《靈寶領教濟度金書》Vol. 261

This scripture expounds a Daoist practice known as "Refining the Corpse to Generate Immortality" (lianshi shengxian), transmitted by the Daoist master Ning Quanzhen and compiled by Lin Lingzhen.

Though humans possess spiritual nature while living in this world, most become entangled in worldly fame or enslaved by desires, ultimately unable to escape aging and death. Moved by compassion for sentient beings, Daoist patriarchs transmitted this extraordinary method—through specific talismans (fulu), rituals, and cultivation techniques—that enables practitioners to achieve "corpse liberation and ascension" (shijie chengxian) after death, wherein the physical body transforms while the soul soars to immortality.

The concrete methods include: stabilizing the corpse with five-direction talismans, inscribing the body with sacred patterns according to the Scripture of Marvelous Corpse Generation (Shengshi Miaojing), and performing bathing, dressing, encoffining and burial rites following the Precious Instructions for Heavenly Ascent (Shengtian Baojue). These practices enable the deceased's spirit to ascend to the celestial realm (Jade Capital, Yujing) while maintaining the sanctity of the buried physical body. When conditions ripen, the practitioner achieves the wondrous state where form and spirit both transcend, culminating in celestial ascension.

The author recounts how in his youth, his father's sudden passing brought deep regret for not having learned these methods earlier. After enduring war and chaos that scattered many Daoist texts, the survival of this Ritual Methods for Refining the Corpse to Generate Immortality (Lianshi Shengxian Kefa) seemed heaven's will to preserve the tradition. Now in old age, he has meticulously copied multiple versions for disciples, ensuring future generations avoid his earlier remorse. Though several talismans were initially missing from the text, borrowing from Master Guanjing allowed their completion, rendering this definitive version whole.

This scripture documents the funeral rites of three major Daoist traditions (Three Caverns), including the deathbed rituals of the Dadong and Zhengyi schools. Master Lin Lingzhen notes that while proficient in both Dadong and Lingbao practices, he still needed to consult Daoist canons to verify the nuanced differences between these ceremonies.

For disciples who have received the Three Caverns registers (Dadong, Zhongmeng, and Dongshen ordinations) or solely the Dadong register, families must observe these protocols before the dying exhales their last breath: No weeping is permitted until the final moment. Prepare a bell (of any size), a basin of clean water beneath it, with five torches placed at each corner of the water basin (twenty total). Ten keys should be bundled as a bell striker, along with a ritual knife. The presiding officiant kneels facing south, holding the key-striker in the right hand and the knife in the left, with the deceased's white garment draped over their head.

The ceremony begins by lighting torches from the "Celestial Gate" direction (rightward rotation). After the flames extinguish, strike the bell seven times per torch cluster—thirty-five strikes across five directions—then sound sixty-five additional strikes, totaling one hundred to symbolize "One Thousand Thunderclaps." Only when the bell-ringer approaches the dying may mourners weep; premature lamentation harms the ritualist. The bell-ringer's clothing and knife are later buried with the deceased.

Prepare four white paper banners (each three chi long by seven cun wide): The first depicts an immortal holding a dragon-blade knife; the second shows an immortal carrying a water vessel; the third portrays the "Westward Flow" youth holding an incense burner; the fourth illustrates the "Falling Moonlight" youth with a purification cloth. After death, hang these banners around the body while tolling the bell in mourning.

Boil an "Incense Quintessence Decoction" from one liang each of cinnabar, costus root, clove, lemongrass, and frankincense, placed before the altar. Following the priest's memorial submission, recite the Dragon Han Vastness Incantation three times facing south. Stir the decoction to bathe the deceased before encoffining. Burn the paper banners afterward, while the chief mourner—hair loosened—circles the coffin seven times with a torch before immediate burial.

