《無上玄元三天玉堂大法》Vol. 20

This passage expounds the principle of "attaining liberation while still embodied" (achieving transcendence through cultivation during one's lifetime). The Patriarch explains that the scripture's phrase "those who attain liberation while embodied shall endure through all kalpas" originally referred to practitioners who achieve Dao-realization while alive. However, later generations misunderstood this teaching, abandoning self-cultivation in favor of relying solely on zhaijiao (Daoist purification rituals) for posthumous salvation—a fundamental distortion of the Dao's true purpose.

"Embodied existence" refers to our present physical form, while "attaining liberation" means transcending worldly bondage through Dao cultivation to become a zhenren (perfected being). This leads to the formation of an immortal body that remains indestructible through cosmic cycles. Yet modern practitioners paradoxically prepare for death while still living, putting the cart before the horse.

The Patriarch clarifies that Lord Laozi (the supreme Daoist deity) established these keyi (liturgical norms) only because he observed humanity's obstinate delusions. Those truly capable of self-cultivation can freely traverse celestial realms without needing such salvific methods.

The text then discusses innate human differences: among all beings, humans possess the most refined spiritual essence, yet exhibit vast disparities in character—nobility and baseness, wisdom and folly, wealth and poverty, longevity and early demise. These stem from different rebirth origins: those reborn from heavenly realms maintain benevolent hearts; those from spirit realms are intelligent but cunning; human rebirths yield cultured propriety; while those from hell, hungry ghost, or animal realms often manifest deformities, poverty, violence, or lawlessness. Thus liberation methods must be adapted accordingly.

Worldly power and wealth derive from past-life virtue accumulation: practicing Daoist faith, building bridges and roads, charitable giving, and other good deeds. Such individuals may be reborn in human or heavenly realms according to their merit. But those who commit evil while enjoying blessings will descend into hell after death. It was out of compassion for such beings that Lord Laozi specially established these liberation methods.

(Note: The "six rebirth paths"—heavenly, spirit, human, hell, hungry ghost, and animal realms—reflect Daoist cyclical rebirth concepts influenced by Buddhist thought.)

This scripture elucidates the Daoist regulations concerning the salvation of departed souls, specifying which individuals may receive deliverance and which may not. The privilege of bypassing underworld judgment to directly attain the status of a zhenren (Perfected Being) after death is reserved exclusively for those who diligently observed precepts and cultivated the Dao during their lifetime.

However, there are several categories of individuals who cannot be redeemed:

1. Military commanders who led troops in battle (due to the heavy karma of killing, their names are already recorded in the underworld's black registers)

2. Officials overseeing judicial punishments (as they are reincarnated underworld bailiffs from past lives, only rebirth into wealthy families may be arranged for them)

3. Profligate scions of wealthy households (who are actually possessed by wandering spirits, their prosperity being transient)

4. Impoverished vagrants (whose present suffering results from misdeeds in past lives, destined to become low-ranking ghosts after death)

Those eligible for salvation include:

Ordinary virtuous people and sincere monastics devoted to spiritual cultivation. For these individuals, altars may be erected to perform ritual ceremonies (zhaijiao), submitting petitions to celestial and underworld authorities. Through the use of fulu (sacred talismanic documents), their karmic records may be purified. The specific preparations require the "Four Treasures of the Study" (writing brush, inkstick, paper, and inkstone - the latter may be substituted with paper or wood versions). Seventy-two jade talismans for karmic amendment (crafted from catalpa wood and inscribed with cinnabar) must be burned while petitioning the Great Emperor of Eastern Peak (the deity governing the underworld) to erase transgressions and inscribe their names in the celestial jade registers.

The text emphasizes that ordinary people without spiritual attainment inevitably become low-ranking ghosts after death. During their lifetime, their names are already recorded in the seventy-two underworld registers (which maintain correspondence with celestial records). For each register, a complete set of stationery must be prepared and burned, accompanied by the appropriate talismanic incantations for karmic amendment, to facilitate their deliverance.

