《無上玄元三天玉堂大法》Vol. 16

Chapter 18 of Volume 16 in the Supreme Mysterious Primordial Three Heavens Jade Hall Great Method elucidates the profound meaning of soul salvation. The Patriarch reveals that the essence of liberating wandering souls lies in using "truth" to awaken "delusion." During life, people lose their original nature (true essence), and after death, they further discard their true nature. Once true nature is lost, all kinds of delusions arise and manifest, leading to suffering and karmic retribution. The sages established these teachings precisely to use true nature to dispel delusions.

When human hearts lose their true essence and descend into the underworld, even a thousand sages would find it difficult to offer salvation. Only by employing true nature to break through delusions, allowing confused souls to awaken in purity, can they escape the sea of suffering and cease their entanglements. This is the very intention behind the compassionate establishment of the Daoist teachings by the Dao Ancestor (Taishang). If practitioners fail to grasp this point and rigidly recite texts or perform rituals as mere formalities, exhausting themselves with all-night chanting and daily toil, it brings no real benefit to the deceased. Hence, this chapter on salvation methods was established—to guide people in sincerely liberating wandering souls without being misled by superficial appearances.

When a practitioner's mind is clear and their original nature shines brightly, with nothing but true nature present, only then can the salvation of souls from the sea of suffering yield truly immeasurable merit.

Regarding the Six Jias (referring to the celestial stem-branch combinations of Jiazi, Jiayin, Jiachen, Jiawu, Jiashen, and Jiaxu), Jia belongs to the east, representing the generative qi of growth and the benevolent virtue of endless renewal. The south refines with fire, the west hardens with metal, and the north chills with water—none of these directions embody pure qi. Without the Six Jia Divine Generals guarding the eight directions, wandering souls would struggle to access the true qi of perpetual renewal and reach the ritual altar. Thus, the Great Method first employs the Six Jia Divine Generals to clear the path.

The Six Jia Guidance Talisman (Fulu) serves as a credential to open the road to the underworld. Its inscription roughly conveys: "This talisman descends to the nine springs and the path of the underworld, dispelling darkness to restore the Three Lights (sun, moon, and stars). The Six Jia connect yin and yang, granting ghosts pardon and illumination. The underworld officials must not obstruct but deliver this swiftly, as if conveying urgent documents."

This talisman must be drawn before summoning the deceased, written with cinnabar on yellow paper, sealed, and then burned for dispatch. The Patriarch laments how confused worldly people are—with unrighteous hearts in life, their paths to the underworld naturally become blocked. Without the Dao Ancestor's compassionate light shining universally, wandering souls would find it hard to reach the ritual altar. Only with this talisman can the road to the underworld become bright and unobstructed.

This passage describes three Daoist ritual techniques for guiding departed souls: the Path-Opening Talisman (开通冥路符), the Purification Rite (沐浴法), and the Corpse-Cleansing Talisman (荡尸符).

The Path-Opening Talisman requires the ritual master to inscribe the fu (符箓) with cinnabar on blue paper before burning it during the soul-summoning ceremony. The talismanic text informs the mountain deities, water spirits, and celestial guardians along the path to Mount Tai (泰山) to immediately clear the underworld passage, ensuring the soul's smooth journey to the ritual altar. While performing the rite, the master visualizes the Three Lights (三光) of their own essence (Jing), vital energy (Qi), and spirit (Shen) merging with celestial radiance to illuminate the underworld path, simultaneously envisioning the Compassionate Lord Taiyi (太一慈尊) sprinkling purifying willow branches throughout the netherworld.

The Purification Rite serves as a cleansing ceremony for departed souls. The scripture explains that while alive, humans become tainted by the Six Dusts (六尘 - form, sound, scent, taste, touch, and mental constructs), and these impurities cling to their souls after death. Through the ritual master's empowered sacred water - not physical washing but spiritual purification - these karmic obstructions and delusions are cleansed.

The Immortal's Corpse-Cleansing Talisman (仙人荡尸符) and the Numinous Source Irrigation Jade Talisman (灵源灌溉玉符) form a complementary pair. The former's incantation emphasizes washing the soul with Hua Pool (华池 - symbolic celestial waters) to purify the Six Dusts, while the latter's chant further irrigates the soul with waters from the Numinous Source (灵源 - the primordial wellspring of life), granting spiritual rebirth. Both talismans must be activated with the imperative phrase "急急如律令" (immediately in accordance with the ordinance), signifying instant efficacy.

These techniques embody core Daoist soteriological principles: through talismanic power (符箓), visualization, and ritual performance, they liberate souls from underworld suffering, bestowing purity and liberation.

