《靈寶領教濟度金書》Vol. 130

This scripture records the liturgical procedures of the Lingbao School's Lian Du ritual (a salvation rite for deceased souls) when invoking celestial deities. It first identifies the text as being transmitted by the Perfected Being Xue Quanzhen, a Dongwei adept (an accomplished Daoist master titled "Enlightened Savior of the Suffering"), and compiled by Lin Lingzhen, the Lingbao scholar known as "Shuinan Xiansheng."

The ceremony begins by establishing an altar in the Hall of Silent Contemplation, guiding participants before the ritual platform. The presiding priest, humbly addressing himself as "Your minor servant, [name]," reverently offers incense and kneels in worship to invoke the highest deities of the Daoist pantheon:

First are the Three Pure Ones (Sanqing)—the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) representing cosmic origin, the Great Dao Lord of Jade Dawn (Lingbao Tianzun) embodying the Dao's manifestation, and the Supreme Venerable Lord (Daode Tianzun). Subsequent homage is paid to the Jade Emperor, the True King of the South Pole, and other celestial sovereigns, followed by the Five Directional Thearchs: the Green Emperor (East), White Emperor (West), Red Emperor (South), Black Emperor (North), and Yellow Emperor (Center), each governing aspects of human souls and vital energies (hun-po and qi-blood).

The rite then summons specialized salvation deities: the Vermilion Palace Fire Court (the Southern Palace for soul refinement), the Great Lord of Longevity, and the Deathless Deity of Salvation. Notably invoked are the "Five Great Demon Kings" and other guardian deities who subdue demonic obstructions to ensure ritual efficacy.

Finally, the text enumerates over thirty specialized bureaus handling underworld affairs, such as the "Office for Ancestral Redemption" (liberating ancestors), the "Office for Swift Erasure of Karmic Records" (clearing souls' transgressions), the "Office for Refining Deceased Souls" (overseeing purification), and the "Office for Immortal Rebirth" (facilitating ascension). Together, these institutions form Daoism's comprehensive salvation system, ensuring souls transcend underworld suffering and attain celestial liberation.

This scripture describes the various deities invoked in Daoist zhaijiao (purification rituals) and their functions, revealing the grand system of Daoist salvation for departed souls.

The Five Thearchs—the Green Emperor, White Emperor, Red Emperor, Black Emperor, and Yellow Emperor—each govern their respective domains: the Green Emperor guards the hun (ethereal soul), the White Emperor attends to the po (corporeal soul), the Red Emperor nourishes qi (vital energy), the Black Emperor regulates blood and qi circulation, while the Yellow Emperor presides at the center, commanding all deities. Additionally, the text enumerates twenty-four specialized divine bureaus, including: the "Unrestrained Celestial Gate Bureau" overseeing heavenly portals, the "Flaming Casting Over Ten Thousand Li Bureau" responsible for fire rituals, the "Bright Inspection of Ghost Camps Bureau" monitoring the underworld, the "Universal Salvation and Liberation Bureau" facilitating the deliverance of souls, the "Reviving the Dead into New Life Bureau" aiding reincarnation, and the "Recording Merits in the Southern Palace Bureau" documenting virtuous deeds.

The scripture states that these deities collectively operate within the "mysterious bureaus" (Daoist term for divine administrative offices), responding to both internal and external realms with compassionate discernment of human affairs. The author claims to inherit the Daoist lineage of the Sovereign Lord of Eastern Florescence (a patriarch of the Shangqing tradition) and the Queen Mother of the West (Xi Wangmu), cultivating in secluded landscapes of misty peaks and crystalline springs until attaining the "Jade Clarity Realm" (one of the highest celestial realms in Daoism), where their refined essence and qi coalesce like the roar of dragons and tigers into the "golden cauldron embryo" (a Neidan term denoting alchemical attainment).

Finally, the text clarifies the purpose of this zhaijiao ritual: to reverently summon celestial officials, harnessing the power of deities such as the Eastern Well constellation (associated with longevity) and the Southern Chang Palace (a Daoist celestial institution governing human lifespan). Through the practice of "gathering solar and lunar essences" (a method of absorbing the qi of the sun and moon), the ritual aims to cleanse the sins of departed souls, liberating them from the Thirty-Six Earthly Prisons (Daoist underworld realms) and granting them eternal emancipation.

This passage describes the scene of the Daoist "Refinement and Salvation" ritual (a type of liturgy for liberating departed souls). The ritual master burns incense at the Mystic Altar (the ritual platform) to petition various deities for assistance in refining and saving the souls.

First, the master respectfully invokes divine courts such as the Scarlet Mansion Fire Palace (abode of the Southern Fire Deity) and the Upper Palace of Southern Prosperity, along with deities governing water and fire, to descend upon the ritual platform. These include the Great General of Water, Water Marsh Divine Generals, Jade Maidens of Yellow Blossoms (water deities), Great General of Fire, Fire Pool Divine Generals, and numerous other spirits, hoping they will descend in accordance with celestial decree to assist in the salvation.

The text mentions that the Scarlet Mansion Refinement Bureau (a divine office specializing in soul salvation) bears the important responsibility of subtle transformation and nurturing. The master recounts having cultivated the Golden Fluid Refinement Method (a Neidan practice) due to virtuous karmic connections from past lives, and now has the honor of presiding over this soul-liberating ritual.

Through the method of water-fire mutual refinement (symbolizing Yin-Yang harmonization), the ritual saves departed souls: Five Dragons exhale the essence of Yellow Blossoms (water), while Nine Phoenixes circulate the true Qi of blazing light (fire), enabling souls to be cleansed of worldly impurities within the mystical state where dragon and tiger converge, and raven (moon) and hare (sun) race. After undergoing physical and spiritual transformation, the souls ultimately ascend to the Purple Clear Heavenly Realm (one of Daoism's highest celestial domains), merging with the compassionate teachings of the Celestial Worthy.