This scripture records Daoist rituals and talismans (fulu) designed to help devotees eliminate karmic obstructions and receive divine protection. It primarily contains three types of talismans:

The first is the "Supreme Life-Giving Sin-Eradicating True Talisman," inscribed with cinnabar on thirteen cypress wood slips and encased in a blue cover. This talisman must be presented to the underworld's Spring Bend Office, the Northern Capital Luofeng (the Daoist bureaucratic system of the netherworld), and the Three Officials with Nine Bureaus (the celestial, terrestrial, and aquatic administrators and their subordinate offices). It petitions for the elimination of sins accumulated over three lifetimes, requesting the devotee's name be erased from underworld registers and recorded instead on the celestial Jade Slips. The document concludes with instructions for swift delivery and specifies the ritual's execution date.

The second is the "Supreme Life-Saving Sin-Pardoning Jade Talisman," written with cinnabar on three cypress wood slips with a yellow cover. Addressed to the Three Primes (sanyuan) and Three Officials' subordinate offices, it implores them to follow the Dao's decree in pardoning transgressions, enrolling the name in immortal registers (xianji) so the devotee may ascend to immortality after death.

The third type consists of protective charms, differentiated by gender. Male devotees receive guardianship from the "Mystically True Great Guardian Deity," while female devotees are protected by the "Jade Maiden Eying of the Blossom." These deities arrive with a million attendants to safeguard the devotees until their life's end, when they will ascend together. The charms are written with cinnabar on yellow paper and given to devotees for constant wear.

The scripture concludes by noting that initiates should also prepare the "Yellow Register of Salvation from Suffering" in advance. This document petitions the Three Heavens' celestial gate (the abode of Daoism's highest deities) to sever karmic roots and transfer the name to immortal registers, requiring official seals for validation.

These rituals exemplify Daoist cultivation methods that employ talismans and documents to communicate with deities, resolve misfortunes, and ensure divine guardianship leading to ascension. Each talisman follows strict specifications regarding materials, colors, and recipient deities, reflecting the precision of Daoist liturgical practice.

This passage is a ritual document from the Daoist scripture The Supreme Mysterious Primordial Three Heavens Jade Hall Great Method, concerning ceremonies for the salvation of departed souls. Its primary purpose is to petition various deities (honored titles) to pardon the sins of the deceased and assist them in escaping the suffering of the underworld.

The text begins by listing the names of fifteen Salvation Celestial Worthies (such as the Jade Treasure Imperial Sovereign and the Supreme Ultimate Most Exalted), deities specifically responsible for delivering souls from suffering and absolving their karmic burdens. These are followed by other Daoist divinities like the Three Treasures and Nine Radiance Lords, as well as the various Jade Hall officials, collectively forming the pantheon invoked in this salvation ritual.

The "Primordial Commands" mentioned refer to pardon documents issued by the highest deity, the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun). The "Yellow Register and White Slips" are two important ritual documents used in Daoist purification ceremonies (Zhaijiao). These texts are transmitted to the various administrative levels of the underworld (such as the Three Officials, Nine Bureaus, and One Hundred Twenty Offices), demanding the pardon of an individual’s sins and the transfer of their name from the underworld’s register of offenses to the celestial roster of immortals.

The ritual employs a special talisman called the "Golden Register of Longevity," inscribed with phrases like "The Supreme Pre-Cultivation Golden Register of Longevity." Those who possess this talisman are said to bypass judgment in the underworld after death, ascending directly to the "Vermilion Palace" (a Daoist term for the southern celestial paradise). After undergoing nine refinements, they achieve the perfected state where both form and spirit attain sublime harmony.

The final section explains the method of using the document: one half is burned as an offering to the celestial court, while the other half is kept by the living as a protective charm. This ensures that the deceased will "forever leave the dark underworld" and ascend directly to the immortal realm. The six vertically inscribed characters at the end—"Supreme Longevity Refinement of Perfection"—likely indicate a special talismanic format.

This passage reflects the Daoist belief in using talismans (Fulu) and liturgical rites (Keyi) to aid the salvation of souls, showcasing the vast pantheon and intricate salvation rituals within Daoism.

This scripture contains two main sections: the first describes the salvific functions of the Great Emperor of the South Pole and his subordinate deities (such as the Lord of Longevity, Lord of Salvation, Lord of Life-Registry, etc.), while the second presents the precepts known as the "Nine Authentic Precepts."

