《道法會元》Vol. 33
About this page. The original text of 《道法會元》 Vol. 33 (Zhengyi 正一部, 268 volumes) is shown in Classical Chinese as transmitted in the Kanripo (Kyoto University) edition. An English interpretation of the 12 passages on this page accompanies it: select a passage or press “Interpretation” to show it. All texts in English
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This scripture records the sacred liturgy of the "Dragon Heaven Illumination Refinement Rites" (Longtian Tongming Liandu Xuanke) performed by the Shangqing (Highest Clarity) tradition, one of Daoism's major schools. At the ceremony's commencement, the ritual master first purifies the altar space by reciting purification incantations (Fulu) to cleanse the area. The master then transmits the incense message through the Merit Officers (Gongcao, celestial messengers), reciting the Incense Declaration Talisman three times.
The presiding master then offers incense while participants collectively chant the "Azure Radiance Proclamation" (Qinghua Gao). Announcing his ritual rank (using the humble form "Your subject so-and-so"), the master performs reverent prostrations to report the ceremony's purpose to the supreme deities. The text proceeds to enumerate dozens of key deities from the Daoist pantheon, including:
The Three Pure Ones (Sanqing) - Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), Celestial Worthy of Numinous Treasure (Lingbao Tianzun), and Celestial Worthy of the Dao and Its Power (Daode Tianzun); the Great Emperor of Long Life of the South Pole (Nanji Changsheng Dadi); the Celestial Worthy Who Salvages from Suffering (Taiyi Jiuku Tianzun); the Nine Heavens Elder (Jiutian Zhangren) and other salvation deities; stellar divinities like the Solar Lord (Rijun) and Lunar Consort (Yuehou); thunder deities including the Nine Offices of Thunder True Lords (Leiting Jiusi Zhenjun); historical Daoist patriarchs like the Great Master of the Three Heavens Zhang Daoling (Zhang Tianshi) and the True Lord Fuqiu; as well as lineage masters from various schools such as Qingwei and Lingbao traditions.
This divine assembly encompasses the Three Realms and Ten Directions of Daoist cosmology, ranging from the primordial celestial deities to later-immortalized perfected beings, forming the complete Daoist divine hierarchy. During refinement rituals (Liandu) for soul salvation, the master invites these deities to descend to the altar, harnessing their sacred power to deliver deceased souls. This enumeration of divine names serves both as homage to the deities and as a crucial validation of the ritual's orthodox transmission.
This scripture describes a Daoist ritual for the salvation of departed souls. It begins by enumerating the celestial institutions participating in the ceremony: the Fire Mansion Lingbao Great Law Bureau, the Shangqing (Highest Clarity) Yellow Register Court, the Eastern Pole Good Governance Court, and other divine offices of the Daoist pantheon, along with various deities governing the Three Realms and Five Directions—including the Great Meritorious Demon Kings of the celestial realm and the rulers of the underworld's earth and water palaces.
The ritual master declares having heard that in ancient times, humanity knew no distinction between wisdom and folly, good and evil. Only with the world's moral decline did concepts of sin, blessing, and retribution emerge. By tracing life's primordial origins, one comprehends the principles of birth, death, and reincarnation. Thus, it becomes necessary to establish teachings and create liturgical rites (Keyi) for soul salvation in accordance with the times. The term "Dragon Heaven" here refers to celestial deities of pure Yang radiance.
The master expresses fortune in cultivating Orthodox (Zhengyi) teachings and vows to deliver all beings. Following ritual protocols, an altar is erected to summon various departed souls for refinement and salvation (Lian Du rituals). With pious hope, the compassionate deities are entreated to pity suffering souls—opening gates of expedient means, showering auspicious light upon the netherworld, and dispatching immortal officials to assist in guiding souls to receive deliverance.
The text depicts the ritual scene: Sacred Qi (Fan Qi) circulates while golden light fills the void; the solemn chanting of jade verses (Yu Zhang) elevates multitudes of souls. The master prays devoutly to accomplish immeasurable merit through this universal salvation, revealing the profound mystery of the Dao's natural workings.