Finally, the master thrice invokes the sacred name "Limitless Salvation Celestial Worthy," as the assembly recites the "Great Practice of Brahma Qi" scripture. Through divine power, they manifest the purification pool for refinement, cleansing the souls to achieve purity of form. Attendant ritual masters sprinkle water to purify the altar, concluding the ceremony with collective recitation of the scripture's middle section. The entire process embodies the Daoist salvational philosophy of using water-fire refinement to assist souls in their celestial ascent.

This describes the detailed process of the Daoist "Water-Fire Refinement and Salvation" ritual (Shuihuo Liandu), an important ceremonial practice for liberating departed souls. The entire procedure involves burning various fulu (talismans and registers, Daoist documents for communicating with deities) to purify souls through the combined power of water and fire.

The water refinement phase begins:

When burning the "Establish Water Pool Talisman," it summons the essence of the Sacred Eastern Well (Dongjing, a holy water source in Daoism) to cleanse the departed souls. The Taihe (harmonious universal Qi) flows while the Mysterious Harmony Jade Maiden (water deity) pours divine water upon the souls. Next, the "Bestow True Water Talisman" is burned, combining the sacred yellow blossoms (divine water essence) of the Eastern Well with the flying essence (flowing quintessence) of the Mysterious Dragon (water deity) to thoroughly wash away worldly impurities. The Jade Pure Immortal Generals (high-ranking deities) descend with celestial Qi by the Heavenly Emperor's decree to assist in refining the souls' shen (spirit). The essence of the Stone Radiance Water Mother (water deity) flows continuously.

During the burning of the "True Water Covenant Talisman," the righteous Qi of the Great Yin merges with the essence of the Water Heavenly Stems (Ren and Gui in the Five Phases system), connecting the Eastern Well above with the Netherworld below. The Orchid Pool (sacred water source) blends with Mysterious Splendor (water essence) as celestial nectar sprinkles down, renewing the departed souls.

The fire refinement phase follows:

Burning the "Establish Fire Pool Talisman" summons the Great Deity of the Southern Fire Palace (fire deity) to descend with true Qi, transforming souls within the Flowing Fire Divine Court for their ascension to the Supreme Clarity (highest heaven). When the "Bestow True Fire Talisman" burns, the Southern Ascending General (fire deity) of the Cinnabar Heaven (southern fire realm) oversees the soul-refining process, illuminating the souls internally and externally. The "True Fire Covenant Talisman" causes yang essence (fire quintessence) to coalesce, with nine phoenixes (divine fire birds) dancing as celestial light shines down to unite the souls with the Dao.

Finally, the ritual master guides the souls: Through this water-fire refinement, souls may swiftly realize the Dao. However, their karmic burdens must first be resolved—including the karmic debts of Nine Generations and Seven Ancestors (lineage karma), and the grievances accumulated over Three Lifetimes and Four Obligations (multigenerational karma). These are reconciled and released through Golden Statutes and Jade Registers (Daoist legal documents), allowing souls to peacefully undergo refinement.

Throughout the ceremony, the sacred name "Salvation for Countless Celestial Worthies" is repeatedly chanted, embodying Daoism's compassionate spirit of universal salvation. The alternating water-fire process symbolizes yin-yang harmonization—this sacred ritual helps souls undergo spiritual rebirth and ascend to the immortal realms.

This scripture records a series of talismans (fulu) and ritual procedures used by the Lingbao (Numinous Treasure) tradition of Daoism for the salvation of deceased souls. It primarily involves five types of talisman-burning ceremonies designed to resolve different categories of karmic obstacles:

The first, "Talisman for Resolving Ancestral Grave Litigations," is used to redeem karmic debts of ancestors. The general meaning states: The talismanic decree of the Great Supreme Lord Lao (Taishang Laojun) proclaims throughout the ten directions that souls who fell into hell due to evil deeds during their lifetime are now imprisoned behind iron enclosures and bronze locks in darkness. Through today's talismanic salvation, they shall be liberated from suffering to jointly attain auspiciousness.

The second, "Talisman for Resolving Posthumous Karmic Enmities," addresses grudges and evil karma accumulated during the deceased's life. The text describes souls enduring the five sufferings and eight difficulties in the Ninefold Netherworld Hell, endlessly entangled with their adversaries. When the divine talisman takes effect, it dissolves enmities, transforming hostile parties into friends who may even live in harmony like family.

The third, "Talisman for Dissolving Lifetime Curses," specifically removes karmic obstacles from curses received while alive. Souls secretly cursed by others suffer long-term injustice without deliverance. The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, Daoism's supreme deity) issues an imperial decree through purple jade talismans to pardon these grievances, enabling both wronged and wrongdoers to dwell together in blessed lands, united with the Dao.

The fourth, "Talisman for Erasing Past-Present Sin Registers," eliminates recorded transgressions in the ledgers of life and death. The scripture depicts the radiance of heaven, earth, sun and moon illuminating the underworld, swiftly erasing records of sins to liberate souls from the frozen pools of Northern Capital Hell (Fengdu, the Daoist City of Ghosts), granting them compassion across ten thousand kalpas.

The fifth set involves water-refinement talismans including:

• "Water Refinement Talisman" invokes northern water deities (Dark Warrior/Xuanwu, Generals Rengui, etc.) to purify souls with sacred water
• "Yellow Flower Body-Cleansing Talisman" employs golden-jade essences to wash the souls' forms
• "Moon Tablet Talisman" utilizes lunar essence energy to refine ghostly souls
• "Twelve River Source Talisman" draws purification from the sacred waters of twelve celestial rivers

The final ritual requires Daoist priests to maintain dignified decorum while chanting "Salvation-Bestowing Immeasurable Celestial Worthy" three times, guiding souls to the purification pool. Through this threefold purification—talismans, sacred waters, and lunar essence—the complete ceremony assists souls in dissolving karmic obstacles and ascending to the immortal realms.

This scripture describes the Lingbao School's ritual of refining and liberating departed souls through the interplay of water and fire. Multiple refining talismans (fulu) appear in the text, each corresponding to specific divine powers and alchemical principles.

