《靈寶玉鑑》Vol. 2

This scripture primarily elucidates the specific procedures and profound significance of the Lingbao school's zhaijiao (purification ritual) ceremonies in Daoism. It begins by explaining that the profound mystery of the great Dao must be manifested through standardized rituals. The ancestral Qi (primordial vital energy) transmitted by the Lingbao tradition can resonate with the celestial realms and deliver sentient beings, serving since ancient times as a crucial foundation for the salvation of departed souls.

The zhaijiao ceremony follows a strict sequence: First, the high priest (chief officiant) seeks guidance from the patriarchs in a quiet chamber and selects an auspicious date. Before the formal ritual, preparatory steps must be completed in order: submitting memorials to the Three Pure Ones (Sanqing) celestial realms, establishing a fulu (talismans and registers) bureau for writing sacred incantations, assembling participating Daoist priests for fasting and purification, and dressing in proper ceremonial attire. Preparations begin a month in advance with notifications to the celestial realms and verification of all ritual documents and talismans.

The formal ceremony includes: convening the Daoist assembly to deliver departed souls, erecting an altar for scripture recitation and repentance, and potentially performing specialized rituals such as the Tenfold Scripture Method or Ninefold Spirit Transformation. The chief officiant must maintain sincere intention and upright mind, cultivating both inner virtue and outer decorum, harmonizing dignified bearing with enlightened nature to commune with heaven and earth.

The scripture further explains the symbolic meanings of each ritual component: The lamp-lighting ceremony represents the creation of heaven and earth; the sounding of metal and jade instruments corresponds to the harmonization of yin-yang; the water purification of the altar mirrors how wind and rain cleanse the world; the invocation of sages serves to communicate with divine beings. Special offices are established to manage different ritual segments, including designated areas for wandering souls (the Cold Grove and Reed Enclosure), while celestial dragon couriers transmit documents between realms.

These rituals embody cosmogonic principles: from the undifferentiated chaos of primordial beginnings, through the differentiation of primordial Qi forming heaven and earth, to the orderly movements of sun, moon and stars, and the systematic arrangement of yin-yang and the Five Phases (Wood, Fire, Earth, Metal, Water). The entire zhaijiao ceremony essentially simulates and reconstructs the cosmic order.

This scripture describes the complete liturgical procedure for grand Zhaijiao (purification rituals) conducted by the Lingbao tradition of Daoism. The entire process follows multiple meticulous stages:

First, the ceremony establishes its fundamental purpose in promoting Dao (the Way) and De (Virtue) while educating sentient beings. A designated ceremonial space (mufu) is prepared to open the Mysterious Gate. Participants must reverently observe fasting precepts, uphold orthodox practice, and devoutly pay homage to the Celestial Worthy and true sages. Every movement and gesture throughout must maintain solemn dignity.

The ritual assigns various officiating priests with distinct responsibilities, each strictly adhering to their roles. All participants jointly establish covenants, swearing oaths before the Three Officials (Heavenly, Earthly, and Water Officials) and the Five Directional Thearchs. Through assigned positions and sworn pledges, they prevent transgressions, restrain evil thoughts, and preserve devotion.

Next comes the exposition of the Ten Precepts to regulate conduct. Liturgical prohibitions restrain participants, ensuring comprehensive ceremonial decorum. Before the main ritual, the "Night Preliminaries" (suqi) are performed—an advance announcement expressing utmost reverence to ancestral masters and perfected beings.

When the formal ceremony commences, the "Rolling the Curtain" rite (symbolizing the opening of Heaven's gate) is performed to worship the Three Pure Realms. Three-tiered altars (upper, middle, and lower) are erected, with myriad deities encircling the Venerable Sovereign of Emptiness (an honorific title of Yuanshi Tianzun), collectively paying homage to the Celestial Thearch. Through "flying spirits visiting the emperor" (visualizing one's primordial spirit ascending to meet the Celestial Thearch), sincere devotion is conveyed, beseeching divine radiance to descend for redeeming souls and absolving sins.