The subsequent ritual procedure unfolds: First, the Golden Light Incantation (Jin Guang Zhou) is recited to invoke the Three Pure Ones (Sanqing) and celestial deities. The master gathers Qi in silent meditation, directing golden light to surge through the crown point, connecting with the heavens to summon supervising perfected beings and altar officers. Through talismanic summons (Fulu), divine generals are invited—including the Shangqing's Yin-Yang Thunder Lords Gou and Bi, the Jade Clarity's Left-Right Guardian Generals Wang (Fire) and Zhao (Water), along with local deities like City Gods (Chenghuang) and Earth Gods (Tudi)—to jointly participate in the sacred rite.
This scripture primarily describes the Daoist ritual process for redeeming departed souls and its accompanying incantations. It begins by detailing the establishment of the sacred altar, where the divine officers and generals (protective deities in Daoism) must uphold their vows and fulfill their respective duties to collectively accomplish the sacred mission of soul redemption. Special emphasis is placed on swiftly executing the decrees of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), one of the highest deities in Daoism.
Following this is the invocation of deities through talismanic incantations, summoning divine marshals such as the Flying Origin Soul-Capturing Envoy Xu and the Tiger Spirit Marshals He and Qiao, who lead their subordinates to retrieve the departed souls. Local earth deities along Mount Tai's paths, tomb guardians (Qiucheng Mubo), river gods (Hebo Hehou), and others are called upon to assist in guiding the deceased, their ancestors, and wandering spirits to the altar for redemption. Particular attention is given to restraining potentially disruptive ghosts, preventing them from harming the living or seeking vengeance.
The text then presents two key redemption incantations. The first, "In the vast darkness of Fengdu" (the Daoist underworld), depicts the torments of hell and implores the boundless radiance of the Celestial Worthy of Numinous Treasure (Lingbao Tianzun) to illuminate the suffering souls, allowing them to ascend on fragrant clouds and banners, attain the lotus of wisdom, and achieve eternal peace. The second incantation, "The Jade Script of the Northern Dipper," calls upon the celestial powers of the five directions (east, south, west, north, and center) to gather the souls. Each direction corresponds to specific deities and functions, such as the Eastern Dipper assembling souls and the Southern Star collecting spirits.
Finally, the ritual master (Shi) forms the Five Peaks Mudra (a hand seal), beseeching the Three Pure Ones (Sanqing) to bestow their compassionate light. Through ritual power, the gates of the underworld are opened, enabling the souls to ride the light and arrive at the altar. The entire ceremony constructs a sacred space for redeeming the departed through incantations, mudras, and visualization (inner spiritual radiance).
This passage describes the specific procedures and incantations used in the Daoist ritual of summoning souls (zhaohun keyi). The ceremony consists of several key components:
First, the ritual master employs specific hand gestures (known as "pinching the Dipper mudra") and breathing techniques ("blowing northern Qi") to invoke the power of Taiyi Zhenren (an important Daoist deity), swiftly gathering wandering souls. Like lightning, the lost souls are summoned before the spirit banner. References to directional terms such as "mao to dui" reflect the Daoist ceremonial practice of spatial orientation.
Next comes the invocation of stellar deities like the Northern Dipper Lord (Mysterious Dark Purple Radiance Taiyi Lady of the Tiger) to execute the soul-summoning according to divine mandate (the sacred ordinances of Daoism). The master formally announces the names of the deceased to be summoned, requesting protection from the Compassionate Savior Celestial Worthy (a Daoist deity of salvation).
The text then addresses admonitions to the souls: in life they may have accumulated grievances from physical hardships or injustices, creating karmic entanglements. Though separated from their physical forms, they remain bound by these obstructions. Following the teachings of the Most High (the supreme Daoist divinity), the ritual now mediates their conflicts and heals their wounds. Heavenly Physicians (Daoist healing deities) and various divine officials are summoned to treat the souls' afflictions and resolve their karmic knots.
Particular emphasis is placed on the nature of "karmic opposition" (entangled grievances) as products of deluded attachments. By relinquishing fixations and maintaining mental purity, these entanglements naturally dissolve. The "souls sunk in nine nights" refers to long-lost spirits, while "mutually grasping opposition" describes the state of souls bound in reciprocal conflict.
