《靈寶領教濟度金書》Vol. 99

The 99th volume of the Lingbao Lingjiao Jidu Jinshu documents a liturgical ritual called "Qingxuan Salvation of Suffering Retreat," specifically designed for the salvation of deceased souls and the healing of their form and spirit. This ritual was transmitted by the Perfected Lord of Salvation and Illumination (an honorific title for accomplished Daoist practitioners) and compiled by Master Lin Lingzhen, known as the Water-South Scholar of Lingbao's Profound Teachings.

The ceremony begins with the Daoist priest entering the ritual altar to perform purification (sprinkling purified water), followed by incense offerings and scripture recitation. The presiding priest then petitions the thirty-six generals of the Jiutian Pudu Court (a celestial institution in Daoism) and their accompanying officials, praising them for upholding the awe-inspiring virtue (De) of Qingxuan (referring to the Great Compassionate Savior of Suffering Heavenly Lord, Taiyi Jiuku Tianzun) and universally delivering sentient beings through the Yellow Register Retreat (a salvation ritual for the deceased). These divine beings can rescue souls from darkness and restore the deceased to new life.

The presiding priest specifically declares that this ritual is being conducted for a particular deceased individual, expressing concern that the person may have suffered from chronic illness in life, leading to the dispersal of their form and spirit after death. Only through this healing ritual can their wholeness be restored. With utmost sincerity, the priest invites the deities to descend, preparing the Three Offerings (initial, secondary, and final) along with scattered flower tributes.

Once more, the thirty-six generals are invoked, praised for embodying the compassion of the highest sages, harmonizing Yin-Yang, and healing all forms of spiritual and energetic (Qi) damage. Their mighty reputation spreads far and wide—they summon wandering souls like thunder in the deep night and restore the appearance of the deceased in the Cold Court (the underworld) as brightly as sunlight. They enable the departed to regain their living countenance, supported by the radiant treasures of Qingxuan and the illuminating splendor of the Scarlet Mound's Three Blossoms (a Daoist celestial paradise), their merit immeasurable.

Finally, the ritual sponsor (the one commissioning the ceremony) is acknowledged for having prepared everything in reverence, humbly requesting the deities to descend upon the altar and jointly accomplish this sacred work of salvation.

This is a Daoist prayer text from a Zhaijiao (purification ritual) ceremony for summoning deities to heal departed souls, consisting primarily of two sections: the Secondary Offering and Final Offering.

The Secondary Offering section petitions the Thirty-Six Generals of the Universal Salvation Court of the Nine Heavens. It explains that human ailments stem from three causes (internal, external, and neither internal nor external), manifest in thirty-six types of symptoms, and show nine variations in pulse diagnosis. Some deceased died untimely deaths, others lost their way in life, some committed evil deeds, while others transformed into unnatural forms after death. Their bodies became incomplete, with damage to the Three Passes (upper Dantian, middle Dantian, and lower Dantian) and limbs. The prayer earnestly requests the deities to manifest their power and provide tailored healing, restoring the deceased to physical wholeness with their Qi, blood, Jing (essence), and Shen (spirit) as vibrant as in life. A special plea is made to prevent the souls from reincarnating while carrying physical or spiritual wounds, urging their liberation from worldly suffering to return to their original nature.

The Final Offering continues the supplication: During this quiet night with hazy moonlight, as the fragrance of Dao and De (Virtue) drifts on the breeze and the grace of the Mysterious Origin (referring to the Dao) descends universally. May the deities widely exercise their divine powers to grant salvation to the departed souls. Phrases like "immortal spirits rejoice together" and "true sages descend together" depict the solemn scene of deities attending the ritual assembly.

The text frequently mentions "spirit banners" (Lingfan) - important ritual implements in Daoist salvation ceremonies believed to guide departed souls to receive deliverance. The "Three Passes" refer to crucial points in human cultivation, while the "three causes" reflect traditional Chinese medical classification of disease origins. Through allusions like "offering peaches and plums" (symbolizing humble offerings seeking great blessings), the prayer expresses profound devotion.

This passage describes the ritual scene and invocations from the Lingbao Lingjiao Jidu Jinshu (Spiritual Treasure Scripture for Salvation Through Teaching) in Daoist practice, specifically during a ceremony to liberate departed souls.

The ritual begins with the priest using the "tongxia zhengti" method to connect with heaven and earth, summoning deities from all directions. The officiant then purifies their appearance and refines their spirit (Shen), allowing harmonious Qi to permeate the cosmos, thereby assisting souls to break through the underworld's restrictions. Following established procedures, the priest fulfills each ceremonial duty before preparing to send the deities back to their celestial abodes.

During the "Xiao Kaiqi Banshe Yi" (Minor Opening and Pardon Ceremony), a sacred altar (Zhensi Mu) is erected under the guidance of the Celestial Master (Tianshi), who arranges the assembled deities in proper formation. The priest performs the Yu Steps (a sacred dance pattern), consecrates holy water, recites purification incantations (Fulu) to cleanse the space, and chants barrier-breaking talismans to commence the rite.