Subsequently, memorial petitions (documents addressed to celestial realms) are presented, with authentic Qi condensed into Fulu (talismanic symbols), proclaiming to the ten directions to illuminate beings in darkness. Offerings are made to infernal realms including Mount Luofeng (Daoist underworld) and Mount Tai (governing the netherworld). Through the "lamps breaking hell" ritual (using light to symbolically shatter purgatory), beings in darkness are liberated by the primordial Qi of the Dao.

Later stages include: summoning souls through Qi-Shen (energy-spirit) interaction, cleansing karmic defilements from departed spirits; purification baths using the wondrous Qi of the Three Lights (sun, moon, stars) and Five-Fragrance Water; donning ritual vestments for solemn worship in the Three Pure Realms; preparing exquisite vegetarian feasts of Five Kitchens and Eight Flavors; and finally delivering scriptural teachings and performing feeding rituals for hungry ghosts—all enabling the salvation of wandering souls. Thus the Zhaijiao ceremony reaches its perfect completion.

This scripture describes the complete procedure and precautions for conducting large-scale Zhaijiao (purification rituals) in the Lingbao Daoist tradition. The ceremony consists of several key stages:

The morning cultivation routine forms the foundation, performed thrice daily with nine repetitions of scripture recitation, memorial submissions, repentance rites, and Fulu (talismans and registers) invocations. Externally, practitioners must maintain dignified deportment while internally preserving devout reverence. Specific practices include fasting, food offerings, precept transmission, and talismanic rites—through which one may attain Dao-realization, liberate deceased souls, and eliminate the Three Corpses (Daoism believes these parasitic entities hinder cultivation), thereby enabling celestial deities to receive blessings.

During the ritual, the presiding priest performs ceremonies at the symbolic Water-Pool and Fire-Marsh altar (representing Yin-Yang harmonization), harnessing solar and lunar essences to achieve dual purposes: redeeming sentient beings while subduing demonic obstructions. Practitioners employ the Ninefold Elixir Transformation method (stages of Neidan/internal alchemy) and Threefold Mantras to realize transcendent rebirth and bodily reconstruction—cultivating the sacred embryo in the Dantian (energy center) until Yang Qi ascends to the Mysterious Pass (crown point), ultimately attaining sagehood.

The concluding phase involves altar dismantling and deity thanksgiving, including submersion of dragon-tablet petitions, atonement sacrifices, and life liberation rites. The entire process harmonizes ancient and modern methods while balancing internal-external correspondences—perfecting both personal cultivation and universal salvation.

The second section details preparatory procedures for grand Zhaijiao: Ritual officers first pay respects to the presiding priest, who through the Talismanic Bureau and Universal Salvation Bureau submits memorials to the Three Pure Ones (Sanqing) celestial realms to determine ceremonial dates while petitioning for weather stabilization. Subsequent altar arrangements include hanging divine banners, establishing the Spirit Tiger Hall (for soul redemption), and lighting sacred lamps.

The final stage involves constructing the temporary ritual enclosure: After gathering, practitioners chant the Holy Name of the Savior from Suffering Celestial Worthy, recite water and incense gathas, and perform consecration rites. The presiding priest leads sequential ceremonies facing east, south, and other directions—at each orientation invoking celestial titles, reading petitions, and chanting verses. The entire ritual emphasizes the cultivation principle of internal-external resonance and heaven-human correspondence.

This scripture describes the complete liturgical procedure of a grand Zhaijiao (purification ritual) ceremony in the Lingbao tradition of Daoism. The ritual progresses sequentially through the five cardinal directions (east, south, west, north, and center), each with specific protocols:

The ceremony begins with the Zhijing (ritual master) leading the assembly in invoking the sacred titles of the Five Celestial Worthies at respective directions - "Supreme Mystery Most Excellent Celestial Worthy," "Jade Dawn Mysterious Celestial Worthy," and others. Each invocation is accompanied by the recitation of memorial documents and gāthā verses. The High Priest (Gaogong) wielding incantations guides the congregation in circumambulating the altar while chanting scriptures, with the assembly collectively singing "Ascend to the Heavenly Paradise."