Note: The Three Caverns liturgy specifies distinct protocols for ordained priests' funerals. This passage meticulously records the Lingbao school's soul-deliverance rites during the Song-Yuan period, integrating talismanic registers, bell percussion, and aromatic baths—embodying Daoism's philosophy of "serving the dead as serving the living" through multilayered sacred elements.

When a female Daoist priestess (nüguan) passes away, all disciples should attend the funeral to express grief, yet mourning should be restrained. The funeral must follow Daoist liturgical procedures, including celestial ascent rituals, the Five Vessel Offerings (wubo, five ritual implements), or xiandu rites (transcendence ceremonies). The specific practices involve chanting scriptures, burning incense, and repentance rituals to absolve the deceased's karmic burdens. During the initial seven-day period, purification rites (zhaijiao) must be performed and divine images created, with the seventh-day salvation ceremony being most crucial. If resources are limited, adapt according to means—the essential point is to ensure the departed spirit has hope of ascension. Excessive weeping must be avoided, lest it drag the soul into lower realms. The mourning period lasts three years, during which disciples should diligently cultivate merit—through acts like crafting sacred images, transcribing scriptures, holding vegetarian feasts, and recitations—to assist the soul's liberation. Violating these precepts prevents the master's spirit from refining its divine essence (shen), and disciples risk losing yin-virtue (lifespan deducted by underworld authorities)—utmost caution is required.

Mourning garments should be dyed pale yellow to signify grief; unbleached hemp cloth is prohibited. The seven seven-day periods (49 days post-death) and hundred-day memorials require continuous salvation rites. During the three-year heart-mourning period, disciples must decline social banquets. Specific rituals include bathing and dressing the deceased, encoffinement, and reciting the Dusheng Shizui Zhang (Liberation and Absolution Document).

The presiding priest (juwei chen) must declare during the ceremony: "This unworthy disciple, though lacking talent, received the master's transmission of Daoist methods. Though cultivation remains inadequate, I earnestly beg the deities for mercy." Then the deceased's circumstances are reported: "Devotee [Name] from [Location], who received [specific] Zhengyi talismans (fulu), practiced [certain] scriptures, and held [Daoist office], departed on [date] due to [illness], having yet attained transcendence. Heartbroken disciples have arranged bell-tolling, ritual banners, and scheduled bathing/dressing on [date] and encoffinement on [date]. Following the Three Caverns' Transcendence Talisman Methods (Dongzhen/Dongxuan/Dongshen), sacred talismans were inscribed on burial garments. Now, adhering to Xuánmén liturgy (Daoist ceremonial protocols), this petition is submitted, praying the soul ascends directly to Jade Purity Heaven (Yuqing, highest celestial realm), bypassing underworld detention to achieve painless transcendence." Finally, the priest confirms the formal submission of the Vermilion Petition (zhuzhang, red-inked memorial) titled "Bathing, Robing, Encoffinement, and Liberation Absolution Document."

(Note: "Five Vessels" denote five ritual offering implements; "Three Caverns" refer to Daoism's three canonical divisions—Dongzhen, Dongxuan, Dongshen; "Jade Purity" is the supreme Sanqing realm; "Vermilion Petition" indicates official documents written in red ink.)

This scripture is a liturgical document used in Daoist rituals for the salvation of deceased souls, primarily invoking various deities to assist the departed in transcending suffering and ascending to the immortal realms. The term "disciple of the Three Caverns" (Sandong dizi) refers to practitioners who study the scriptures of the Three Caverns (Dongzhen, Dongxuan, and Dongshen).

The text first invokes the highest deities, beseeching their mercy to absolve the deceased of all earthly transgressions, preventing descent into the underworld and enabling ascent to luminous realms. Special appeal is made to the Central Yellow Elder Emperor Lord (an important Daoist deity) to record the deceased's name in the Mysterious Metropolis Palace (a celestial abode) and settle their soul in the Carefree Mansion.