The first half enumerates fifteen divine lords under the Great Emperor of the South Pole, each governing distinct domains like longevity, salvation, life-registry, and lifespan extension. The scripture recounts how the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism) issued a decree through golden registers and white tablets (important Daoist documents) to the Vermilion Palace of Flames in the Cinnabar Heaven World (a southern paradise in Daoism responsible for soul deliverance). Lords like Han Jun were tasked with redeeming departed souls and recording virtuous deeds, enabling the deceased to ascend directly to the Cinnabar Heaven paradise without undergoing underworld judgment.

The latter half details the "Nine Authentic Precepts," fundamental Daoist ethical guidelines:

1. Filial piety toward parents

2. Loyalty to one's sovereign

3. Non-killing and compassion

4. Chastity and upright conduct

5. Non-stealing and selfless giving

6. Non-anger and harmonious relations

The text explains that those who observe these precepts during their lifetime while carrying the "Talisman of Salvation, Suffering, and Longevity" (a protective fulu) will not only receive blessings in this life but also ascend directly to the Cinnabar Heaven realm after death, bypassing the cycle of rebirth. Finally, it specifies that these sacred documents should be inscribed in gold characters on blue silk and mounted with yellow damask, reflecting the solemnity of Daoist liturgical texts.

This passage discusses the precepts and ritual procedures that Daoist practitioners must observe when undergoing initiation (formal ordination as cultivators).

First, it enumerates nine fundamental precepts: the seventh prohibits deceiving or harming virtuous people, the eighth forbids arrogance and disrespect toward truth, while the ninth requires single-minded devotion to upholding the precepts—only then will the guardian deities of the precepts offer protection. After selecting an auspicious time, the master must formally announce the initiate's religious rank and name.

The master explains: Disciples receiving initiation must first eliminate the "Three Calamities" (referring to water, fire, and wind as natural disasters), be freed from the "Nine Misfortunes" (nine types of adversity), and liberated from the "Five Sufferings" (five kinds of human hardship) before becoming true cultivators. Without removing these disasters, practitioners will encounter illness during cultivation; without eradicating the roots of negative karma, it will be difficult to attain the Dao and achieve perfection.

Special emphasis is placed on eliminating the "Three Worms" (also called the Three Corpses, referring to three malevolent spirits that inhabit the human body) and purging "dark po souls" (unwholesome mental states). Practitioners must purify both body and mind, abstaining from alcohol, lust, anger, greed, and other vices. Otherwise, even if nominally entering the Daoist path, they will still be classified among the ghostly realms.

The text then describes the application methods for three important talismanic incantations:

1. The Jade Talisman for Eliminating the Three Calamities must be proclaimed at the altar during initiation, beseeching blessings so the initiate may stand among the immortals.

2. The Incantation for Overcoming Misfortune invokes the circulation of Dao-Qi, ensuring the initiate's name is registered in the celestial records and permanently freed from disasters.

3. The Talisman for Eliminating the Three Corpses and Purifying the Seven Po Souls must be recited seven times before burning at the altar, praying that the Three Corpses dissipate with the talisman, the seven po souls are purified, virtuous gates opened, and evil pathways sealed.

Finally, the master emphasizes: Only after eliminating the Three Calamities and Nine Misfortunes, subduing the Three Corpses and Seven Po Souls, and further transcending the Five Sufferings can one truly embark on the path of cultivation. The mentioned "Talisman for Liberating from Love's Suffering" specifically aids practitioners in freeing themselves from emotional attachments.

This scripture discusses three types of purification talismans (fulu) and cultivation methods, each corresponding to essential practices for the heart, body, and essence (jing).

The first is a talisman for purifying the heart-mind. The core teaching is that genuine talismans help people transcend suffering and purify the mind. The spirit (shen), as the root of human consciousness, must remain as pure as refined elixir, maintaining inner clarity. By avoiding indulgence in desires and chaotic thoughts, and by cultivating day-and-night tranquility, one can escape the sea of suffering. Practitioners must engage in continuous cultivation like turning the Dharma wheel, ultimately transcending the cycle of rebirth and ascending to the realm of the Three Pure Ones (Sanqing), the highest Daoist paradise. The master instructs disciples at the altar: the heart is the dwelling of the spirit and must remain immaculate. If defiled, the spirit becomes scattered and confused, leading to descent into lower realms. Practitioners should minimize distracting thoughts and desires, allowing the heart to become as full and luminous as the full moon—then attaining immortality becomes effortless.