The altar is then meticulously prepared: erecting the Azure Mystery precious canopy and Radiance-Returning banners, distributing lamps (lighting multiple ritual lamps), and arranging ritual implements. After the congregation assembles, the ceremonial usher (Zhangli) directs the ritual sponsor (Zhaiguan) to offer incense and bow. The High Priest leads the procession around the Celestial Wheel Lamp Altar, praising the "Boundless Salvation Celestial Worthy" while reciting passages from the Scripture of Salvation (Duren Jing).

Subsequently, yellow banners representing the Thirty-Two Heavens and red banners symbolizing the Twenty-Four Hells are hung. At the Earth Gate position (southwest), the High Priest performs spirit transformation (Bianshen), paces the constellation steps (Bugang), and sprinkles consecrated water. The ceremony involves summoning deities from all directions and the tradition's guardian generals, followed by reading the Land Borrowing Document (requesting divine permission to establish the altar space).

The ritual continues cyclically through the five directions: the ceremonial usher guides the sponsor to offer incense successively at east, south, west, north, and center positions, while the High Priest recites the respective directional Land Borrowing Talismans and Altar Decrees. Finally, the assembly returns to their positions as the High Priest offers concluding incense with dedicatory words. The Lamp Attendant (Shideng) announces the lamp distribution protocol while the congregation chants the Lamp Illumination Hymn, completing the lighting ceremony.

Throughout the ceremony, bronze chimes and stone qing instruments coordinate the ritual phases, strictly adhering to liturgical (Keyi) specifications. This embodies the essential Daoist religious concept of Zhaijiao as "borrowing the dharma realm to commune with the divine."

This scripture describes the complete ritual procedure of the "Purification and Altar Establishment" ceremony in the Lingbao (Numinous Treasure) tradition of Daoism. The ceremony begins with the presiding high-ranking priest (gaogong fashi) kneeling in reverence to submit a memorial petition, reciting the text for dispelling impurities before burning it to report to the celestial realm.

Next, the cantor (dujiang) performs the ritual transformations of assuming divine form (bianshen) and pacing the celestial stars (bugang, the Seven Stars of the Dipper), summoning celestial soldiers and generals. The priests purify the ritual altar with consecrated water (chishui) and establish a sacred boundary (jiejie). If a special Xu Huang Altar (dedicated to the Celestial Worthy of Primordial Beginning) is not erected, they proceed directly to the altar prohibition rites.

The assembly then offers incense and kneels in sequence, reciting the "Hymn of Taking Refuge in the Three Treasures" to express devotion to the Dao, the scriptures, and the master-teachers. The formal ceremony begins with the declaration of its purpose. If a Xu Huang Altar is established, specific liturgical procedures (keyi) must be followed, including hanging the Canopy of the Nine Heavens (a celestial symbol) and raising the altar banners.

A key segment of the ritual is the "Dispatch of the Jade Document to the Divine Tiger," where the high priest performs purification and divine transformation at the Divine Tiger Altar (a space for summoning martial deities). Through star-pacing, he invokes the Divine Tiger Generals (protective deities). The priests recite the jade document (yuzha, a written appeal to the gods) and perform the Three Offerings (sanxian) before burning the document, allowing its ashes to scatter with the wind—symbolizing its delivery to the heavens.

Throughout the ceremony, the priests maintain visualization (cunxiang, envisioning the descent of divine beings) while chanting scriptures. Finally, the assembly returns to the Master Hall (shihall, the ancestral shrine) to offer incense and dedicate merits (huixiang, transferring blessings to all beings), completing the altar-establishment ritual.

This passage describes the detailed procedure of a Daoist Zhaijiao (purification ritual) ceremony:

First, the presiding High Master (Gaogong Fashi) approaches the ancestral altar to offer incense before returning to his position. The Qing Master (Zhiqing Fashi), responsible for striking the ritual chime, then guides the assembly in ceremonial bows. The Petition Master (Biaobai Fashi), who handles ritual documents, steps forward to offer incense and kneels before the High Master, delivering an invitation on behalf of the patron (Zhaizhu) requesting the High Master to ascend the altar. After acceptance, the Petition Master offers words of gratitude.