Subsequent verses contain healing incantations and visualization practices: phrases like "Taiyi the Life-Regulator, Taokang the Harmonious Prolonger" invoke the names of internal deities, with "muddy pellet and crimson palace" denoting the upper and middle Dantian (energy centers). Through circulating the righteous energies of the Five Phases (the fundamental elements of metal, wood, water, fire, and earth), the souls receive purification.
The ceremony concludes with a bathing ritual, where the master transforms true water (sacred fluid cultivated through practice) into the Hua Pool (symbolic sacred basin), cleansing all summoned souls. The Yellow Radiance Purifying Form Celestial Worthy presides over this purification, assisted by the Cinnabar Sun Talisman specifically used in bathing rites.
Collectively, this scripture demonstrates the Daoist process of salvation—through sacred ritual, meditative visualization, and talismanic power—to heal souls' wounds, resolve karmic conflicts, and purify their spiritual forms.
This passage is a liturgical scripture from Daoist funeral rites for guiding departed souls, depicting the sacred scene of deities receiving and elevating spirits to heaven.
It begins by portraying the primordial chaos of the universe (Longhan's vast emptiness), when forms and names had yet to emerge. Through endless eons, heaven and earth separated (the Yellow Path brightened), with divine radiance illuminating all directions. The nine primordial Qi (Jiuqi) began their revolutions, the Jade Void paradise became crystalline clear, and celestial clouds stretched infinitely distant.
The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, one of Daoism's highest deities) initiated his teachings, as all heavenly deities gathered. Through the nourishment of the Three Primal Energies (heaven, earth, and water) and the harmonization of Yin-Yang, unliberated souls receive deliverance, and unfulfilled destinies find completion. The deceased attain transformation, the withered regain vitality. All living beings—from tiny insects to netherworld ghosts, including gestating creatures—obtain rebirth.
The souls of the departed return to the Three Pure Realms (Jade Clarity, Upper Clarity, and Supreme Clarity). After refinement in the Southern Palace (the Daoist paradise for soul purification), they ascend in flight. Today being supremely auspicious, the Five Directional Thearchs (Wudi) bear witness, proclaiming universally to all creation. The celestial deities, mountain and river guardians, and immortals from grotto-heavens and blessed lands—all under the gaze of the Ultimate Dao's Most True Venerable Divinity—sever the roots of evil karma, with names recorded in the Mystic Capital (Xuandu, a Daoist paradise). All perfected beings stand in orderly ranks, heeding the sacred decree.
The Heavenly Worthy of Delivering Souls with Clear Water manifests the compassion of the Supreme Dao Ancestor, pitying spirits in the Frozen Courts (the underworld). Most of these wandering souls lack proper garments, yearning for the living world's merit to reach the darkness. One ritual robe transforms infinitely, a single garment benefiting countless souls. Henceforth all spirits will be properly clad, attaining renewal through fiery refinement (Daoist purification rites). After this deliverance, they'll never again fall into the Frozen Courts across ten thousand kalpas. The Heavenly Worthy of Boundless Marvelous Transformation reveals infinite salvific power.
The repentance section follows: washing away defilements, purging imperfections, restoring purity to form and spirit (Xing-Shen). With sincere contrition, they gaze upward to the Supreme Sovereign. Following ritual banners to worship the Celestial Thearch, the Heavenly Worthy of Universal Audience leads the souls in homage.
The spirits pay homage in sequence: to the Three Supreme Pure Ones of the Limitless Supreme Dao (Daoism's highest deities), the Ten Directions' Most Venerated Saints; to the Shenxiao lineage patriarchs and three refinement masters; to the perfected beings who transmit the Dao, the departmental generals, and responsive deities.
The scripture emphasizes: sins arise from the heart, and must be repented through the heart. Without even a heart to repent, sin itself ceases to exist. This state of "sinlessness through heart-forgetting" constitutes true repentance. May all transgressions dissolve, and may beings through all lifetimes draw near the true path.
After completing the audience rituals and repentance, the souls withdraw to await further instructions at the ritual altar (Huyan). The passage concludes with the Heavenly Worthy of Subtle Mystery (symbolizing the ineffable profundity of the Dao), representing the elusive, unfathomable mystery of the Great Dao.