The second talisman concerns the body. It emphasizes maintaining the body like an evergreen sacred tree, unassailed by external evils and preserving youthful vitality. One must abstain from desires, greed, and anger, cleansing all sensory disturbances (the "six dusts" of sight, sound, smell, taste, touch, and thought). The master explains: the body is the vessel of desire—eyes gaze, ears listen, and the physical form chases external things, toiling for worldly gains. After receiving initiation, one must cherish the body, avoiding reckless actions so that it remains free from suffering.

The third talisman safeguards the primordial essence (yuanjing), the vital life force. It states that jade talismans protect the spirit (shen), stabilizing consciousness and preventing the loss of essential energy. By maintaining purity of body and mind and refining the inner self through talismanic practice, one can solidify the primordial essence and achieve the Daoist path. The master emphasizes: primordial essence is the refined core of the human body. Ordinary people deplete their true essence through indulgence without realizing it. Thus, the sages advise, "Do not disturb your primordial essence, and you will attain longevity." Practitioners must cultivate stillness and restraint, strictly preserving their essence without leakage—only then can they gradually attain the state of an immortal.

Each talisman concludes with the phrase "as commanded," signifying that these teachings carry the sacred authority of the Celestial Worthy’s decree. The entire system emphasizes purification of heart, body, and essence as the path to transcendence, ultimately leading to ascension to the highest Daoist realms.

The human primordial spirit (Shen) is the sovereign ruler of bodily life activities. Ordinary people, burdened with excessive desires and clouded by ignorance, cause their primordial spirit to lose its proper dwelling within the body. When the heart-mind constantly chases external distractions, the body becomes like withered wood, with the nine apertures (eyes, ears, nose, mouth, etc.) blocked and unable to generate the luminous power of the spirit within. Thus, the Central Yellow Scripture states: How lamentable that the mysterious palaces within the human body (referring to the upper, middle, and lower Dantian)—these twelve-tiered towers meant to house the primordial spirit—have instead become nests for the Three Corpses (the three malevolent spirits believed to reside in the body according to Daoist teachings). In this way, the primordial spirit is gradually exhausted.

The maxim of Celestial Master Zhang (Zhang Daoling, founder of Daoism) states: A chaotic mind depletes the primordial spirit, and when essence (Jing) is exhausted, the physical form withers. If one defiles the methods transmitted by the Most High Lord Lao (Laozi) and spends their days associating with ghosts and demons, is this not tormenting their own primordial spirit? Now that you have received this salvation ritual, you must constantly guard the chamber of the heart-mind, free from deluded thoughts, so that both body and spirit may attain the mysterious state and merge as one with the Dao.

The incantation of this "Talisman for Liberating the Suffering Body and Weary Soul" says:

The jade talisman protects the primordial spirit;

The jade talisman connects to the realm of truth.

The talisman stirs wondrous transformations,

Turning into true essence to nourish the divine spirit.

The heart-mind remains unmoved by external things;

The spiritual platform (the heart-mind) remains forever pure.

Without greed, indulgence, confusion, or lust,

The hun and po souls become clear and upright,

And the myriad energies within the body endure.

Thus, one will not experience suffering or affliction,

And the body will naturally radiate light.

The deities of the Three Realms (Desire Realm, Form Realm, and Formless Realm) will all offer protection;

The Five Thearchs (the divine rulers of the five directions, such as the Green Thearch of the East) will come to welcome you;

Ten thousand spirits will bow in reverence,

And your name will be recorded in the Shangqing celestial realm (one of the highest heavens in Daoism).

All this shall be accomplished according to the will of the Most High Lord Lao.

