)—prominent Daoist divinities.

The "Three Regions and Eight Scenes" (Sanbu Bajing) mentioned in the text refer to eight key cultivation points in the upper, middle, and lower regions of the human body. The "Northern Prison of Heavenly Unity" (Tianyi Bei Yu) is one of the Daoist underworld realms, while the "Mystic Capital Statutes for Ghosts" represents Daoist juridical codes for governing spirits. The entire ritual exemplifies the Daoist religious practice of communicating with the divine through written petitions and celestial assistance to redeem lost souls.

This passage describes the complete procedure of a Daoist zhaijiao (grand purification ritual), comprising three core stages: presenting memorials (shangbiao) to deities, making vows (juyuan), and concluding the furnace (fulu).

During the memorial presentation, the ritual master (referring to himself as "this humble servant") describes entering sacred realms through visualization (cunxiang) practice: envisioning himself stepping from the Dantian (elixir field) to ascend heavenward, surrounded by the majestic spectacle of myriad perfected beings (wanzhen) forming an honor guard. He mentions his name being recorded in celestial registers ("name inscribed on jade tablets"), passing through cloud banks to arrive at the solemn Ruigong (Daoist celestial palace). Through resonant jade-like incantations and radiant ritual implements, he beseeches the deities to bestow universal compassion—that the Nine Darknesses (hell realms) may cease their lamentations, and the Three Realms (heaven, earth, and humanity) overflow with joy.

The vow-making section enumerates twelve auspicious wishes: from celestial and terrestrial clarity to the sovereign's longevity; from seasonal harmony to all beings' flourishing; from familial harmony and filial piety to the nation producing outstanding talents; concluding with prayers for the ritual's merits to spread widely and auspicious signs to multiply daily. These aspirations embody the Daoist cosmological view of "heaven-human unity" and the religious ideal of universal salvation.

The furnace-concluding stage seals the ritual: incense officials (xiangguan shizhe) and the Dragon-Tiger Guardians (longhu jun) assist the master in completing the ceremony. The practitioner prays for the condensation of sacred substances like golden-fluid cinnabar (jinye danbi) and numinous herbs (zhiying) before the altar, making his body radiate golden light, severing mortal roots (taigen), elevating seven generations of ancestors (qixuan), clearing all bodily passages (baiguan), until finally achieving immortal registration ("recorded in Donghua's registers"), escorted by jade maidens and immortal youths from the ten directions to celestial ascension. The passage concludes with prayers for these sincere petitions to swiftly reach the celestial court.

This passage records the ritual procedures from Volume 88 of the Daoist scripture Lingbao Lingjiao Jidu Jinshu (Precious Book of Numinous Treasure for Salvation and Deliverance). It describes how during Daoist ceremonies, practitioners must first pay homage to the supreme deities "The Most High Jade Emperor, Sovereign of the Vast Heaven of the Limitless Great Dao" and "The Ancient Lord of Azure Mystery of the Eastern Extremity" (two of Daoism's highest venerated deities), before withdrawing from the main hall to return to the "Silence Chamber" (a meditation room for Daoist cultivation).

The "Chant for Leaving the Hall" refers to the liturgical hymn recited by Daoist priests when exiting the main temple, while "Returning to the Silence Chamber" documents the post-ceremony return to personal cultivation space. The entire passage exemplifies the dual emphasis in Daoist rituals—maintaining both solemn ceremonial worship and returning to the purity of self-cultivation. The text embodies the integration of sacred ritual and spiritual practice characteristic of Daoist liturgical traditions.