Fellow cultivators (immortal adepts), you all once possessed physical forms that required sustenance to sustain life. Now that your spirits have returned to the Netherworld (Minghan), why do you still experience hunger and emptiness? This stems from unresolved cravings for food and drink from your past lives. Through the empowering grace of Daoist ritual, we can now deliver you. Release these illusory attachments and enter the orthodox Dharma of our Daoist tradition.
The Supreme Dao Ancestor (Taishang) transmitted the "Throat-Opening" ritual technique to enable departed souls to partake of nourishment. Here we recite various incantations including the "Yellow Blossom Nectar" mantra, which I shall now proclaim in sequence:
First, draw the "Crimson Sun Talisman" (Danyang Fu) upon a water vessel (shuiyu) while reciting the mantra: "Om li xi pi zha xi she hua ye" (each recitation synchronized with one breath cycle, repeated nine times). This summons the numinous light of the Supreme Dao Ancestor, causing celestial nectar to merge with one's vital Qi (vital energy), permeating the entire ritual altar (huyan). These consecrated offerings transform limitlessly, satisfying all hungry ghosts.
Next recite the "Jade Clarity Life-Giving Hymn":
We bow to the supreme Jade Clarity Primordial Heavenly Worthy (highest Daoist deity),
We bow to the golden palace of the formless Celestial Emperor.
You created heaven, earth and all beings,
Moving Yin-Yang, unobstructed even in deepest mysteries.
Your transformations manifest throughout creation,
Five-colored auspicious light revealing wisdom everywhere.
Your salvific grace reaches boundlessly -
We rely on your radiant blessings to save these souls.
Then bow to the honored deities of the Eastern Paradise,
To the Ten Directions Salvation Lords.
Your wisdom illuminates the three thousand realms,
Secretly penetrating the five gates of suffering.
With mighty divine power and compassionate vows,
You guide souls lost in evil paths back to their origin,
Making the bridge of deliverance eternally present.
Then invoke the name "Dharma King of Sweet Dew" and recite: "Om □ xi yi xi duo li hong" (seven repetitions with breath synchronization).
The scripture laments:
Alas! These souls suffer through endless netherworld nights,
Burning in fiery torment (the Three Wretched Paths: hell, hungry ghosts, animal realms),
Their throats scorched by flames, perpetually parched.
But with but a sprinkle of Dharma-nectar rain,
All heat and anguish turn to cooling relief,
Lifting spirits to the Great Luo Heaven,
Grace extending to all sentient beings.
Finally, the wondrous Dharma-feast is described:
Vast Jing (essence) generates spiritual power,
Condensing as mist across the heavens.
Sun, moon and stars shine in mutual radiance,
The Three Lights (sun/moon/stars) blaze gloriously,
Treasure-energies envelop the Three Dantian (energy centers).
Meeting immortals in the celestial realm (Dixiang),
Partaking nectar fills the whole body.
Golden light reflects - the form becomes one with sun and moon.
Devout recitation of holy names grants eternal life.
This cooling nectar nourishes all beings -
Such Dharma-flavor transcends imagination.
Fragrant vapors nurture the Seven Po (corporeal souls),
Dispelling all doubts forevermore.
Heavenly kitchens serve golden rice,
Jade nectar bears the name "Treasure Mushroom."
Distributed universally to all beings,
Never again shall hunger torment them.
Those receiving this Dharma-feast
Shall all ascend to the Purple Tenuity Palace.
This scripture describes the Daoist ritual for the salvation of deceased souls, primarily consisting of two core components: the offering of ritual food (providing spiritual sustenance to wandering souls) and the establishment of water-fire pools (for refining and transforming the souls).
Regarding the food offering: The text explains that celestial delicacies from the natural heavens can universally nourish all lost souls, allowing the hungry and thirsty spirits to taste ambrosia-like sustenance. These ritual offerings transform into numinous elixirs of spiritual treasure (Lingbao), helping souls convert their yin energy into pure yang qi. May all lingering souls ascend to the celestial capital of Qingdu (a Daoist paradise) through this nourishment. The terms "nine glows" and "nine splendors" describe the sacred radiance of these offerings that illuminates all directions, ultimately returning to the Supreme Radiance (the cosmic origin). By partaking of these immortal foods, souls attain eternal peace and bliss.
