《道法會元》Vol. 203

This scripture documents the ritual procedures of the Daoist "Golden Fire Celestial Warriors Summoning Ceremony," primarily used for the salvation of deceased souls and resolution of karmic entanglements. The text begins by invoking the sacred titles of the Three Heavenly Worthies (Tongtian Yuansheng Tianzun, Xunsheng Jiuku Tianzun, and Zhuling Duming Tianzun)—reciting these names establishes connection with celestial realms, summoning immortals from the Divine Empyrean paradise to descend. During the ritual, celestial soldiers and generals bearing official documents traverse the boundaries between yin and yang realms, illuminating the Nine Netherworlds with flaming golden bells to guide departed souls riding spiritual winds to the altar.

The altar arrangement is then described: incense smoke forms auspicious clouds while golden boys and jade maidens shuttle documents between realms. The text enumerates numerous venerated deities to be honored, including:

• The supreme Three Pure Ones (such as Yuqing Zhenwang)
• Saviors from suffering (Taiyi Jiuku Tianzun, Xuantian Shangdi)
• Officials governing the underworld (Sanyuan Sanguan Dadi, Beiji Sansheng Zhenjun)
• Patriarchs of various lineages (Lingbao Wushi Zhenjun, Leiting Huoshi Zhenjun)
• Specific immortals overseeing salvation rites (Jinhuo Tianding, Huoling Tongzi)

Each deity oversees distinct functions—some specialize in absolving karmic burdens, others in guiding souls, while certain deities command thunder department generals. By respectfully inviting these deities to descend to the altar, their divine powers facilitate the summoning of souls and resolution of karmic bonds. The entire ceremony embodies the sacred atmosphere unique to Daoist practice, blending solemn deity invocations with precise ritual operations for salvation.

This scripture describes a Daoist ritual for the salvation of departed souls, comprising three main sections:

First, it enumerates the host of divine beings participating in the ceremony. These include Marshal Wen and Marshal He Qiao—generals tasked with retrieving wandering souls—along with Marshal Yang and Marshal Guan from various departments of Fengdu (the Daoist underworld). Also mentioned are underworld officers like Qiu Tianding and the Three Realms' Soul-Summoning Envoys who guide the spirits. The text further lists deities such as the Lord of Mount Tai, local earth gods, couriers, and youthful attendants, all collaborating in this salvation rite.

Next, the scripture recounts the ritual's celestial origins: this esoteric method of salvation was transmitted by the Divine Empyrean Great Emperor (a revered Daoist deity) and the Jade Clarity True King during their celestial sermons. It vividly portrays the majestic scene of deities descending to the ritual altar in resplendent chariots, promulgating jade talismans (Fulu) and golden registers—sacred Daoist ritual implements—that illuminate the paths of the underworld, enabling the liberation of trapped souls.

Finally, the text describes the ritual's actual effects: through scripture recitation, ritual music, and the manipulation of sacred implements, golden light pervades all directions, transforming hell realms into celestial paradises. Phrases like "celestial flowers scattering in profusion" and "nectar descending as fine mist" evoke the ceremony's sacred atmosphere. It explains how different beings benefit from these sacred sounds—hell-dwellers are freed from delusion, humans transcend the cycle of life and death, while immortal beings attain eternal abode in heavenly realms. The passage concludes with verses praising deities like "The Radiant Celestial Worthy of Flaming Bells," depicting the ritual space resounding with celestial music and auspicious signs.

This scripture embodies the core Daoist salvation concept of "dispelling underworld darkness with divine light and liberating souls through sacred sounds." Through summoning celestial generals and performing ritual recitations, it facilitates the deliverance of departed souls.

This scripture describes a Daoist ritual for the salvation of deceased souls, detailing how ceremonial practices summon divine beings to assist souls in escaping the underworld and ascending to the immortal realms.

The Jade-Pure Savior Celestial Worthy (a revered Daoist deity) descends with compassion, allowing the deceased souls to cross the bridge leading to the celestial domains. Heavenly jade talismans (fulu) are issued from the celestial court, radiating auspicious light for myriad leagues as immortal maidens arrive riding crimson clouds, accompanied by celestial music. The Golden-Fire Heavenly Guardians (divine generals who command fire) clear the path and proclaim the celestial edict, while jade-faced immortal maidens descend holding spirit banners to guide the souls.

The ritual master devoutly summons the Fire-Bell Marvelous Marshal (a divine general wielding fiery bells) and the Golden-Fire Heavenly Guardians, who shake their flaming bells and descend upon fragrant clouds. The spirit banners flutter in the eternal night, illuminating the path for the souls. The master recites the summoning documents and burns paper offerings and petitions to communicate with the divine.