Mount Kunlun towers into the clouds, connecting with the Heavenly River, its water veins spreading throughout the cosmos. The clear waters from the Eastern Well (one of the Twenty-Eight Lunar Mansions) flow ceaselessly, their radiance illuminating ten thousand miles like liquid jade pouring down. These sacred waters cleanse the delusions of departed souls, returning them to infant-like purity. Through this death comes rebirth, with spirits becoming crystal clear. Metallic essences ascend and transform, while mysterious light emanates numinous energy.

The text then explains the Five Phases' generative cycle: Wood (Jia-Yi) gestates life force, Fire (Bing-Ding) forms energy, Metal (Geng-Xin) forges physical forms, Water (Ren-Gui) nourishes all beings, and Earth (Wu-Ji) harmonizes at the center. The body deities—White Origin (lung spirit), Unadorned Hero (liver spirit), and Peach Health (spleen spirit)—each fulfill their functions, while the Great Unity (Northern Dipper deity) governs the power of resurrection. When these forces naturally merge, they ascend to the immortal realms of mushroom courtyards.

The fire deity system governed by the Red Emperor of the South (one of the Five Directional Thearchs) activates: The Mars emissary, Fire Generals Bing-Ding, and the Vermilion Bird (southern divine phoenix) manifest their majestic authority. By celestial decree, they employ true fire to smelt the departed souls' forms. Through the "golden crystal illumination" practice, souls are reforged in flames, shedding worldly impurities to soar toward the Southern Star Palace.

The refinement by Solar True Fire (represented by sun deity Yu Yi) proves even more profound. The blazing light of the Cinnabar Heaven illuminates the Scarlet Mound (southern refining site). Within this supreme yang fire, departed souls resonate with sun, moon, and stars as the mysterious underworld reveals countless sacred realms. The flowing fire talisman spreads true fire across ten thousand miles, golden bells vibrate through the eight directions, and purple mists with crimson clouds fill the celestial spheres. Ultimately, souls undergo complete metamorphosis, their countenances glowing like gold and jade as they sit serenely upon lotus thrones.

The text concludes by emphasizing fire refinement's ultimate effect: Through the harmonious interaction of Fire (Bing-Ding) and Water (Ren-Gui), Wood (Jia-Yi) and Metal (Geng-Xin), departed souls complete fourteen days (the mystical number two-seven) of refinement to achieve immortal transformation. The ritual concludes by chanting "Salvation Without Limit Celestial Worthy" three times, guiding souls to follow divine guidance into the refining fire pool.

This scripture describes the Lingbao School's ritual for liberating departed souls, primarily employing fulu (talismanic registers) to refine and elevate spirits beyond the cycle of reincarnation. Through burning functionally distinct talismans, the ceremony guides souls through complete purification, rebirth, and ascension.

The text first mentions the palace of the "Central Yellow Emperor of Earthly Dominion" (the supreme deity governing the central direction) connecting heaven and earth, with divine beings omnipresent. Daoist priests perform specific "flying star steps" (a ritual footwork technique) synchronized with cosmic rhythms while burning the "Talisman for Refining Departed Souls." Harnessing the essence of Southern Li Fire (the Fire phase in Five Phases theory), they form a flaming dharma wheel. This pure Yang fire purges the Yin substance from souls, allowing their myriad energies to return to original purity and ascend to celestial jade towers.

Next, the "Primordial Lord's Body-Refining Talisman" is burned, employing the triad powers of heaven-earth-humanity and the dual energies of Yin-Yang to reconstruct immortal embryos for the departed. This completes the nine soul-essences (Daoism recognizes three hun and seven po souls). With the joint protection of the Great Unity deity and Taokang (longevity deity), along with the governance of the Eternal Sovereign and other divinities, souls transcend to the Cinnabar Heaven (a celestial realm).

The "Rebirth Through Refinement Talisman" then transforms physical forms within the Yellow Blossom Divine Court of Southern Cinnabar Heaven, granting deceased spirits renewed existence to freely traverse blessed realms and soar through celestial domains. Though heaven and earth have their limits, the origin of life remains eternally unshaken.

The "Immortal Transformation Talisman" aids souls submerged in the underworld. Through the refining power of Yuanshi Tianzun (the supreme Daoist deity) and the Northern Dipper-Southern Asterisms, it purges corpse defilements, reintegrating scattered souls into human form. The "Resurrection Talisman" revitalizes decayed flesh and bones, with myriad deities ensuring the soul's celestial liberation beyond reincarnation.

The final talismans each serve unique purposes: The "Boundless Salvation Talisman" shines wisdom-light through the Nine Darknesses, cleansing karmic burdens; the "Five Phases Balancing Talisman" harmonizes energies obscured by karmic obstacles; while the "Hundred Deities Fusion Talisman" integrates scattered primordial energies within the golden chambers and jade rooms (referring to internal alchemical centers). Ultimately, the ritual achieves supreme liberation through "reviving the dead and uniting divine radiance" via talismanic power.

This scripture is a ritual text from Daoism for the salvation of departed souls, detailing how the Five Directional Emperors (the Green Emperor, White Emperor, Red Emperor, Black Emperor, and Yellow Emperor) purify the spirits of the deceased and assist their ascension to the immortal realms.

The ritual begins by invoking the Five Directional Emperors: the Green Emperor (Lord of Wood Virtue in the East) protects the hun (ethereal soul), the White Emperor (Lord of Metal Virtue in the West) safeguards the po (corporeal soul), the Red Emperor (Lord of Fire Virtue in the South) regulates the Qi (vital energy), the Black Emperor (Lord of Water Virtue in the North) harmonizes the blood and Qi, and the Yellow Emperor (Lord of Earth Virtue in the Center) governs the central palace. With the compassionate witness of these five emperors, the ritual seeks to harness the power of the Five Phases (Wood, Fire, Earth, Metal, Water) to liberate the deceased from the underworld and grant them rebirth.