The Wushang Xuanyuan Santian Yutang Dafa (Supreme Mysterious Primordial Three Heavens Jade Hall Great Method) scripture presents several essential Daoist ritual techniques and talismanic formulas for purification, healing, and salvation of departed souls. Here is a modern interpretation:

Regarding purification methods, the text describes how fragrant clouds and sweet dew cleanse the underworld, removing karmic obstructions and defilements from wandering souls. When the three Hun souls (in Daoism: Taiguang, Shuangling, and Youjing - the spiritual, ethereal, and earthly souls) return to their original purity, they transcend their decaying physical forms and move freely through the realm of emptiness. The accompanying "Dangzhuo Chenlao Fu" (Purifying Worldly Afflictions Talisman) emphasizes using cosmic forces to cleanse three types of defilement: celestial impurities are cleared by the Three Lights (sun, moon, stars), human defilements by incantations, and earthly contaminants by ritual water, ultimately achieving union with the Dao.

The "Tianyi Quanxing Fa" (Celestial Physician Whole-Body Restoration Method) specifically heals souls who died from illness, injury, or war. These spirits, clinging to unresolved attachments, continue suffering from their afflictions with fragmented, formless souls. The compassionate Laozi established this method using the "Sanbu Bajing Tongzhen Fu" (Three Sections Eight Sceneries Communion Talisman - corresponding to eight key points in three body regions) and "Tianyi Fuli Zhibing Zhenyuan Fu" (Celestial Physician Official's True Primordial Healing Talisman) to reintegrate scattered souls. The accompanying incantation describes how when heaven and earth become clear, yin corpses return to their essence as yang qi rises, ultimately restoring complete spiritual form.

The "Jiansheng Danghui Fa" (Birth-Witnessing Defilement-Cleansing Method) specializes in saving women who died in childbirth. These souls, burdened by excessive earthly passions and unresolved grievances, suffer in the Blood Lake Hell with the torment of mother-child separation and blood-stained bondage. Through special ritual power, this method purifies their bloody defilements for liberation. The text particularly notes this as a unique salvation method for childbirth-related deaths.

All these rituals emphasize the urgent command "Jiji rulü ling" (Immediately according to the statute ordinance!), reflecting the authoritative and time-sensitive nature of Daoist ritual practice. Collectively, they demonstrate the Daoist systematic approach to soul salvation through purification, healing, and liberation.

This records several important talismans (Fulu) and ritual methods used in Daoism for liberating deceased souls and purifying the Blood Lake Hell—a special hell realm where women may fall due to the blood defilement associated with childbirth.

The first is the "Talisman for Cleansing Blood Lake Filth," specifically designed to resolve karmic obstructions from childbirth. The incantation's essence states: The divine beings of the Nine Heavens will help untie the knots of childbirth (referring to karmic obstacles from bearing children), clear the roots of the placenta, sever the sources of death, cleanse the impurities of Blood Lake Hell, and make the hell officials cease their harassment. Through the power of the Primordial Lady (a high-ranking female divinity), the physical form is restored, while the Director of Fate oversees the rebirth process, enabling the deceased soul to regain complete form like a ten-month pregnancy. It concludes by emphasizing the immediate execution of the Supreme Lord Lao's (one of Daoism's highest deities) divine decree.

The second "Talisman for Form-Returning and Womb-Separation" incantation declares: The jade light of the Nine Elders' Immortal Capital (a celestial realm) can dissolve the knots of childbirth, allowing the deceased soul to regain youth. The Great God of Birth Supervision (deity overseeing reincarnation) will descend with immortal attendants to sever the roots of death and wash away karmic transgressions. It enables mother-child separation (liberating deceased mothers), cleanses bloody defilements, and permits audience at the Jade Court (celestial palace). After receiving the talisman's refinement, souls can be liberated to the Vermilion Palace (a Daoist paradise for redeemed souls).

Next are instructions for using two banner talismans:

The "Spirit-Transfer Banner Talisman" requires the Sun Mudra (hand seal technique) to channel solar essence (Yang Qi). When raising the banner, visualize your temples connecting with the banner while reciting the Solar Lord's incantation, envisioning a crimson sun illuminating the underworld.

The "Yellow-Returning Banner Talisman" uses the Moon Mudra to channel lunar essence (Yin Qi), visualizing the moon-points connecting with the banner during raising. It's accompanied by the Lunar Lord's incantation, imagining moonlight brightening the dark realms.

The ritual master explains: The Spirit-Transfer Banner should be made of deep crimson silk symbolizing the sun, while the Yellow-Returning Banner uses yellow silk representing the moon. Both banners measure twelve feet in length.

Finally, the "Three Lights Universal Offering Celestial Kitchen Talisman" incantation states: Beings across the Three Realms and Six Paths often hunger due to delusions, but the numinous essence condensed from the Three Lights (sun, moon, stars) transforms into spiritual sustenance. From celestial deities above to hell beings below, all may partake in this offering, joyfully attaining the state of Xiyi (the Daoist ideal of serene emptiness).