Next, incantations are chanted to proclaim the message throughout the Three Realms (Heaven, Earth, and Water): from the Infinite Divine Homeland to the Nine Springs of the underworld, from the Northern Capital of Fengdu (Daoist hell) to the Three Officials and Nine Bureaus (administrative offices of the netherworld)—all must absolve the sins of the deceased and refrain from obstruction. Through the decree of the Celestial Worthy of Primordial Beginning (the supreme deity in Daoism), the souls are liberated from the frozen pools of hell, refined in the Southern Palace (a Daoist purgatory for soul refinement), and reborn in the immortal realms—forever freed from the Three Paths of Suffering (fire, blood, and blades), the Five Agonies (birth, aging, sickness, death, and separation), and the Eight Calamities (various misfortunes).

The divine beings possess miraculous powers to traverse the cosmos in an instant, searching all corners of Heaven and Earth for the lost souls, who then manifest by attaching themselves to the spirit banners. The master recites the "Spell to Break Fengdu" (a mantra for dismantling hell) three times and performs the ritual to shatter the underworld and gather the souls.

Finally, celestial maidens are summoned—holding fiery bells, treading golden lotuses, and emanating golden radiance and auspicious qi—to receive the souls. The Heavenly Commander of the Northern Dipper and the Dark Warrior Emperor (the Northern Deity) assist the souls in escaping the abyss, while divine youths guide them, ensuring they permanently transcend the Three Paths of Suffering and ascend to the Supreme Clarity Heaven (one of the highest celestial realms in Daoism).

This passage presents a Daoist ritual scripture for the salvation of departed souls, detailing how the officiant devoutly summons Marshal Huoling (a guardian deity in Daoism) three times to guide the spirits of the deceased.

During the first invocation, the priest sincerely invites the Golden Fire Celestial Warrior (a key protector in the Shenxiao tradition), who carries fiery bells and treads upon radiant lotuses. The priest implores the deity to ring the Celestial Emperor’s Bell, summoning the deceased’s Taiguang soul (one of the "Three Hun" in Daoist cosmology). The prayer expresses hope that the departed may be refined and elevated to immortality, arriving this very night to receive the ritual’s salvific merits. Vivid imagery depicts celestial maidens bearing fiery bells and golden lotuses, radiating auspicious Qi to guide the soul, freeing it forever from the Three Paths of Hell (the torments of fire, blood, and blades).

The second invocation grows more solemn. The priest beseeches the divine general to cast forth the Flowing Gold Fire Bells, summoning the deceased’s Youjing (another of the Three Hun). The prayer aspires for the soul to ascend to the Vermilion Palace (a celestial realm for refining spirits) and descend through the Gate of Illumination. Again, celestial maidens appear, emphasizing eternal liberation from suffering.

For the third summons, the priest holds the Shenxiao Jade Tablet, using the radiance of a sacred mirror to guide the Shuangling (the third Hun). The liturgy prays for deliverance from the sufferings of the Three Realms, ascending directly to the heavenly realm of the Celestial Worthy of Primordial Beginning. The scripture paints a transcendent scene: the Emperor’s Bell resonates, fiery bells whirl through the air, and auspicious winds mingle with radiant clouds.

The concluding section describes the departed soul bathing in the Yellow Blossom Pool (sacred water for ritual purification), achieving bodily and spiritual purity before awakening to the Great Dao. As celestial music resounds, three ritual prostrations amplify blessings. The passage exemplifies the complete Daoist salvation process through sacred rites, blending Shenxiao-specific ritual implements (fire bells, Emperor’s Bell) with cultivation concepts (Three Hun refinement).

This passage describes a Daoist ritual for the salvation of deceased souls, comprising key stages including ritual bathing, garment burning, and soul guidance.

First, a sacred space is prepared for the soul's purification bath. The Supreme Mysterious Divine Water (Taixuan shenshui, considered primordial holy water in Daoism) possesses the power to cleanse sins, much like the fragrance of Penglai Immortal Isle can summon wandering spirits. The ritual master recites purification incantations: "This sacred water springs from the primordial Five Phases (Wuxing), washing away defilements to renew existence. The living who drink it prolong their years, yet the departed rarely receive this grace. Only through great compassion can salvation be granted. May this cleanse your decayed form and prepare your ascent to immortality."