The ceremony unfolds in two main stages. First, the Green Emperor is summoned to protect the hun. As the ruler of Wood Virtue in the East, the Green Emperor commands the True Lord of No-Outstanding (the deity governing the hun), who channels the essence of Jupiter into the liver of the deceased. Nine Wood Division Generals and nine thousand celestial officials guard the three hun (Daoism holds that humans possess three hun and seven po), purifying the skin and hair of the departed. At this stage, a protective talisman is burned, and the officiant bows toward the East, paying homage to the Green Emperor while praying for the nourishing vitality of spring rain and dew to revive the deceased.

Next, the White Emperor is invoked to attend to the po. Under his command, the True Lord of White Origin (the deity governing the po) infuses the essence of Venus into the lungs of the deceased. Seven Metal Division Generals and seven thousand celestial officials safeguard the seven po, strengthening the bones, tendons, and teeth. As the attendant talisman is burned, the officiant visualizes the majestic scene of the Golden Pass Altar, using the Flowing Gold Fire Bell and the Sword of Authority to suppress malevolent spirits, freeing the deceased from the cold and impure energies of the underworld.

The entire ritual follows the principle of the Five Phases' generative cycle (Wood begets Fire, Fire begets Earth, Earth begets Metal, Metal begets Water, Water begets Wood), harnessing the essence of the stars to reconstitute the form and spirit of the deceased. The ultimate goal is to achieve a state where "the hundred bones merge into harmony" (all energy channels flow smoothly) and "the Three Palaces are moistened" (the upper, middle, and lower Dantian are fully replenished), enabling the soul to ascend. The recurring phrase "Limitless Heavenly Worthy Who Saves Humanity" is an epithet of the Great Benevolent Savior Heavenly Worthy (Taiyi Jiuku Tianzun), embodying Daoism's compassionate vow to deliver all beings.

This scripture is a ritual text from Daoism for the salvation of departed souls, primarily describing the process of purifying the deceased through the power of the Five Directional Emperors (the Red Emperor, Black Emperor, Yellow Emperor, etc.).

First, the Southern Red Emperor (Fire Deity) is summoned, who governs the Qi of heart fire. The text describes three fire deities and three thousand divine officials operating within the deceased’s body. By burning Yangqi (nourishing Qi) talismans, they assist the departed in transforming their form. The Fire Deity can nourish Weiqi (protective energy), moisten the ears, eyes, mouth, and nose, and ultimately enable the deceased to shed their mortal shell and ascend as an immortal. The ritual depicts celestial scenes: the Jade Pivot Cavern Hall opening, golden steps appearing, a crimson phoenix treading on jade pearls, and magnificent treasure chambers—all sacred abodes of the divine.

Next, the Northern Black Emperor (Water Deity) is summoned, who governs the Qi of kidney water. Five water deities and five thousand divine officials operate within the deceased’s body. By burning Tongxue (blood-circulating) talismans, they facilitate the flow of Qi and blood. The Water Deity regulates Rongxue (nourishing blood), moistens all bodily orifices, and elevates the spirit. The text warns that failure to adhere to Daoist methods may result in falling into the suffering realms of ghosts.

Then, the Central Yellow Emperor (Earth Deity) is summoned, who governs the Qi of spleen earth. Twelve earth deities and twelve thousand divine officials operate within the deceased’s body. By burning Zhongzhu (central ruler) talismans, they harmonize all forms of Qi. The Earth Deity enables the merging of the Hundred Spirits (various divine energies), allowing the deceased to reverse aging and ultimately stand before the Celestial Emperor. The text describes the Yellow Emperor ruling the center, controlling the foundation of all things, and harmonizing Yin-Yang like the changing of seasons.

In conclusion, through the spiritual power of the Five Directional Emperors, the sins of the deceased can be cleansed, their Yin-Yang balanced, their Qi and Shen (spirit) perfected, and their suffering in the mortal world ended. The closing phrase, "Limitless Heavenly Worthy Who Saves Humanity," is an honorific title for the deity of soul salvation, emphasizing the sacredness of this ritual.

These rites embody the Daoist cultivation principle of "perfecting both form and spirit" (xingshen jumiao), asserting that through specific rituals and the harmonization of the Five Phases (Wuxing), the deceased can undergo a complete transformation. Each of the Five Directional Emperors governs a distinct function corresponding to different organs in the human body. This concept of cosmic-human correspondence is a fundamental basis of Daoist practice.

This scripture describes the Lingbao School's ritual for liberating departed souls, comprising several key stages:

The text first explains the departed soul's opportunity for liberation. Originally trapped in the cycle of suffering within the Three Realms (Desire Realm, Form Realm, and Formless Realm), the soul now encounters this rare chance to transcend worldly bondage and ascend to the purest Taluo Heaven (the highest of Daoism's Thirty-Six Heavens). The presiding priest declares his mandate from the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, Daoism's supreme deity), issuing a proclamation to all deities of the Three Realms that he will escort this soul heavenward—any obstruction will result in banishment to Luofeng Mountain (the Daoist underworld).

Next comes the priest's petition to the Thirty-Two Heavenly Emperors. The priest extols their boundless grace, explaining how the fortunate soul will receive secret refinement through Yin-Yang energies and be blessed by the spiritual radiance of the Five Directional Emperors, restoring its complete consciousness. He implores the Emperors to bestow mysterious Qi for purifying karmic obstructions and divine light to dissolve attachments, enabling direct ascension.

The ritual proper then unfolds. The priest successively invokes golden primordial Yang-Qi from the Purple Tenuity Palace of Taihuang Huangzeng Heaven (one of the Thirty-Six Heavens) and green supreme Yang-Qi from the Purple Chamber Palace of Taiming Yuwang Heaven (another celestial realm) to purify the soul's root desires. After each Qi invocation, ritual talismans (Fulu) are burned to help the soul pass through successive heavenly trials until achieving perfected transcendence.