Subsequently, various officials from the Celestial Ministry (Tiancao gong) are summoned: the deities governing life and death are petitioned to dispatch Yin-Yang energies at appointed times; the Merit Officers of Healing and the Perfected of Rebirth are called to assist; the Nine Qi Elders (deities governing primordial energies) and others are requested to examine and summon the soul, while the Lords of Longevity and Soul Restoration aid in revitalizing the departed. Celestial envoys are invited to guide the deceased to heavenly palaces where they may pay homage to the Primordial Lord (a high-ranking goddess), expiate sins, ward off malevolent spirits, and enable the soul's ascent to the Azure Canopy (celestial realm) or Purple Palace (divine abode).

Further invocations request the Corpse-Inspecting Envoys and Bathing Officials to cleanse and dress the deceased, restoring their appearance to its living state. The Perfected of Southern Palace Refinement will swiftly guide the soul from the underworld back to the realm of nature.

The Corpse-Attending Envoys and Burial Officials are summoned to examine the deceased's belongings, entrusting them to underworld deities for safekeeping. Simultaneously, the Elder of Haoli (graveyard guardian) and the Hill Ministers and Tomb Guardians are invoked for joint protection against evil spirits.

Finally, the Burial-Opening Official is petitioned to lead troops in conducting burial rites. Special mention is made that scriptures, talismans (Fulu), and other sacred objects practiced by the deceased during life should accompany the burial, as these treasures can exorcise demons, protect the soul's tranquility, and ensure smooth passage to the Southern Palace (place of salvation) for deliverance.

The concluding phrase "Vermilion Petition for Opening Mountain Passages and Soul Restoration" indicates this is a salvation document written in cinnabar, intended to clear celestial pathways and grant the deceased rebirth. The entire scripture demonstrates the Daoist tradition's comprehensive ritual process for assisting practitioners in transcending the cycle of life and death to attain immortal ascension.

I, a humble Daoist priest, acknowledge my shallow learning and limited abilities. Only through my master's guidance have I been fortunate to join the ranks of immortals. My faults pile high as mountains, while my merits remain as slight as morning dew. With utmost sincerity, I now beseech divine protection and guidance from the celestial realms.

With a grieving heart, as this disciple, I have on [specific date] undergone ritual purification (Zhaijiao) through bathing and changing attire, properly dressed to prepare both major and minor burial rites for the deceased. Following the Wuji Dusu ritual method (a Daoist salvation ceremony for departed souls), I have submitted memorial petitions (formal celestial petitions) written in vermilion ink. By heavenly grace, we have consulted a geomancer to determine the burial at [specific date and time] at [specific location and mountain range] (fengshui terminology indicating grave site orientation), positioned according to precise directional alignment (fengshui orientation) for temporary interment.

We strictly adhere to the liturgical procedures (Keyi) outlined in the Scripture of Five Refinements for Extinction and Rebirth (a Daoist text for salvation rituals), engraving celestial talismanic inscriptions (Daoist tomb-protecting charms) to stabilize the five directions (east, south, west, north, center) of the burial site. Yet we fear malignant spirits, underworld officials, and demonic entities may obstruct the soul's passage, disturbing its peace. Therefore, in accordance with Daoist liturgy, we specially submit this memorial petition to ensure the deceased's unobstructed journey and the tranquility of body and spirit.

May the departed's flesh transform into fragrance, bones endure through kalpas unbroken, until the destined time arrives for return to the human realm—with form and spirit (Xing-Shen) liberated, eternally following the Great Dao. As the presiding ritual master (a Daoist clerical position), I dare not neglect my duty, respectfully submitting this Vermilion Memorial for Opening Mountain Passages, Clearing Cloud Paths, Confessing Purgatorial Sins, Receiving Salvation, Soul Return and Rebirth to the celestial court.