Concerning the water-fire pools: The ritual master must establish both a fire pool and water pool for soul refinement. When constructing the fire pool, they face east toward the Fusang Palace (abode of the sun) to invoke the True Lord of the Sun to descend golden true fire. For the water pool, they gaze toward the lunar palace to summon the Imperial Lady of the Moon (goddess of the moon palace) arriving in her emerald chariot, bringing five-colored true water. The intermingling of water and fire symbolizes the harmonization of yin and yang. The scripture's reference to "blending the hundred spirits" signifies how this water-fire refinement enables souls to undergo complete spiritual rebirth.
The entire ritual requires the master's sincere cultivation to resonate with heaven and earth. When the Primordial Yellow Flower Qi (the pre-heaven vital energy) descends, it enables the souls' five viscera to form immortal embryos, ultimately ascending to the Shangqing celestial realm. The scripture particularly emphasizes the inconceivable merit of this ritual—not only does it save wandering souls, but practitioners themselves also accumulate blessings.
The ceremony also respectfully invokes various deities for assistance, including the Yang Thunder God of Supreme Purity's Divine Ferocity, the Left and Right Guard Generals of Jade Purity, and others who govern water, fire, yin, and yang, collaborating to complete the refinement process.
This passage describes a Daoist ritual for the salvation of departed souls. It first introduces several deities who govern life and death: the God of Salvation from Death (who oversees the liberation of spirits), the Sovereign of Longevity from the Southern Pole (the Southern Pole Immortal, who presides over longevity), the Great God Sima of World Salvation (a high-ranking deity responsible for redeeming souls), the Compassionate Elder Han (a benevolent immortal official surnamed Han), along with the Southern Department deities of Fate and Records who extend life and dispel calamities. Together, they participate in this salvation ceremony capable of reviving the deceased.
After the ritual master returns to position, he guides the departed souls to receive precepts. The altar is solemnly arranged, with a single grain of millet suspended to symbolize the assembly of ten thousand deities, while the energies of Yin and Yang intertwine and the Qi of the Five Phases (Wood, Fire, Earth, Metal, Water) coalesce. First, the Gate of Refinement (referring to the purification of souls) is opened, then the Path of True Origin (the fundamental way of cultivation) is unblocked. The ritual respectfully invokes the Shangqing (Highest Clarity) tradition's celestial officials—including the Flying Primordial Soul-Summoning Talisman Master Xu and the Divine Tiger Pursuit officers—to lead the multitude of departed souls to receive the precepts.
The Heavenly Worthy of Fixed Contemplation in the Fragrant Forest (the presiding deity of the salvation ritual) admonishes the assembled spirits: "Since ancient kalpas of calamity, you have indulged in worldly desires, lost your original nature, remaining unaware as if in a dream, ceaselessly ascending and descending through the wheel of rebirth. Now by decree of the Heavenly Worthy, we reveal to you the law of karma, expound the profound principles, that you may awaken from delusion. You must cleanse your hearts and renew your minds, concentrating to receive these teachings."
The text then elaborates on the importance of precepts: "Wisdom gives rise to the root of precepts, and the True Dao is founded upon them. Through this, the Three Treasures of Daoism (the Dao, the Scriptures, and the Master) flourish, and all exalted immortals honor these disciplines. Boarding this dharma vessel of immortality, you may swiftly reach the realm of Great Existence (the Daoist ideal of eternal realm)." When the precepts are proclaimed, all celestial deities bow in reverence.
The Heavenly Worthy of Eternal Transmission of True Precepts (specialized in imparting disciplines) reveals: "The truth of Wuji (the Primordial Infinite), the essence of the Ultimate Dao—its wondrous fusion is serene, empty, and luminous. From the differentiation of the Primordial Unity, the Three Lights (sun, moon, stars) manifest. Heaven and Earth attain their true positions, while all things receive Qi to take form. Humans, the most spiritual beings, endowed with centered virtue, embody all principles and govern their entire being—this is called the indestructible True Void, your original face. Originally there was no distinction of past and present—how could there be life and death? What we call life and death is merely the gathering and dispersion of primordial Qi: gathered, it forms existence; dispersed, forms dissolve into emptiness."