The scripture concludes with poetic verses depicting the liberated soul's celestial existence: feasting and wandering through jade-pure heavens, floating blissfully in radiant light amidst auspicious clouds stirred by spiritual winds, with dragon-carriages pausing at immortal peaks. Freed from the hellish forests of blades and mountains of swords, its eternal night ends as all heavens rejoice. The priest offers profound ceremonial bows (Keyi) to the celestial host with immeasurable gratitude.

This scripture depicts a Daoist ritual for the salvation of departed souls, structured in three sections corresponding to different celestial realms and deities.

The first section portrays celestial visions: Above, flying celestial beings in feathered robes dance among clouds, while below lie sentient beings from the Dragon Han Kalpa (a cosmic catastrophe in Daoist cosmology). The sufferings of the Five Paths of Rebirth (heavenly, human, animal, hungry ghost, and hell realms) are temporarily suspended, and the torments of the Nine Nether Hells (the deepest underworld) and Three Malevolent Paths (fire, blood, and blade paths) are alleviated. Heavenly steeds pull the solar chariot across the Milky Way—no longer are there wails of lonely spirits, only joyous hymns.

The second section invokes the Primordial Dawn Palace in the Clear Radiance Hetong Heaven, beseeching the descent of azure solar Qi to purify the Three Desires (greed, anger, and delusion) of the departed souls, helping them pass celestial trials for rebirth. After burning fulu (ritual talismans for divine communication), it describes the resplendent palaces of the Formless Realm, adorned with golden clouds and purple groves where phoenixes sing perpetually—ten recitations of the scripture can illuminate the Nine Nether Hells.

The third section turns to the Primordial Scenery Palace in the Peaceful Nurturance Yuantai Heaven, petitioning crimson solar Qi to purify the Four Desires (adding "arrogance" to the previous three), opening the Gates of Eternal Night to illuminate the underworld. Distressed souls ascend to blessed halls, and mountain valleys cease to harbor resentful spirits.

The final section addresses the Vast Cold Palace in the Luminous Manifestation Yuanming Heaven, invoking pale solar Qi to purify the Five Desires (adding "doubt"). The text depicts celestial realms wreathed in purple auroras where sun and moon shine simultaneously, piercing through nine layers of darkness. Through scripture recitation, withered bones regain life, and seven generations of ancestors (qixuan) may ascend to vermilion palaces to receive blessings.

Through magnificent celestial imagery, this scripture demonstrates the Daoist belief in liberating souls from infernal suffering and elevating them to heavenly realms through rituals like scripture recitation and talisman burning. The three sections progressively ascend through celestial tiers, corresponding to successive purification of desire levels.

This describes the Daoist ritual process for the salvation of departed souls, which primarily consists of four steps corresponding to four celestial realms. Each step follows a similar procedure: first, the celestial officials of a specific heavenly realm are respectfully invited to descend, utilizing a particular type of Qi (a Daoist term referring to primordial energy) to purify the deceased, followed by the burning of talismans (Fulu), and concluding with the recitation of corresponding scriptures.

The first step involves summoning the black Tongyang Qi from the Taiyin Palace in the "Qiyao Moyi Heaven" (one of the Thirty-Six Heavens in Daoism). This unique energy purifies the attachments of the deceased to the Six Desires (sight, sound, smell, taste, touch, and thought), aiding their passage through celestial gates to attain salvation. Talismans are then burned, and the recited scripture depicts immortals roaming between the palaces of the sun and moon, mentioning deities like Yuyi (the solar god) and Jielin (the lunar god), along with celestial phenomena such as five-colored clouds.

The second step shifts to the "Xuwu Yueheng Heaven," invoking the turquoise Jianyang Qi. This energy cleanses the coarser worldly attachments of the deceased. The scripture describes the profound workings of the celestial realm, noting it as a land of virtue and blessings, while lamenting the impermanence of human life.

The third step involves the "Taiji Mengyi Heaven," where the violet Jiyang Qi descends. The scripture here portrays thirty-two celestial youths (Tiantong), dressed in azure robes and holding registers of destiny (Mingji), who specialize in guiding departed souls. This step particularly emphasizes aiding seven generations of ancestors to escape the sea of suffering.

The final step summons the white Shiyang Qi from the "Chiming Heyang Heaven." Each step repeats a similar purification process but targets progressively subtler layers of worldly attachments, using the distinct energies of different celestial realms to gradually refine and elevate the soul.

The entire ritual employs methods like burning talismans and reciting scriptures to harness the power of celestial officials across various heavens, assisting the deceased in layered purification until they ultimately transcend the cycle of rebirth and ascend to the immortal realms. Concepts such as the "Five Paths" (referring to the five possible rebirth destinies) reflect Daoist understanding of samsara and reincarnation.

This scripture describes a Daoist ritual for the salvation of deceased souls, comprising four distinct sections corresponding to different celestial realms and deities. Each section follows a similar structure: first depicting the celestial scenery and divine powers, then invoking specific heavenly deities to descend, purify the wandering souls, and assist their ascension.

The first section references the "Chart of the Crimson Radiance's Primordial Opening" (Chiming Kaiyuan Tu), an important Daoist scripture, explaining how reciting the sacred texts ten thousand times can deliver ancestors' souls from the Nine Nether Hells. Through prolonged fasting and recitation of spiritual verses, aided by the power of the Five Directional Deities (Wuling), the souls can ultimately escape the sea of suffering. Here, the ritual invokes the green solar radiance Qi from the Eastern Florescence Palace in the Heaven of Mysterious Luminosity and Graceful Splendor (Xuanming Gonghua Tian) to help purify the souls' four coarse defilements (Sicu Chen) and pass celestial trials.

The second section explains how scripture recitation removes celestial obstacles, using yellow banners (Huanghui) to summon celestial demons and red talismans (Chishu) to alleviate the suffering of the frigid groves (hellish landscapes). It invokes the yellow Dongyang Qi from the Haoxuan Palace in the Heaven of Resplendent Brilliance and Ancestral Soaring (Yaoming Zongpiao Tian) to purify five types of coarse defilements.