We implore the Great Dao's compassion and the Most True's mercy to issue sacred decrees—proclaiming the Supreme Mysterious Yin-Generated True Talismans (Daoist salvation charms) according to the Nüqing Edicts (underworld documents) to the officials of Fengdu, Mount Tai, and other purgatories—that they may liberate the deceased disciple of the Three Caverns (San Dong practitioner) from the underworld to rebirth in blessed realms with abundant sustenance. May all karmic offenses be absolved, grievances resolved, calamities severed, and tomb disputes pacified. May their spiritual form be perfected in unity with the Dao, with multigenerational sins erased and lifetime merits recorded—granting immortal rank and promotion to true transcendence. May their name be struck from underworld registers and enrolled among celestial rolls.

We simultaneously invite the Nine Sovereigns of the Netherworld, the Lord of Great Simplicity, the Lord of Primordial Beginning, the Lord of Cosmic Order, and other deities to dispatch officers, generals, clerks, and soldiers—descending collectively to specially escort the Three Caverns disciple's spirit carriage. May they expel malignant influences during the funeral procession, ward off baleful stars, stabilize earth vein energies (Dragon Lines), and intercept the Earth Tiger (fengshui malevolence). May all directional and temporal taboos surrounding the burial site be dissolved.

This scripture describes a Daoist ritual for the salvation of deceased souls. The priest first invokes various deities (including fierce spirits, local earth gods, and dragon deities) to remain peacefully in their proper domains without causing disturbances, ensuring the tomb's tranquility so the deceased's bones may regenerate and their hun-po (spirit-soul complex) be purified. Then, announcements are made to celestial powers—the sun, moon, stars, sacred mountains, rivers, and water deities—requesting their endorsement to elevate this departed "Three Caverns disciple" (a Daoist practitioner), enabling the refinement of their spirit and rebirth, sparing them from falling into the underworld.

A special petition follows, directed to the Northern Emperor’s Divine Lord (the deity governing the underworld), asking him to open the gates of the long night so the deceased may regain their original form and reincarnate. Once these virtuous deeds are fulfilled, the soul may ascend to the immortal realms, joining ancestral sages in realizing the Dao (the Way). All beings trapped in the six paths of rebirth are thus liberated from suffering, transcending the cycles of life and death to enter the realm of eternal truth.

The latter section details the ritual procedure: It begins with chanting the "Dragon Han Vastness Incantation"; during the invocation of sacred beings, reverent summons are extended to the Supreme Ultimate Great Dao (Taishang Wuji Dadao), the Jade Emperor (Yuhuang Shangdi), and thirty-two celestial sovereigns, along with scripture-transmitting patriarchs and cosmic parental deities. For the funeral procession, farewells are offered to the five directional deities (the Nine Yi Lords of the East, Eight Man Lords of the South, etc.), each commanding their troops to escort the departed, while local earth gods are notified to oversee the escort. These liturgical protocols derive from the "Transcendent Salvation Memorial Rites" of the Three Caverns Liturgy (Sandong Ke).

(Note: Technical terms like hun-po, Dao, and directional deity titles follow standard Daoist translations with pinyin provided parenthetically on first occurrence, while maintaining the text's ritual cadence and theological nuances.)

This scripture primarily documents several special talismans (fulu) and ritual objects used in Daoist funeral ceremonies, divided into three sections:

The first section details the crafting method of the "Longevity Mountain Pillow." It must be made from sun-facing cypress or paulownia wood on the "Day of Longevity" during one's birth year. The pillow has strict dimensional requirements: 3.2 cun (inches) high, 6 cun long, and 4 cun wide, with each corner trimmed by 1.2 cun. The hollowed center should contain either five-spice blend or chrysanthemums. During creation, the artisan must face the direction of flourishing vital energy (qi), burn incense reverently, meticulously inscribe talismanic patterns with orpiment powder, then store it in a red silk pouch. This pillow should be enshrined alongside one's daily talismans and scriptures, and may be briefly used on nights coinciding with one's birth year, Jiazi days, or Gengshen days—but must never be seen by others. After use, one must recite the Three Purification Chants before storing it in a clean space, optionally within the same chest as ceremonial robes (fafu).