Next comes the burning of ceremonial garments accompanied by chanting: "The Five Turbidities (Wuzhuo, Buddhist term for kalpa turbidity and other defilements) are purified, the Eight Luminaries (Bajing, eight vital areas for spiritual cultivation in Daoism) illuminated. Today's refinement erases karmic burdens and nurtures blessings. These robes and shoes restore your dignity - when properly attired, you may ascend to the pure realms." Through physical and spiritual cleansing and proper vestment, earthly attachments are severed to clear the path heavenward. The soul follows spirit banners toward the Golden Portal (celestial palace).

Participants recite scriptures of the Celestial Worthy (Tianzun) to guide the soul before the Great Dao for ceremonial homage. Upon completion, the purified soul achieves clarity, prostrating in reverence as if before the Celestial Worthy. The master expresses gratitude for this divine grace, inviting celestial music to escort the soul to the spiritual banquet.

The ritual culminates with the Shenxiao school's Fire Bell Feeding Ceremony. Channeling ancient Chu soul-summoning traditions through Daoist practice, the master offers sustenance to the departed with commemorative devotion. Through systematic purification, celestial robing, and audience with the Celestial Worthy, the entire ritual facilitates the soul's liberation from karmic bonds and ascension to the immortal realms.

This scripture describes a Daoist ritual for guiding departed souls to salvation. The priest first prepares dragon-patterned incense tea as an offering, expressing filial devotion to the deceased. The text mentions that celestial foods like golden rice with jade nectar, and immortal fruits such as jiao pears and fire dates (legendary Daoist fairy fruits), can help beings transcend suffering and ascend to paradise—yet all require the power of Daoist rites to manifest their effects.

The priest gathers fellow practitioners in the temple to jointly recite precious scriptures (the "Stamen-Bamboo Texts"), chant empowered verses, and perform efficacious incantations, praying that the deceased's spirit (Shen) may maintain clarity as in life. Through the merit of this purification ritual (Zhaijiao), they hope the soul may enter the wondrous Dao.

Following this are several salvation mantras: The "Spontaneous Spirit-Generating Verse" implores the Heavenly Venerable's compassion, using secret true words to guide the soul; the "Jade Clarity Wisdom-Life Incantation" praises the virtue of the Formless Heavenly Venerable (supreme Daoist deity), beseeching deliverance for souls trapped in hell; the "Chains-Breaking Fengdu Hell-Shattering Mantra" describes using Numinous Treasure divine light to dismantle the layered barriers of Fengdu City (the Daoist underworld capital); finally, the "Throat-Opening Incantation" enables the soul to drink sweet dew and partake of ritual offerings. Each mantra concludes with the repeated prayer: "Dedicated to the departed soul for rebirth in the immortal realms," emphasizing the core purpose of celestial ascent.

Key symbolic elements appear throughout: "Fengdu" represents the netherworld metropolis in Daoist cosmology; "seven ancestors" refers to seven generations of forebears; while "blue lotuses" signify purity and transcendence. Integrating tea offerings, scripture recitation, and mantric power, the ritual employs multiple sacred methods to liberate souls from infernal suffering and guide them toward paradisiacal rebirth.

This scripture is a Daoist ritual incantation for the salvation of deceased souls, comprising three main components:

First, it depicts the suffering of spirits in the underworld: souls endure torment in the endless darkness, trapped among the Three Evil Paths (hell realm, hungry ghost realm, animal realm) of fiery seas and mountain blades. Their throats burn as if scorched by flames, enduring perpetual hunger and thirst. Here, the ritual calls for descending nectar rain (ganlu) to grant the spirits cooling liberation.

Next come three salvation mantras and libation ceremonies. The first "Nectar Dharma Feast Incantation" visualizes golden light of merit piercing the underworld, with lotus flowers uplifting souls to heaven. During the libation, the text states: though we can no longer share wine and laughter as in life, since human existence passes like a fleeting guest, we should instead perceive nature's true essence through this wine.

The second "Three Lights' Essence Dharma Feast Incantation" explains cosmic creation: the Dao gives birth to Primordial Qi (Yuanqi), which divides into yin-yang to form the sun and moon, radiating the Three Luminaries (sun, moon, stars). The libation summons spirits to return, urging them to drink this cup even without companions' laughter, then ride the clear breeze back to Penglai's immortal mountains.

The third "Jade Clarity Nectar Dharma Feast Incantation" teaches spiritual cultivation: souls should bow toward the celestial vault, gather their hun-po souls, and maintain serene focus. Daily activities—walking, standing, sitting, reclining—must accord with the Dao's principles. When hungry, consume yellow cedar flowers; when thirsty, drink jade nectar to nourish their shen (spirit).

Through incantations, libations, and visualization, the entire ritual assists souls in escaping the sea of suffering for rebirth in immortal realms. Each libation text emphasizes the fundamental purpose: "Dedicated to the deceased souls for their ascension to celestial realms."