The third section depicts celestial scenery: divine beasts standing guard, radiant lights shimmering, and incense smoke curling upward. Here, souls ascend to the yang realm, with withered bones regenerating. The ritual calls upon the azure Yangming Qi from the Qingyuan Palace in the Heaven of Bamboo Music and Imperial Panpipes (Zhuluo Huangjia Tian) to cleanse six kinds of coarse defilements.

The fourth section mentions using white bamboo slips (Bai Jian) and azure registers (Qinglu) among other ritual implements to deliver souls. Through refinement by solar essence (Rijing) and undergoing ten transformations (Shizhuan), suffering is eradicated. The ritual summons the crimson Yangyan Qi from the Chonghua Palace in the Heaven of Empty Radiance and Hallowed Illumination (Xuming Tangyao Tian).

Each section concludes with the ritual of "burning talismans" (Fenfu), signifying communication with celestial realms through fulu (talismanic magic). The entire ceremony aims to help souls purify worldly defilements, pass celestial checkpoints, and ultimately achieve immortality to enjoy eternal bliss. Key ritual implements mentioned—such as yellow registers (Huanglu) and red talismans—are standard tools in Daoist zhaijiao (purification rituals) and keyi (liturgical ceremonies) for soul salvation.

This scripture describes the Daoist ritual for liberating departed souls, comprising four key stages:

First, the ritual master summons deities from different celestial realms to descend. For instance, the celestial beings from "Luminous Serene Heaven" descend carrying azure Yang-harmonizing Qi, while those from "Mysterious Reverent Heaven" arrive with vast black Qi. Each deity corresponds to specific celestial palaces and energetic attributes, responsible for purifying the karmic obstructions (subtle dust) clinging to the departed souls.

Next, the ceremony is activated by burning fulu (talismans and registers) - the medium for heaven-earth communication in Daoist magic. Distinct talismans are burned when summoning different deities, such as the "Great Brahma Talisman of Empty Luminosity" corresponding to the supreme celestial Brahma Hall.

The scripture then details how the deities perform the liberation: some use spiritual winds to disperse karmic obstructions, others employ crimson talismanic scripts to subdue demonic hindrances, while certain deities open the gates of the Nine Nether Hells to rescue trapped souls. Notably, the "Five Thearchs" (sovereigns of the five directions) oversee the liberation process, and even demon kings assist in providing protection.

Finally, after undergoing five levels of purification, the souls are freed from infernal suffering and reborn in higher realms. The text depicts their blissful afterlife with imagery like "radiant joy in the Seven-Treasure Grove" and "carefree wandering in celestial courts." The entire ritual aims to help souls "sever karmic roots" and "return reborn in royal households," granting them new life.

(Note: "Seven Mysteries" refers to seven generations of ancestors, "Nine Nethers" denotes Daoism's deepest hell realm, and "Three Paths" indicates the three suffering roads within hell.)

This scripture describes a Daoist ritual for the salvation of deceased souls, involving the sacred powers of three celestial realms descending to purify and elevate the spirits: the Heaven of Supreme Peace and Imperial Cliffs (Tai'an Huangya Tian), the Heaven of Manifest Stability and Ultimate Winds (Xianding Jifeng Tian), and the Heaven of Primordial Filial Radiance (Shihuang Xiaomang Tian).

The first section depicts the Heaven of Supreme Peace and Imperial Cliffs, where golden auspicious clouds fill the skies and crimson auroras dance with herb-gathering youths. Through cultivation practices like consuming celestial essence (shi qi, eating Qi) and swallowing nourishing saliva (yan jin, swallowing fluids), practitioners can reverse aging and transcend the cycle of rebirth. The "Five Emperors' Talismans" (wudi fu) mentioned here can subdue demonic obstacles, ensuring the practitioner's continual attainment of immortality across lifetimes. During the ritual, burning talismans summons the white solar Qi to cleanse six subtle karmic impurities (liu xi chen) from the souls, helping them pass celestial trials for rebirth.

The second section portrays the Heaven of Manifest Stability and Ultimate Winds, where violet clouds shimmer with solar radiance as the Five Directional Celestial Emperors (wu lao) descend with their ceremonial processions. Golden boys prepare divine seats while deities assist the Supreme Unity (Taiyi) in binding demonic hordes through talismans and elevating immortal spirits. This passage emphasizes severing the roots of evil karma to fill heaven and earth with blessings. The ritual involves burning talismans to invoke yellow solar Qi, purifying the first category of light karmic dust from the souls.

The third section describes the Heaven of Primordial Filial Radiance, where azure phoenixes (bi ji) circle beneath the glow of the Evening Star (Chang Geng). Immortals soar on feathered wings through gardens of seven treasures, and reciting scriptures here can make all heavens pay homage—ten recitations suffice to liberate all beings. The ritual summons green yin-penetrating Qi to cleanse the second category of light karmic dust. The text concludes by honoring the creative merits of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, called Yuanshi Gong here) and the ten Mahayana teachings revealed through the "Red Texts" (chi shu), key Daoist scriptures.

Note: The "▲" symbols in the original likely indicate missing characters or textual errors, possibly representing the character for "heaven" (tian). These rituals belong to the Lingbao school's salvational liturgy, employing talisman burning, scripture recitation, and other methods to communicate with the Three Realms' deities. By harnessing celestial essences to purify souls' karmic obstructions, the rites ultimately guide them to ascend as perfected immortals.

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

The first section depicts the ceremonial movement called "soaring steps circling the Mysterious Capital." The ritual master performs special footwork (Yubu, or Pace of Yu) while circumambulating a celestial palace three times. During this, divine kings bow respectfully and demonic kings reveal their true forms. This act halts the torments of the Three Paths of hell (fire, blood, and blades), allowing even withered bones to regain vitality. Though the Southern Hall (a Daoist paradise on earth) brims with joy, the text expresses concern that when merit is exhausted like Ganges sands, heaven and earth may collapse. It emphasizes the urgency of salvation before souls sink into suffering.