The master says: When the primordial spirit remains within the body, the hun and po souls are at peace. But when the chamber of the heart-mind is disordered, the corpse-possession (the turbid yin energies opposed to the spirit) gives rise to all manner of desires—greed, anger, worry, overthinking, sorrow, indulgence, craving fine clothes and rich food, lust and debauchery—these are the nature of the corpse-possession. If a person can guard their true nature, eliminate delusions, and purify the chamber of the heart-mind, the hun and po souls will remain forever tranquil and unified. But if one fails to preserve their true nature, allowing the spiritual aperture (the Mysterious Pass, a key point in cultivation) to become turbid, the primordial spirit scatters, essence declines, and the corpse-possession runs rampant, nearly dissipating the hun and po souls. Once the souls dissipate, one drifts further from immortality and closer to becoming a ghost. From this moment, having received liberation, do not forget the intention to cultivate the Dao, and do not exhaust your primordial spirit. Only when the primordial spirit remains undistracted will the hun and po souls naturally settle—this is the foundation for beginning preparatory cultivation (cultivation for future rebirth).

The master further says: Though those who receive liberation have passed through the Gates of Five Sufferings (the five ordeals believed to follow death in Daoist tradition), their mortal flesh still remains—they have not yet departed this world and must still guard against the stains of desire, violations of precepts, and ordinary human behavior. Though the talismans have liberated them from the suffering brought by the Peng Corpse (one of the Three Corpses), they must still uphold the Ten Precepts (fundamental Daoist ethical guidelines), which address common human faults. If one can observe them without transgression, they may barely avoid error. But if one believes that receiving the preparatory register (a document listing celestial names) guarantees immediate ascension to the heavens, such hopes will likely remain unfulfilled. Those who receive liberation must diligently uphold the precepts, and the ritual master presiding over the salvation rite must clearly admonish them before the altar:

The first precept is to reverently serve the Three Truths with incense offerings. The Three Truths are the Three Treasures of Daoism: the Dao (the ultimate reality), the scriptures (the teachings), and the master (the lineage transmission).

This scripture outlines the five fundamental precepts that Daoist disciples must observe after receiving initiation (formal ordination as a Daoist priest):

First, after entering the Daoist tradition, one must sever all connections with folk deities. If previously worshiping other divinities, one should respectfully bid them farewell with offerings of incense, flowers, wine, fruits, and scriptures. For those formerly practicing Buddhism, they may place the Three Pure Ones (Sanqing) — the supreme Daoist deities — above Buddhist statues, but never allow Buddhist images to occupy a higher position than Daoist divinities.

Second, ordained disciples must daily offer incense with devotion, strictly observe purification rituals, and recite orthodox Daoist scriptures like the Scripture of Salvation (Duren Jing) and Chapters on the Birth of Spirits (Shengshen Zhang). Those who persist in disbelief or slander the Dao will have their transgressions recorded by the Three Officials (Heavenly, Earthly, and Water Officials), resulting in a twenty-year reduction of lifespan.

Third, one must maintain virtuous thoughts, refraining from harming good people, envying the worthy, sowing discord, spreading rumors, fraud, or exploitation through cunning or force. If initiates fail to reform, guardian deities will report their offenses to the Three Officials, diminishing their blessings and prosperity.

Fourth, practitioners should cultivate purity of body and mind, gradually distancing themselves from desires. Particularly crucial is abstaining from lustful thoughts and avoiding places of carnal pleasure. Even marital relations should be moderated, with complete abstinence required during specific precept periods. Only through such discipline can one earn the respect of spirits and approach the immortal path.

Fifth, maintain a light diet and abstain from wanton slaughter of livestock. Ideally, one should adopt long-term vegetarianism; if this proves difficult, begin by keeping vegetarian mornings at minimum. Essential fasting days include the Three Primes festivals (Shangyuan, Zhongyuan, Xiayuan), the Eight Solar Terms (beginning with Spring Commencement), Gengshen and Jiazi days, and one's birth-year day. Each fasting period requires abstaining from sexual activity the day before, avoiding meat on the main day, and resuming normal diet only on the third day.

The merit of purification practices is meant as preparation for the future, but if one merely seeks immediate ascension and deliverance through them, such wishes may prove futile. Instead, they might invite censure from the Three Officials (Tianshi, the Daoist deities of Heaven, Earth, and Water who oversee human conduct), face scrutiny from the underworld courts, and ultimately endure suffering amid the biting winds of judgment on cold, dark nights.