"Due to a single mistaken thought in kalpas past, you have tumbled through cycles, revolving among the four modes of birth (from Buddhist cosmology, here referring to various rebirth processes), borrowing Earth Qi to form bones, flesh, and hair; Water Qi to create bodily fluids and essence-blood; Fire Qi to generate warmth; Wind Qi to produce movement. When this provisional body forms, your nature becomes attached to it: eyes crave forms, ears crave sounds, noses crave scents..." (The subsequent section describes the attachment of the six senses to their objects, explaining how original nature becomes obscured).
This scripture reveals how greed erodes human nature through the senses. The tongue craves delicacies, the body chases pleasures, and the mind obsesses over scheming—these desires cause people to lose their true nature. When the Six Dusts (form, sound, scent, taste, touch, and thought) invade the heart through the Six Roots (eyes, ears, nose, tongue, body, and mind), the Six Desires burn like raging fire.
People fail to realize that the sights, sounds, and fragrances passing through their senses are as illusory as flowers in the sky. What remains of exquisite flavors after they pass the three-inch tongue and slide down the throat? Such futile mental exertion, clinging to delusions, only mistakes suffering for pleasure. When impermanence (death) arrives, the body—composed of the Four Elements (earth, water, fire, and wind)—decays instantly, yet the accumulated karma persists across lifetimes, bringing forth the torments of hell, imprisonment, and unrelenting agony.
Out of compassion, the Patriarchs expounded the true Dao for future generations: Since you have the fortune to encounter the true teachings, awaken in time. In the past, deceived by the Six Roots and Six Dusts, you mistook illusion for reality—like embracing a thief as your own child—thus sinking into the cycle of affliction. Now that you know the body is destined for decay and the Six Desires are mere illusions, like flowers in the sky seen by someone with diseased eyes, understand that they have no true existence. The only indestructible reality is the Dharmakāya (true nature) inherent in all beings.
This Dharmakāya is formless, transcending sound, sight, scent, and taste—it cannot be measured by perception or knowledge. Vast enough to encompass the cosmos yet subtle enough to enter a hair’s breadth, it eludes those who seek it afar but is instantly recognized by the awakened as their original home. Fellow seekers, if you realize that all contrivances ultimately return to emptiness, and even distinctions of good and evil need not be pondered, your innate radiance will manifest—a brilliance so boundless that heaven and earth cannot contain it, outshining the sun and moon. With such mastery of the heart-mind, how could the bonds of karma and rebirth still restrain you?
As the ancients said: When one is no longer burdened by the physical form, the Great Luo Heaven (the highest Daoist paradise) appears before their eyes. If you fully grasp this truth, you will forever escape the Three Wretched Paths (hell, hungry ghosts, and animals), transcend the Five Sufferings and Eight Calamities, rise above the Three Realms (desire, form, and formlessness), and wander freely in the celestial realms of Shangqing. If not yet fully awakened, redouble your cultivation efforts.
This scripture primarily expounds on the Daoist practice of the Three Refuges ceremony, the Nine Authentic Precepts, and the salvation ritual for deceased souls known as the Refinement and Deliverance method.
It first instructs practitioners to devoutly take refuge in the Three Treasures: the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism), the Daojun of Numinous Treasure (Lingbao Daojun, the transmitter of the Dao), and the Celestial Worthy of Dao and De (Daode Tianzun, Laozi). Then it transmits nine fundamental precepts: loyalty to rulers, filial piety toward parents, abstaining from killing, avoiding sexual misconduct, refraining from theft, overcoming anger, eschewing deception, resisting arrogance, and wholeheartedly observing the precepts. The scripture emphasizes that these precepts were transmitted by Lord Lao (Taishang Laojun), and practicing without observing them would be like crossing a river without a boat—impossible to reach the other shore. By refraining from all evil and cultivating all good, one transcends dualistic distinctions of good and evil, attains the state where emptiness and form are both forgotten, and ultimately liberates from the cycle of rebirth.
The latter part concerns the salvation of deceased souls. Through the Water-Fire Refinement ritual (a Daoist salvation ceremony), the priest recites the "Chapter of the Hollow Cavern Generating Spirits" (a Daoist scripture for salvation) to assist the souls in undergoing purification through the process of Seven Returns and Nine Transformations (a Neidan term referring to repeated cycles of purification and sublimation). The scripture mentions the "Southern Palace" (where souls undergo refinement after death) and the "Celestial Worthy of Spirit Generation from the Nine Heavens" (the deity overseeing salvation). Through specific incantations, the priest guides the souls to receive refinement, ultimately transcending the Three Realms and becoming celestial beings.