The assembly returns to their positions as the Qing Master leads the chanting of "Inviting the True Master for Cultivation" and "Ode to the Cloud Chariot." The High Master takes incense and performs ceremonial bows, recites the dharma words for ascending the seat, and formally mounts the altar. During the assembly's silent meditation, the High Master performs the incense offering and expounds the Dao before descending from the altar. The Qing Master then leads the chanting of the sacred name "Heavenly Worthy of Jade Purity Who Purifies Defilements," followed by the Scripture Master (Dujiang Fashi) reciting the "Purification Incantation."

The Furnace Attendant (Shilu Fashi) guides the assembly to stand before the curtain of the Two Masters (likely referring to Scripture Master and Register Master), where the High Master kneels to petition their descent. The assembly chants the "Ode to Cultivation," "Ode to the Cloud Chariot," and "Ode to Inviting the Masters," followed by another address from the High Master and the reading of petitions by the Petition Master.

The ritual continues with invitations to the Five Elder Lords of the Directions, the Three Officials Great Emperors, the Three Masters of Lingbao, and the Three Masters of Zhengyi. Each divine invitation involves chanting corresponding odes and reading petitions. Finally, before the Two Masters' curtain, the High Master assigns responsibilities to all participating ritual masters, who receive their duties with bows before returning to position.

The assembly then proceeds to the Three Officials' curtain to recite the oath document before returning to the Two Masters' curtain. The Scripture Master leads all participants in ten-directional bows while the High Master formally announces the precepts of purification. After completing the precept recitation, the Scripture Master guides the assembly in seated meditation as the High Master declares behavioral guidelines for the purification period.

The Discipline Master (Jianzhai Fashi) delivers an address, after which the Master of Ceremonies invites the patron to offer incense, marking the High Master's formal establishment of the ritual altar. The Qing Master chants a Daoist gatha while the Furnace Attendant leads the assembly in singing the "Hymn of Huaxia," guiding the procession to the outer corridor for incense burning, thereby completing all preparatory stages of the altar-opening ceremony.

This passage details the intricate "Rolling the Curtain" (Juanlian) ritual within Daoist Zhaijiao (purification rituals). The ceremony is jointly performed by the High Priest (Gaogong Fashi, the presiding Daoist master) and the fasting officials (Zhaiguan, lay representatives participating in the ritual).

The ritual commences with the High Priest performing three prostrations before the ceremonial curtain while kneeling to recite the Communicating with the Divine memorial. The Assistant Ritual Master (Dujiang) then reads aloud the memorial text, after which the High Priest delivers an invocation to declare the ceremony's commencement, accompanied by the burning of Fulu (talismans). As the High Priest chants incantations, the Assistant Ritual Master formally announces the beginning of the curtain-rolling ceremony.

During the core ritual sequence, the High Priest performs three sets of ceremonial bows while the Assistant Ritual Master leads the congregation in praising the "Heavenly Worthy of Golden Countenance and Jade Features." The High Priest then offers incense before the Sanqing (Three Pure Ones) altars as the Assistant Ritual Master guides participants in paying homage to these supreme deities. The ritual procession follows a prescribed sacred path—entering through the Capital Gate, passing the symbolic Earth Portal, with the High Priest reciting portal incantations before the assembly ascends the altar platform in formation.

The Ten Directions Incense Offering follows, with the Assistant Ritual Master leading participants in paying respects to deities of the ten celestial directions—beginning with the East, Southeast, South, and continuing through all cardinal and intercardinal points. The High Priest performs the Triple Incense Offering before the altar grotto table (Dong'an), chanting invocations before returning to the main altar to kneel, burn incense, offer prayers, and consume talismans in flame.