The priest proclaims having heard how the Taiji (Supreme Ultimate) divided into Yin-Yang duality, forming the Four Symbols that orient the cosmos, while the Eastern Florescence (Donghua) gathers the Qi of life. Amid fragrant groves, scriptures about the Three Paths (hell, hungry ghosts, and animal realms) and Five Sufferings (birth, aging, sickness, death, and separation) are expounded to deliver souls from the Northern Office (the underworld). The wind of benevolence (De) shines universally, transforming all existence, allowing every sincere prayer to receive divine grace.

Here, sacred incense is lit—Dao incense, Virtue (De) incense, and Wuwei (non-action) incense—their fragrance permeating the Dharma-realm as offerings to the Heavenly Worthies: the Three Pure Ones (Sanqing) including the Primordial Heavenly Worthy of Infinite Dao, the Jade Dawn Spiritual Treasure Heavenly Worthy, and the Dao Virtue Heavenly Worthy; salvation deities like the Eastern Florescence Azure Mystery Elder Lord and the Great Unity Savior from Suffering Heavenly Worthy. The liturgy also invokes the Ten Directions Heavenly Worthies and immortal officials such as the Life-Giving Perfected (Zhusheng Zhenren) and Universal Savior Perfected (Pujiu Zhenren).

Finally, special supplications are made to the Eastern Florescence Azure Palace lineage—including the Myriad Blessings Dao Lord, Golden Tower Chief Minister, and Eastern Florescence Dao Lord—along with scripture masters like the Great Master of the Three Heavens and the Lofty Emperor of Six Harmonies. Local temple deities are invoked, particularly those overseeing the Yellow Register Retreat (Huanglu Zhai) and the ritual of "breaking hell's prisons" (Poyu), including the Director of Destinies (Siming) and other underworld-judging spirits.

This passage describes the scene of a Daoist priest petitioning the deities during the Yellow Register Retreat (Huanglu Zhai), a ritual for the salvation of departed souls. Through incense burning and scripture recitation within the sacred altar space, the priest appeals to the celestial pantheon for absolution of the deceased's transgressions.

At the ritual's commencement, the priest summons various specialized deities including: the Luminous Night Soul-Summoning Spirit, supervising immortals and officials from the Bureau of Scrutiny, and soul-retrieving celestial officers. Also invited are the presiding deities of the Five Sacred Mountains and Four Great Rivers, along with the immortal rulers of sacred grotto-heavens and blessed lands. The priest lights precious incense described as "jade blossoms scattering radiance, ninefold Qi (vital energy) condensing mist" - its fragrant smoke spiraling through the nine heavens, conveyed by the Golden Lad of Incense Service and Jade Maiden of Messages to the Celestial Emperor.

Kneeling in supplication, the priest declares: The retreat patron has chosen an auspicious day to establish this ritual platform, following proper liturgy (Keyi) to summon authentic spirits. He humbly prays the Supreme Deity might grace the occasion with divine presence - descending in phoenix-drawn chariots amid thousandfold manifestations of Dao-energy (Daoqi), riding eighty-one immortal carriages from the azure heavens' nine layers to this sacred space.

At this moment, celestial officials begin recording merits as deities from the Three Realms assemble in attendance, their radiance illuminating even the underworld. The altar space becomes adorned with scattered blossoms while ritual bells and chimes resonate harmoniously. The priest and congregation perform the ceremony with utmost devotion, reciting talismanic incantations to summon spirits while executing the mystical Pacing the Void (Buxu) footsteps before the incense altar to invoke the Heavenly Venerable's descent.

Concluding the petition, the priest again kneels to acknowledge his mortal limitations while expressing compassionate intent to deliver all beings. Citing teachings from the Three Caverns (Dongzhen/Dongxuan/Dongshen) scriptures, he earnestly requests issuance of the Azure Mysteries pardon edict to liberate lost souls. With characteristic humility, he admits his shallow cultivation - though versed in salvation methods, his understanding of the underworld's profound principles remains incomplete.

This practitioner (Weizhi), who originally aspired to transcend worldly affairs, now responds to all beings with sincere devotion. With utmost earnestness, he takes refuge in the Daoist path, reverently following the rituals transmitted by his master to request the issuance of special pardon documents.

He devoutly prays: May the Compassionate Lord of Azure Mystery Who Saves from Suffering, Taiyi Jiuku Tianzun (the Daoist deity who delivers souls from suffering), bestow his mercy and grant this petition. Let the decree be issued to the Three Officials (Heavenly, Earthly, and Water Officials), the Nine Bureaus (the nine administrative divisions of the underworld), the Yellow Springs, Fengdu (the Daoist netherworld), the Five Sacred Mountains and Four Great Rivers, the City Gods, the Earth Deities, and all examining institutions of the underworld, that they may act in accordance with this pardon.

Thus shall the Nine Dark Hells be revitalized, and the Three Wretched Realms (hell, hungry ghosts, and beasts) be freed from darkness. Like clouds parting to reveal light for the living, the radiance of wisdom illuminates the underworld paths. Mountains of knives transform into jade trees, forests of swords give rise to auspicious clouds. The light of compassion shines upon all beings, teaching and nourishing every soul.

(Your servant) ventures to bring this plea to the celestial court, bowing again with profound reverence. Taiyi Jiuku Tianzun (the Daoist deity devoted to delivering beings from suffering).

Concluding with the "Hall Departure Hymn," this passage originates from the 99th volume of the Lingbao Lingjiao Jidu Jinshu (The Golden Book of Lingbao Salvation Through Teachings and Deliverance).