The second section records three funeral talismans: the "Quiet Radiance Yin-Transformation Resting Mat Talisman" (4.9 chi long), the "Yang-Returning Corpse-Reviving Face Veil Talisman," and the "Banner Talisman" (written in blue characters on red silk for aerial display, with a cypress-board ink version placed atop the coffin). The face veil talisman must fully cover the deceased from head to foot after dressing, but should be lifted during encoffining to expose the face without obstruction.

The third section includes funeral documents and objects: the "Announcement Text" (inscribed on two wooden boards) declaring the passing of a Daoist priest at a specific time and place, petitioning deities not to obstruct the soul's journey; the "Grain Vessel Talisman" (a bamboo-woven basket holding grains at the coffin's foot with attached talismans); plus five large and ten small "Inner Garment Talismans" with precise placement instructions on front, back, and crotch areas of burial clothing.

(Note: "Haoli" refers to the underworld; "Nüqing" is the Daoist goddess of divine law; "five-spice" typically indicates aromatic blends including aloeswood; the "Three Purification Chants" are cleansing incantations; "fafu" denotes priestly vestments.)

This passage provides detailed documentation on the placement of Fulu (talismans and registers - special Daoist ritual documents used for exorcism and blessings) in Daoist ceremonies. The arrangements are divided into four main sections:

First is the placement of talismans on ritual garments. Over thirty locations on the Daoist robe require talismans, including the front and back panels, left and right sashes, cuffs, as well as specific areas like the front lapel, back lapel, shoulders, and wrists. Even the inner shirt requires twenty-five talismans. The positioning follows precise measurements - for instance, "front left panel near the seam, approximately five inches below the collar" indicates an exact placement on the garment's left front near the stitching line.

Next are talismans for socks and bedding. Four talismans are placed on each sole and beside the little toes of both socks. Bedding requires talismans at its four corners and center, with distinct talismans for male and female bedding at the central position.

The third section details twelve coffin talismans. These are placed on the coffin's interior surfaces - front, back, left, right sides, and base - with additional talismans on both inner and outer surfaces of the lid. The term "coffin interior space" refers specifically to the enclosed area within.

Finally, there are thirty-nine corpse-restraining talismans. These are applied to various parts of the deceased's head - crown, throat, both ears, within the hair, and even inside both nostrils. This arrangement clearly relates to Daoist corpse-quelling techniques aimed at preventing reanimation.

This scripture documents the methods for creating and using the Daoist "Ascension Talisman" (Shengtian Fu), belonging to the liturgical practices of the Lingbao (Numinous Treasure) tradition, one of Daoism's major schools. The text comprises three main components:

First, it specifies the placement locations for the talismans. Over twenty precise positions are listed, including bodily locations like both arms, hands, feet, chest, abdomen, and face, as well as specific points on clothing. For instance, "below the left arm" refers to the underside of the left arm, "above the heart" indicates the cardiac region, and "inside the outer collar" means the inner lining of the garment's neck opening. These positions correspond to vital acupuncture points and Qi channels in the body.

Next are the detailed requirements for drawing the talismans. They must be inscribed with cinnabar on yellow or plain paper, ideally prepared during one's lifetime to avoid last-minute haste during the deathbed ritual. The drawing process involves reciting two incantations: the "Demon Expelling Incantation" emphasizes dispelling impurities through orthodox methods to attain the lucid state of "no-self and no-master"; while the "Brush Incantation" invokes divine power to imbue the talisman with exorcistic efficacy.

Finally, the ritual procedure is described. After completing the talisman, one must perform three tooth-knocking sequences (a ritual gesture) toward the "Year Breaker" inauspicious direction, then fumigate the talisman over sacred pillows and incense while reciting invocations. These prayers seek protection from the Supreme Elder Lord (Taishang Laojun, one of Daoism's highest deities) and various perfected beings (Zhenren), aiming to eliminate calamities, prolong life, and achieve transcendence. The invocations reference "Five Qi" (Wuqi, representing the Five Phases), "Mysterious Yellow" (Xuanhuang symbolizing heaven and earth), and "Purple Court" (Ziting, denoting celestial abodes).