After the Assistant Ritual Master announces "All Honor Your Masters," the High Priest recites the Protective Spirit Incantation. The Assistant Ritual Master then chants "Strike the Dharma Drum Twenty-Four Times," signaling the High Priest to perform the Lighting the Incense Burner ritual, followed by the Inspection of Divine Troops (summoning protector generals) and the Dispatching of Celestial Officials procedures.

The High Priest then proceeds according to the Altar Establishment Liturgy (Jiantan Keyi), while the Assistant Ritual Master guides participants in sincere repentance. Kneeling, the High Priest solemnly presents the Zhenwen (sacred scriptures), leading the fasting officials through sequential incense offerings and prostrations to the five directions—East, South, West, North, and Center—each accompanied by the corresponding Pacification Incantation from the sacred texts.

The ceremony concludes with the Assistant Ritual Master proclaiming "Again Assume the Dharma Position," whereupon the High Priest re-enters the liturgical sequence to recite the Repentance Text and perform full-body prostrations, thereby completing the intricate Juanlian ritual.

This scripture describes the complete procedure of a Daoist zhaijiao (purification ritual) liturgy, comprising several key stages:

First, the high priest (gaogong fashi) leads the congregation in the "burning petition" ceremony. Accompanied by ritual instruments like chimes and bells, they offer incense and prayers to deities such as "the Heavenly Worthy Who Pardons Sins." Various fulu (talismans) are employed—including the Salvation Talisman, Nine Dragons Talisman, and Hell-Breaking Talisman—specifically designed to liberate departed souls. These talismans must be proclaimed during the designated "Nine Dawns" ritual to take effect.

The ceremony then proceeds to summon divine generals. The high priest silently recites incantations while holding a water vessel, as the assembly chants talisman-dispatching spells. The ritual sponsor (zhaiguan) bows outward and burns bamboo slips (jianfu), symbolizing the transmission of messages via the "Dragon Youth" emissary. During this phase, the congregation chants the sacred name of "the Heavenly Worthy of Carefree Joy" while pledging twelve specific vows.

Next comes altar arrangement. Priests circumambulate the ritual space, offering gratitude before the dual ceremonial curtains. The ritual supervisor (jianzhai) examines the proceedings for procedural errors. After paying homage to the Three Treasures (Dao, Scriptures, and Master) and the Three Pure Ones (Sanqing), the assembly begins scripture recitation.

In the Ancestral Hall (shi tang), the sponsor again offers incense with bows, chanting the "Conversion to Orthodox Dao" hymn to complete the altar-establishment rite. If a memorial submission (baizhang) is required, an additional "welcoming the memorial" ceremony is performed: two priests carry the memorial table while the high priest undergoes spirit transformation (bianshen), performs the Pace of Yu (bugang tadou—a star-stepping ritual), and wields a sword to complete the rite before the Heavenly Gate.

The entire ceremony integrates diverse Daoist practices—chanting, talisman burning, general summoning, and astral pacing—through meticulous liturgical procedures to commune with deities, achieving purposes like soul liberation and disaster prevention.

This passage provides a detailed account of the "submitting memorials" (baizhang) ritual in Daoist purification ceremonies (zhaijiao), where petitions are presented to celestial deities. The solemn procedure requires coordinated participation from multiple Daoist priests.

The ritual begins with the high priest (gaogong fashi), the master of ceremonies, leading the assembly to stand facing a specific direction while performing the boundary-setting (jiejie) rite to demarcate sacred space. Attendant priests burn boundary talismans (fulu) according to their assigned positions as the high priest recites the petition text. Consecrated water is sprinkled, and talismans are burned at four cardinal points: the Celestial Gate (southeast), Earthly Door (northwest), Human Gate (southwest), and Ghost Path (northeast), accompanied by incantations.

The assembly then returns to their positions as the qing master (zhiqing), responsible for the ceremonial chime stones, leads the chanting. The incense master (shilu) guides the procession while holding the censer. The high priest approaches the altar (dong'an) to offer incense three times before returning to kneel in reverence. Attendants present the memorial document to the high priest, who bows to the four directions before returning it.