The entire process embodies the Daoist cultivation principle of "internal and external cultivation in unison": one must cultivate body and nature by observing precepts while also assisting others' liberation through ritual ceremonies (Keyi).
This scripture describes the complete Daoist ritual for the salvation of departed souls. The ritual master visualizes the Qi of the Nine Heavens (the highest celestial realm in Daoism) while reciting the "Chapters of Divine Birth" scripture, employing water-fire refinement talismans and incantations to purify the deceased. Through this refinement process, the soul becomes as pure as a jade-carved infant, standing upon lotus blossoms, prepared for ascension to the celestial realms.
The ceremony invokes multiple divine beings for assistance: the Flying Origin Soul-Gathering Attendant Xu (a divine general who guides souls), the Golden-Flowing Fire-Bell Thunder General Liu Tianjun (a thunder deity wielding celestial authority), and the Divine Tiger Soul-Retrieving Officers (spirit officials who summon wandering souls). Together they escort the departed toward heavenly ascent. The master ceremonially reads the Edict of Celestial Ascension and Liberation, leading the soul in paying final respects to the Three Pure Sovereigns (the supreme triad of Yuqing, Shangqing, and Taiqing), the Ten Radiant Celestial Worthies, and the Three Cloud-Ruling Patriarchs (deities governing the layered heavens of Yunxiao, Qiongxiao, and Bixiao).
In the concluding section, the master humbly acknowledges his limited cultivation, beseeching divine forgiveness for any ritual imperfections while praying for the deceased's ascension and the benefactor's blessings. He expresses the universal vow of salvation, hoping all practitioners may "attain the Dao through learning, achieve immortality through seeking"—bringing liberation not only to ancestral spirits but also to orphaned souls in the underworld.
The ceremony culminates with chanting the "Scripture of the Divine Incantations of the Primordial Sovereign" ("Xu Huang" being an honorific title of the Celestial Worthy of Primordial Beginning), expressing gratitude to all protective deities and spirit soldiers involved. Through this complete liturgical procedure (Keyi), the departed soul undergoes purification and sublimation, ultimately reaching the state of "accumulating merit to become a sage."
This scripture describes a Daoist "Refinement and Salvation" (liandu) ritual—a ceremonial practice for liberating deceased souls—where the ritual master summons various deities to protect the altar space.
The master first reverently invokes two Thunder Department deities from the Shangqing (Highest Clarity) tradition—Divine Fervor Gou Jun and Bi Jun—along with the Jade Clarity Realm's (one of the Three Pure Ones' domains) guardian generals Wang and Zhao. Next, he summons the Great General of Flowing Gold Fire Bells (deity overseeing fiery ritual implements), the Soaring Dragon Celestial Xu the Soul-Gathering Emissary (official responsible for guiding souls), the Celestial Healer Gongcao (medical deity) and his talisman-bearing subordinates, as well as the Divine Tiger Pursuit Officers (tiger-shaped spirits tasked with retrieving souls).
Simultaneously, all participating ritual officers are invited, along with every rank of celestial officers belonging to the lineage's registered Fulu (talismans and registers) system, local City Gods (chenghuang, municipal guardians), and Earth Deities (sheling). Now that the Refinement ritual has been perfectly completed, the master leads disciples in chanting the Wonderful Scripture of the Numinous Incantations of the Empty Sovereign, offering special gratitude to the assembled deities.
It is prayed that the deities may withdraw the altar's Star and Guideline formations (ritual arrays) back to the celestial realms, dismantle the symbolic underworld pond before the altar, and escort all beings from the dark depths to attain salvation. Finally, the merit is dedicated—may accumulated virtues assist cultivators in achieving immortality, ascending step by step the immortal ranks. The repeated "ascending immortal ranks" serves as emphasis, while "xianglai" (literally "heretofore") functions as the classic Daoist scripture closing formula.
Source text: Kanripo 漢籍リポジトリ（KR5g0029）; Licence: CC BY-SA 4.0 · Report an error / feedback