Next come three stages of talisman-burning to summon deities from different celestial realms:

The first invocation beckons azure Yin-Qi from the Great Imperial Venerable Heaven (one of Daoism's Thirty-Six Heavens), overseen by the Heaven-Supervising Lord who commands spirits to open the gates of life and death, ensuring proper destinations for virtuous and wicked souls. Blades grow dull, the Nine Nether Hells shine with light, and suffering souls ascend to blessed halls.

The second summons crimson Mysterious Yin-Qi from the Non-Thinking River-Ford Heaven (a higher realm), describing the primordial void where the Celestial Venerable of Primordial Beginning dwells. Here the Five Elders (deified rulers of the five directions) partake of mysterious Qi while youths ingest essence from spiritual ruins. Through cultivation, one reverses aging; the Great Unity God preserves life, and the Southern Tombs (a hell realm) release nocturnal souls.

The third calls forth vast azure Yin-Qi from the Upper-Pleasure Heaven (a yet higher realm). Cinnabar-cloud pathways unfold as bell and drum sounds gather myriad spirits, clearing the Nine Nether paths. The Purple Tenuity constellation shines as immortals assemble, with the Queen Mother of the West commanding celestial maidens to play divine music. Each chant recited alleviates one degree of the soul's Five Sufferings (hell's torments).

The entire ritual employs talismans, chanting, and visualization to harness the power of the Three Pure Heavens, liberating souls from infernal suffering toward rebirth in the immortal path. The "Three Vehicles" refer to Daoism's cultivation paths, while "Five Sufferings" denote hell's punishments.

This scripture describes a Daoist ritual for the salvation of deceased souls, consisting of several key stages:

When the souls of the deceased are trapped in layers of spiritual nets at night, the ritual helps their seven po (the seven corporeal souls in Daoist belief) return to the spiritual womb, reviving decayed bones with new vitality. If the deceased can enter the Hall of Blessings (the Daoist paradise), there will be no place for them in hell. By harnessing the power of natural Qi circulation, the sufferings of the Three Paths (hell, hungry ghosts, and animal realms) can be pacified.

During the ceremony, the ritual master devoutly invokes the supreme yin energy of the Black Ultimate from the Wuji Tanxian Heaven (one of the Thirty-Six Heavens) to purify the six sensory roots (eyes, ears, nose, tongue, body, and mind) of the deceased, helping them pass through celestial checkpoints and ultimately attain immortality. Then, Fulu (Daoist talismanic documents) are burned while hymns praise the rotation of clear celestial energies and the radiant illumination of primordial Qi.

The scripture then describes the Red Emperor (southern deity) patrolling the realms, with talismanic commands from all five directions glowing brilliantly, causing myriad spirits to submit and demonic hordes to disperse. Heaven and earth become clear, and the Ninefold Netherworld opens, allowing souls burdened with eons of suffering to find liberation. Seven generations of ancestors gain spiritual awakening and ascend as immortals.

The master again earnestly invokes the Great Demon Kings of the Form Realm (one of the Three Realms) for compassionate assistance, enabling the deceased to pass through the trials of the Form Realm. After reciting the chapters of the Second Realm's Demon Kings and burning more Fulu, prayers are offered for the descent of jade-green yin-generating energy from the Haoting Xiaodu Heaven (a higher celestial realm) to purify the karmic obstructions of the deceased's heart.

Finally, the ritual seeks the purple yin energy of the Yuantong Yuandong Heaven (an even higher realm) to cleanse the consciousness of the deceased. The scripture describes golden immortals like the Yellow Mother (a Daoist goddess) and lunar maidens radiating light, their majesty shaking the cosmos as they guide countless spirits into the celestial courts. Through burning talismans, chanting scriptures, and offering praises, the ritual assists the deceased through successive stages of salvation, ultimately achieving liberation where "bleached bones grow flesh anew" and souls "take flight to join the immortals."

This scripture describes a Daoist ritual for the salvation of departed souls, comprising several key stages:

The text first explains how the deceased accumulates merit through spiritual practice to achieve celestial ascension. As Qi (primordial energy) circulates continuously, the departed engages in "pure cultivation" to accumulate virtue. When merit reaches completion, the soul ascends to the Moon Palace to refine its form. To obtain the feathered robe of an immortal, one must recognize the "Vermilion Infant" (referring to the original spirit in Neidan practice). The Five Directional Emperors then escort the soul in a flying chariot, allowing seven generations of ancestors to rejoice together in their ascent to the Shangqing (Highest Clarity) Heaven.

The ritual proceeds with the invocation of deities, summoning the white Yin-Ming Qi from the "Heaven of Grand Literature and Wondrous Accomplishment" to assist the soul in entering Qi observation (internal meditation). This helps the deceased pass through celestial checkpoints to ultimately attain Dao-realization. The ceremony involves burning fulu (talismanic registers used in Daoist magic).

The scripture extols the wonders of the celestial realms, describing immortals crowned with sun and moon, radiating light to deliver all beings from suffering. Through cultivation, the departed sheds its mortal shell to soar through the void, enjoying immortal blessings in sacred lands while roaming with Yuanshi Tianzun (the supreme Daoist deity).

Subsequently, yellow Yin-Cave Qi from the "Heaven of Supreme Simplicity and Joyful Restraint" is invoked to elevate the soul into the realm of emptiness, purifying karmic obstructions. The text depicts thirty-two celestial gates where hosts of immortals pay homage at the Jade Capital, practicing "flying and pacing the void" (a Daoist cultivation method) while refining their immortal forms with solar and lunar essences.

Finally, supplications are made to the Great Demon King of the Formless Realm (highest of the Three Realms), seeking compassionate allowance for the soul to pass its trials. Green Yin-Spirit Qi from the "Heaven of Supreme Void and Eternal Harmony" is summoned to help sever habitual afflictions, preserving only the true consciousness of original nature for ultimate realization.