The cantor (dujiang) directs the ceremonial bows while the high priest recites protective incantations (weiling zhou). The cantor then strikes the ritual drum twenty-four times as the high priest performs the "summoning the furnace" (falu) rite to invite deities and dispatches celestial generals (chuguan). The high priest formally addresses the deities while the document reader (biaobai) kneels to receive a copy, proceeding to recite the memorial before the sacred images.

After the recitation, the high priest fumigates the document over the censer while chanting the five-colored smoke incantation to summon divine generals. The assembly escorts the memorial outside the altar for burning as the high priest performs the nine numinous steps (jiuling gang), a special ritual footwork pattern. Participants chant the "Hymn for Burning Memorials" and the "Great Demon-Subduing Incantation of the Five Emperors."

The high priest then conducts the "returning the officials" (naguan) rite to send the deities back to their realms. If submitting memorials before altar construction, the ceremony includes proclaiming the twelve talismans of the Formless Sovereign (xuhuang); if after construction, it involves announcing liberation talismans. The qing master leads the assembly in invoking the "Jade Talisman Absolution Heavenly Worthy" while the high priest kneels to petition with talismanic verses.

Finally, the cantor guides the visualization of deities (cunshen) and incense offering as the high priest performs the "returning to the furnace" (fulu) closing rite. The assembly chants the "Hymn of Departure" as the document reader dedicates merits to all beings. The incense master leads the return to the master's hall while the qing master invokes the "Three Treasures of Dao, Scriptures, and Masters" and recites conversion verses. The ritual master (zhangli) guides ceremonial officers in triple incense offerings, declaring the memorial submission complete before the priests withdraw in proper order.

This scripture describes the complete procedure of a Daoist zhaijiao (ritual offering ceremony), primarily venerating the Two Benevolent Sovereigns and the Ten Kings of the Underworld. The ceremony takes place in the Qinghua Hall, where Daoist priests form two orderly ranks on either side, sequentially inviting the ten underworld rulers.

At the ceremony's commencement, the presiding high priest (gaogong) kneels to summon underworld deities, specifically inviting the Sublime Lord of Vast Purity from the Fengdu Palace (the Daoist underworld administrative center) to temporarily depart the netherworld and descend to the ritual assembly via wind-drawn chariot. Following established liturgical protocols, deities like the Great Unity of Eastern Peak are then respectfully invited. The high priest announces to the deities: "Through the compassionate grace of the Sacred Majesties who have descended to this fasting feast, we now reverently offer incense and present ritual offerings."

Subsequently, the flower-scattering rite (sanhua fashi) is performed, with priests circumambulating the incense burner. All participants solemnly pay homage to the supreme objects of Daoist devotion: the Limitless Great Dao (Wuji Dadao), the Thirty-Six Sections of Sacred Scriptures (Daoist canonical texts collectively), and the Great Master of Mysterious Center (referring to Laozi). The high priest then resumes liturgical procedures (keyi), leading the assembly in reverential devotion to the Eastern Extremity's Green Mysterious Emperor, the Benevolent Sage Emperor of Eastern Peak, the Mysterious Celestial Emperor of Fengdu, and the Ten True Lords of the Underworld.

The latter half of the ceremony includes repentance, the Three Invocations and Three Prostrations, and the recitation of memorial documents. It concludes with merit transference (huixiang, dedicating merits to all beings) and the burning of ritual documents. The mentioned "refinement and salvation day" (liandu ri) refers to special ritual dates for soul salvation, requiring this celestial offering ceremony to be completed before noon. The entire ceremony is directed by the chief cantor (dujiang) following the norms of the "Offering Liturgy" (Jingong Keyi), coordinated with chime sounds guiding each procedural stage.

This scripture describes the complete liturgy (Keyi) of a Zhaijiao purification ritual performed by the Lingbao tradition of Daoism. The ceremony begins with striking the qing (a ritual chime) and reciting water hymns (praises to water), followed by incense texts (scriptures about incense). The chief ritual master (Gaogong) then kneels holding an incense burner to petition the Three Pure Ones (Sanqing, the highest Daoist deities).