Sixth Principle: Having received the Dao's teachings, one should minimize worldly distractions in daily life. Beyond basic necessities like food and clothing, let all else follow its natural course without forced pursuit. Just as birds and beasts unfailingly find insects and seeds for sustenance, so too does Heaven nurture all beings. Humans dwelling between heaven and earth are allotted their destined blessings—excessive scheming only violates the Dao's principles.

Seventh Principle: After initiation, take compassion as your foundation and accumulate "hidden virtue" (good deeds done without seeking recognition). Assist others within your means: exonerate the wrongly accused, mediate conflicts, reconcile family disputes, guide wayward youth with reason, feed the hungry and thirsty, heal the sick, and relieve those suffering cold and starvation. Do not dwell on what others owe you, but always seek to repay your own debts to others. Only through such cultivation can one accumulate blessings connecting the human and celestial realms. Those who assume preordained rituals alone guarantee transcendence risk serious delusion.

Eighth Principle: Should initiates focus solely on their own deliverance while neglecting ancestors suffering in the underworld, would this not contradict the scripture's teaching that "seven generations of ancestors ascend, eternally freed from ghostly officials"? Ancient cultivators all achieved the Dao only after first delivering their forebears. To liberate ancestors, extravagant expenditures on grand Jiuyou Huanglu rituals (large-scale salvation liturgies) aren't essential—the key lies in amassing hidden virtue. The simplest method follows Supreme Ultimate Immortal Ge Xuan's (founder of the Lingbao tradition) refining techniques, requiring minimal cost. If incapable personally, engage virtuous masters monthly to perform them. While Buddhist relatives may chant sutras and administer underworld precepts (salvation rites), Daoist refining methods remain more potent.

This scripture elucidates the essential methods for Daoist practitioners (Daozi) to liberate ancestors and elevate their spiritual state through orthodox Daoist practices. It first emphasizes that cultivators, having received great grace from Lord Lao (the supreme deity of Daoism), must strictly follow the Taiji Sacrificial Refinement rituals of their tradition when delivering ancestors. Using methods from other traditions like Buddhism would incur punishment from the Nine Bureaus and Four Offices (Daoist divine institutions).

Practitioners must understand nine key principles: After successful liberation, one should regard all beings equally, resolve personal grievances, and maintain impartiality; both enmity and favor should be balanced without clinging to karma. Ten essential points clarify: True immortals attain the Dao through personal cultivation, and while preparatory merits may help avoid hell and ascend directly to heaven after death, they ultimately cannot match the profundity of actual practice.

The cultivation method takes "preserving authenticity and upholding righteousness" as its foundation, with scripture recitation and vegetarianism as secondary supports. Though Daoist methods are vast, those without innate spiritual roots will struggle to encounter enlightened teachers. Here, a simple method is transmitted: Withdraw the mind for inner observation, and through serene sitting, natural meditative stability and wisdom will arise, allowing vision of the Jade Pure Realm (one of Daoism's highest heavens). This profound stillness gradually liberates from the cycle of life and death. Those with shallower roots may begin with fasting and wearing preparatory talismans while awaiting favorable conditions.

The final section outlines the practice sequence: First purify the corpse-hun (corporeal turbidity) through liturgical rituals, receive the Ten Precepts, wear talismans that eradicate karmic roots, then undergo the trial of water-fire refinement (Daoist purification rites) before formal initiation into liberation. The entire process emphasizes that inner cultivation outweighs external form—true awakening is the fundamental means of transcendence.

The master said that those who consider the Water-Fire Refinement Rite (a Daoist ritual for liberating departed souls) as mere superficial ceremony have failed to grasp its true meaning. If the recipients of liberation weren't deceased souls, why would they need to undergo water and fire? How could it even be called refinement?

Ordinary people, with their nine orifices (eyes, ears, nostrils, mouth, etc.) blocked, cannot generate divine light within their bodies. They possess physical form but wander like soulless shells. True refinement isn't about tempering the physical body, but cultivating the spiritual soul. When the inner deities are properly refined, they naturally radiate brilliance, making the body's golden towers and jade chambers (referring to vital organs) glow with divine nature. Once these deities manifest, corpse-qi dissipates and yin-hun scatters, leaving the yang-shen complete—naturally transcending calamities and demonic obstacles to ascend beyond the mundane. Without refining the spiritual soul, the hun weakens while the po dominates; corpse-dust brings disorder, breeding illness and hastening death, forever binding one to the lower realms as a ghost. Even preemptive cultivation of virtue cannot secure liberation without this understanding. Practitioners must grasp this truth.