Through burning talismans, chanting scriptures, and deity invocations, the ritual purifies and elevates the soul, enabling it to transcend successive celestial barriers until reaching the immortal realm of eternal life. The recurring theme of "salvation and ascension to perfection" embodies the Daoist religious ideal of delivering souls beyond the cycle of life and death.

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

The first passage depicts the celestial realm of Changrong Tian (one of Daoism's Thirty-Six Heavens). Here, heavenly Qi (vital energy) nourishes all beings, while the essences of sun and moon converge. Immortals roam upon clouds in pursuit of the supreme Dao (the Way). Rather than obsessing over celestial ascension, they choose to remain in the human realm to deliver sentient beings. Special mention is made of the "Dragon Han Kalpa" (referring to the primordial era of creation in Daoist cosmology), when no evil existed and immortals were concerned solely with the sufferings of spiritual practitioners.

The second section portrays Yulong Tengsheng Tian, using the term "towering" to describe its cloud-piercing palaces, with the Ziwei Star (an important celestial abode in Daoism) radiating brilliant light. It introduces an immortal named Tao Huihai, the Deathless One who oversees the registers of human lifespan. This passage emphasizes how cultivation can extend longevity and attain eternal bliss.

The third part details the salvation ritual in Longbian Fandu Tian, featuring the "Seven Treasures Altar" (a significant ritual platform) where celestial beings deliver beings from suffering. The scripture describes souls passing through ten celestial gates, guided by the Divine Lord Diyi (an important Daoist deity), ultimately transcending the cycle of rebirth. Notably, it mentions the ability to deliver seven generations of ancestors, clothing them in immortal garments for celestial ascent.

Each section concludes with the burning of Fulu (talismans) to summon specific celestial deities who assist departed souls in purification, union with the Dao, passage through heavenly checkpoints, and final ascension. Different celestial realms are invoked through distinct energy manifestations: azure Yin-soul Qi for the first heaven, crimson Yin-knot Qi for the second, and dark-blue extreme Yin Qi for the third, each corresponding to unique heavenly attributes.

This scripture describes the Lingbao (Numinous Treasure) school's ritual for the salvation of departed souls. When the sacred Qi (vital energy) descends, the souls being liberated can enter the state of Wuwei (non-action), passing through celestial gates to attain rebirth.

During the ritual, Fulu (talismans and registers) are burned—these sacred documents serve as communication with the divine—while hymns praise the supreme Great Canopy Heaven (the highest Daoist heaven) and the Jade Purity Realm (one of the Three Pure Ones' domains). The text depicts immortals circling the Seven Treasures Terrace, clad in feathered robes as they roam the Jade Garden, where jeweled trees and luminous flora shine eternally. Such divine assemblies are rare to witness; the gathered immortals play celestial music and sing hymns extolling the virtue and power of Lord Lao (one of Daoism's highest deities).

The presiding priest recites the sacred name "Savior of Infinite Beings" while striking the Qing (ritual chime) and chanting the Four Pure Verses (poems representing four states of spiritual purity). At this moment, if the departed soul can relinquish worldly consciousness and purify karmic obstructions, it will transcend the Three Calamities (war, famine, and plague) and enter the mysterious realm.

The ritual then proceeds through specific ceremonial stages:

1. Transferring the ritual banner before the soul's altar

2. Proclaiming the deceased's accumulated virtues during life, now blessed by the celestial emperors

3. The soul's passage through the Three Realms (Desire, Form, and Formlessness), protected from demonic trials (spiritual tests on the path)

4. Final ascension to Great Canopy Heaven, awakening to the Dao, and eternal companionship with the Jade Emperor (the celestial sovereign)

Three sacred documents are conferred during the ceremony:

• The Left and Right Ascension Certificates (passage credentials)
• The Celestial Clerk's Gate Pass (official transit document)
• The Numinous Treasure Great Ascension Certificate (supreme credential)

Possessing these jade certificates and talismans, the soul avoids demonic obstruction, escorted by a thousand sages to celestial ascent. The priest admonishes the soul to reverently carry these talismans without entertaining worldly delusions. The entire ceremony maintains solemn dignity, using the conferral of sacred documents to facilitate the soul's smooth transcendence.

This is a Daoist merit document for the salvation of departed souls, primarily consisting of the priest's supplication to deities for escorting the deceased to heaven. The priest first reverently petitions the Ten Directions' Limitless Flying Celestial Kings (Daoist guardian deities) and the Great Sage of Longevity (a high-ranking deity governing immortality), beseeching their compassionate protection for the departed soul.

The text recalls how, just as during the Dharma assembly at the primordial Azure Heaven (one of Daoism's Thirty-Six Heavens), they must never forget the original commission from the Celestial Worthy of Primordial Beginning (the supreme deity of Daoism) to constantly safeguard the soul's ascension. This ensures the soul may forever wander freely in the exalted realms of Shangqing (Upper Clarity Heaven), never again falling into the cycle of rebirth. The priest also summons various ranks of celestial officials and divine generals, including immortals from the Lingbao Heavenly Immortals' Inner Court (a Daoist celestial institution) as well as the primary and deputy generals of the priest's own lineage, to collectively escort the departed soul.

Upon completing the salvation ritual, the priest declares that the soul has been successfully refined and transformed, qualifying it to become a celestial inhabitant of heaven, no longer troubled by the delusions of the mortal world. The soul will now follow the transformations of cosmic cycles, becoming an official of the Golden Palace (the celestial court), and in future rebirths may even serve the Jade Emperor. Such merit also extends blessings to the descendants and relatives of the deceased.

Finally, the priest concludes the ritual by sending off the spirit in accordance with liturgical procedures, completing the salvation ceremony, before retiring to the Hall of Silent Contemplation (a meditation chamber). The entire document illustrates the Daoist process of aiding souls through sacred rites, embodying the religious ideal of "delivering the boundless."