The Gaogong respectfully invites the three celestial lords in sequence: first the Lord of Heavenly Treasure from Qingwei Heaven (a manifestation of Yuanshi Tianzun), then the Lord of Numinous Treasure from Yuyu Heaven (a manifestation of Lingbao Tianzun), and finally the Lord of Divine Treasure from Dachi Heaven (a manifestation of Daode Tianzun). With each invocation, the assembly bows in unison to the "Supreme Three Treasures" (Dao, scriptures, and masters).

Next, the priests invite the celestial emperors residing in the Nine Heavens, beginning with lower deities and ascending to higher ones. Special mention is made of the Emperor of Yudan Wuliang Heaven (the highest of the Thirty-Six Heavens), beseeching their descent to the ritual. The phrase "wind-steeds and cloud-chariots" evokes the majestic arrival of the deities.

The offering phase follows, with devotees reverently paying homage to the Supreme Ultimate Dao (the source of all), the Thirty-Six Sacred Scriptures (core Daoist texts), and the Great Master of Mysterious Centrality (referring to Laozi). The Gaogong continues leading the ceremony through incantations, prostrations to celestial lords and emperors, and guiding communal repentance.

The final section includes chanting Pacing the Void hymns (liturgical poetry), the Three Invocations and Three Prostrations, concluding praises, reading petitions (formal documents to deities), sending off the spirits, burning offerings, and dedicating merits (huixiang) to all beings. Conducted with solemnity by the assembled priests under the Gaogong's guidance, the ritual embodies the sacred grandeur of Daoist ceremonial practice.

(Note: All specialized terms like Sanqing, Gaogong, etc. follow standard academic translations per the provided glossary)

This scripture describes the complete procedure of the "Prison-Breaking" liturgy (Keyi), a ritual for liberating deceased souls performed by the Lingbao tradition of Daoism. The ceremony begins with the High Priest (Gaogong Fashi) kneeling in reverence to present memorials while holding a ritual staff and reciting incantations, assisted by the furnace attendant (Shiluzhe) who manages the incense burner.

The Daoist priests form a procession circling the Lamp Altar (a ritual platform adorned with candles), led by the chime master (Zhiqing) who guides the assembly in chanting hymns such as "Homage to the Heavenly Worthy of Universal Lamp Illumination." This is followed by praises to the Three Pure Ones (Sanqing): the Celestial Worthy of Primordial Beginning (Yuqing Jing Yuanshi Tianzun, the supreme deity of Daoism), the Celestial Worthy of Numinous Treasure (Shangqing Jing Lingbao Tianzun), and the Celestial Worthy of Dao and Virtue (Taiqing Jing Daode Tianzun, also known as Lord Lao). The liturgy master (Biaobai) then invites the sacred beings to descend, while the High Priest begins invoking talismanic spells.

The core of the ritual is the "Prison-Breaking" segment. Holding a ritual banner, the High Priest chants verses to successively dismantle the Nine Nether Prisons (the nine layers of hell in Daoist cosmology), starting from the First Celestial Lamp and culminating in the Blood Lake Hell (a special hell for female souls). The priest burns talismans (Fulu), sprinkles consecrated water, and employs specific mantras and hand seals (shoujue). Upon completing the prison-breaking, the High Priest incinerates the "Light-Returning Transformation Talisman" along with symbolic representations of Fengdu (the underworld capital) and the Blood Lake on bamboo slips. Gathering the ashes in his palms, he presses his tongue to the upper palate, visualizes himself transforming into the Dharma-body of Yuanshi Tianzun, silently recites verses from the Lingbao Scripture, and envisions the radiance of the Heavenly Worthy illuminating all realms.

Finally, the assembly circles the Lamp Altar while chanting mantras such as "In the vast expanse of Fengdu..." The furnace attendant plays ceremonial music to welcome the divine, the High Priest kneels to return the ritual staff, and the chime master leads the congregation in dedicating merits (huixiang) to the deceased souls. Thus, the entire Prison-Breaking liturgy reaches its auspicious conclusion.