The cultivator should merge their inner radiance with the Dao, then use this true light to contemplate the boundless realm of emptiness. Practitioners often roam freely in this void, attaining a state of perfect harmony where all obstacles dissolve. The true transformations of the Dao have no fixed duration—they are profound and unfathomable, without beginning or end.

Those who cultivate must understand this principle: in silent emptiness, forget doctrinal theories; in accordance with the times, propagate the laws of the great Dao. The true Dao does not proclaim itself—the key lies in first putting it into practice. Ultimately, all methods return to oneness, effortlessly aligning or separating as naturally as the heart desires.

Like Liu Bolun (Liu Ling of the Seven Sages of the Bamboo Grove) carrying his shovel in carefree reclusion, or Ouyang Xiu (Northern Song literary figure) indulging in wine with unrestrained ease. There's no need to drink a whole jug to prove one's boldness—just three cups can open the path to the Dao. When peach blossoms fall, there's no need to speak of drunkenness; when the bluebird (messenger of the Queen Mother of the West) arrives, one may ride the wind to immortality. Now we offer pure wine to guide departed souls toward celestial rebirth.

The incantation from Laozi's True Scripture of the Five Kitchens states: The Primordial Qi merges with the Great Harmony Qi—attaining the Dao brings universal peace. True harmony is not sought through striving; the profound principle and the mysterious realm are originally one. Do not use thought to grasp the true meaning, nor force the mind into thoughtlessness. Maintain intention without distraction—this is how to uphold true methods. Neither let the mind chase external objects, nor cling to severing external ties. When the mind is pure, do not deliberately preserve it—the true Dao naturally guards true nature. Cultivating the will transcends the will itself; accumulating practice means not clinging to practice. Though having will, do not deliberately cultivate it—karmic obstacles will naturally dissolve. Various methods of ingesting Qi coalesce true energy, yet none are permanent techniques. True Qi ultimately returns to its source, dissipating naturally when drawn upon.

The sacred texts recited earlier and the ritual food empowered for the departed all contain the wondrous secrets of the Ninefold Golden Elixir (Jiuzhuan Jindan), originating from the profound liturgies (Keyi) of the Three Caverns (Dongzhen, Dongxuan, Dongshen). Divine tones resonate throughout the ten directions, extending grace to the Ninefold Darkness of the underworld. As departed souls undergo refinement, the gates of the netherworld open, relieving their hunger and cold, immediately guiding them into the realm of Great Harmony. Without desire or seeking, they will surely ascend to the pure lands. Remember—time flows like water that never reverses, and such feasts are rare; fortunate to approach the sacred presence of the Three Pure Ones (Sanqing), we reaffirm our devout faith. Increasing the spiritual merit of the departed, we guide them onto the path of carefree wandering. Reciting the profound Dadao Zhenjing, the assembly devoutly proclaims these wondrous teachings.

Next, we chant the hymns of refuge, recite scriptures, and sing the anthem of scriptural transmission. On this moonlit night of summoning souls, words fail—only the brush of spring breeze can faintly convey our sorrow. The memorial document (Shuwen) is prepared and shall now be read aloud.

This scripture describes the sublime manifestations that arise when Daoist cultivation reaches profound levels. Golden rice and jade nectar (precious celestial sustenance) spontaneously appear according to the practitioner's needs, while jade-cased treasure scriptures (valuable Daoist texts) assist all beings in attaining liberation. These represent exceedingly rare blessings and opportunities.

When practitioners sever their earthly roots (cutting the foundation of mundane existence), they open the heavenly thoroughfare (smooth passage to celestial realms). Riding in magnificent jeweled carriages, their consciousness transcends beyond the primordial state of chaos (reaching beyond the boundaries of the Hongmeng). Compassion spreads like clouds, the Dharma rain falls universally, forever liberating them from the realms of darkness and obscurity.

The scripture concludes with reverent devotion to several celestial venerables (high-ranking Daoist deities): Kowtowing in full prostration (paying homage with complete surrender), sincerely invoking the Celestial Venerable Who Fulfills Rebirth Wishes (granting beings their desired rebirths), the Celestial Venerable of Southern Ascension (elevating souls to heavenly realms), and the Celestial Venerable of Carefree Joy (bestowing blissful freedom), praising these deities' inconceivable merits.

The closing phrase "Ju Xianglai" is a common liturgical expression in Daoist rituals, indicating the dedication of these merits to all sentient beings. This passage comes from Volume 203 of the Daoist Ritual Compendium (Daofa Huiyuan), forming part of the liturgical texts that extol the virtues of celestial venerables during zhaijiao purification rituals.