Regarding the method of water-fire refinement for preemptive cultivation:

The master explained that even those cultivating virtue in advance must establish a refinement altar. Following the ritual, the recipient first enters the water pool—where talismans are blown and burned—then proceeds through the fire pool with the same procedure. Only after completing both stages can they receive the Nine Perfect Precepts (essential Daoist commandments) and the Preemptive Cultivation Register (certificate of practice), concluding the ceremony.

Water Pool Talismanic Incantations:

1. True Water Purification Talisman:

"Jade-clear nectar falls like sweet dew, golden blossoms swirl to perfume the jade body. Purified inside and out, hun and po find peace—washing away inner filth, cooling the five viscera, opening all meridians, refining the body of pure yang."

2. Water Pool Bathing Talisman:

"The Three Passes (vital points like mouth and nose) purify, every joint flows free. The true deities bathe in radiant liquid, flushing stagnation, sweeping away demonic barriers. Celestial pool nectar floods the body, filling the Three Palaces (upper, middle, and lower Dantian). The perfected form becomes leakless, achieving immortal ascension."

3. Water Pool Irrigation Talisman:

"Cleansing the womb-origin, dissolving stagnant qi, untying knots, awakening the heart-mind. With spirit-qi complete, the body shines—ten thousand deities bow in reverence, names inscribed in immortal registers. No more rebirth, confirmed as true transcendents."

Fire Pool Talismanic Incantations:

Yin-Corpse Refinement by Fire Talisman (aka Three Lights' Illuminating True Fire):

"Yang qi scatters yin turbidity, primordial qi merges with divine light. Spirit and qi refine each other, spontaneously achieving perfection. The Three Fields (Dantian) blaze with radiance—limbs untouched by yin, nine orifices clear, every joint serene. Daily gathering solar essence, nightly absorbing lunar brilliance, bathed in the Three Lights' (sun, moon, stars) glow, yin qi vanishes completely. True fire descends, yin corpse extinguishes forever—the hun ascends to Purple Tenuity (celestial realm), roaming in boundless freedom."

This passage describes a Daoist cultivation ritual known as "refinement through water and fire" (水火炼度). Practitioners position themselves between pools of water and fire, undergoing purification of body and mind through the alternating action of these two elemental forces.

The text speaks of tempering the spirit (Shen) with the "True Fire of the Cinnabar Heaven" (丹天真火) - the pure Yang fire of Daoist alchemy - which burns away Yin impurities to strengthen the ethereal soul (Hun) and earthly soul (Po) while promoting physical health. Through this Yang energy refining Yin Qi, as Yin diminishes, Yang flourishes. Cultivating one's true nature with Yang energy allows primordial Qi to return to its source, generating inner radiance ("Yang light arises in the jade chamber, illuminating the Hall of Light") as vital energy reverts to its root, bringing eternal benefit.

The subsequent "Fire Refinement for Fetal Transformation and Substance Exchange" talismanic formula describes illuminating the practitioner's "spirit chamber" (神室) with true fire until vital energy becomes resplendent as luminous wisdom. This sacred fire refines the physical form, dispels pathogenic Qi, and eliminates the "Three Corpse Worms" (彭尸) and seven earthly souls (Po). Through such practice, one exchanges the mortal frame for a dharma body of true substance.

The methodology explains that initiates must first stand by the water pool before moving to the fire pool for refinement. After this dual purification, the corpse-like turbid energies (尸魄) are cleansed while the ethereal spirit (魂神) becomes robust and serene. Thus practitioners attain the blessings of longevity and accumulate merit through preparatory cultivation.

The conclusion mentions that devoted followers should receive "preparatory talismans and precepts" (预修符戒), as recorded in the twentieth chapter of The Supreme Mysterious Primordial Three Heavens' Great Method of the Jade Hall (《无上玄元三天玉堂大法》). This ritual represents a profound integration of external ceremonial practice with internal alchemical transformation (Neidan), embodying the Daoist principle of harmonizing opposing forces to achieve spiritual transcendence.