This complete ritual exemplifies Daoist cultivation methods that employ talismans (Fulu) and incantations to communicate with divine forces, serving religious functions of exorcism, healing, and personal protection. The repeated phrase "urgently, urgently" (jiji) commonly concludes Daoist spells, conveying the fervent summons for divine presence.

This scripture records Daoist rituals and talismans (Fulu) for the liberation of deceased souls. The content is divided into three main sections:

The first part contains incantations for exorcising malevolent influences and invoking blessings. When reciting these spells, one must face northward to beseech celestial deities for protection of the living and deliverance of the departed from suffering. Phrases like "the glorious festival of celestial spirits" invoke divine titles, emphasizing how the sacred talismans of Lord Lao (the deified Laozi) can sever misfortunes and grant rebirth to wandering souls. Key cosmological references include "Great Unity" (Taiyi, a supreme Daoist deity), "mysterious yellow" (Xuanhuang, representing heaven and earth), "three luminaries" (the sun, moon and stars), and "nine celestial stars with nine earthly domains" (the nine heavenly bodies and corresponding terrestrial divisions).

The second section details twelve talismans to be placed inside the coffin. Each talisman's dimensions and placement are precisely specified: the reclining talisman (4 chi 9 cun long), pillow talisman (7.5 cun wide), facial talisman (5 cun wide), left/right hand talismans (each 9 cun wide), left/right foot talismans (each 5 cun wide), heart-position talisman (3.5 cun wide), plus four wall talismans for the coffin's cardinal directions (each 1 chi 2 cun wide). All were inscribed with cinnabar on indigo-dyed silk.

The concluding portion presents liberation prayers. Through chanting these invocations and proper talisman placement, the deceased soul could transcend the underworld and ascend to immortal realms. Poetic phrases describe the transfigured remains - "bones becoming orchid-jade" signifies the purified physical form, while "Great Unity guards the corpse" indicates divine protection of the body. The "Three Officials" (heavenly, earthly and water deities) safeguard the soul's journey. The entire ritual aims to have the deceased's name "engraved in immortal registers," ultimately achieving "ascension to celestial paradise."

This text exemplifies traditional Daoist soul liberation practices through talismans and ritual, incorporating devotion to major deities like Taiyi and the Three Officials. The precisely measured talismans reflect the Daoist cosmological principle of resonance between human actions and celestial patterns.

This scripture describes the Daoist ritual for the salvation of departed souls, comprising two main components: incantations (fulu) and liturgical procedures (keyi).

When a practitioner (one who has received advanced ordination such as the Dadong Lu or Sandong Lu) conducts funeral rites, they must place inscribed square tiles bearing sacred texts in the five directions (east, south, west, north, and center). At the central altar, tablets representing the Three Treasures (Dao, scriptures, and master teachers) are erected, accompanied by offerings of incense, flowers, lamps, candles, wine, and fruits. The ritual master stands at the center, visualizing the Supreme Lord of the Dao (Taishang Daojun) presiding in the middle, flanked by attendants, with the Five Directional Emperors (celestial deities) and terrestrial spirits arranged before and behind.

The master forms the "Imperial Seal" hand gesture (shangdi jue) with the left hand while holding the sacred text corresponding to the specific direction in the right hand, reciting the invocation: "By the decree of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), we inform the earth deities of the boundless realm of [specific direction]: Today, a disciple performs salvation rites for the deceased, whose soul has returned to the Great Yin (underworld). Here we establish a palace chamber for burial. May the earth deities protect the departed soul according to orthodox methods, nourishing it with vital essence (jing) and qi, so its form may become radiant, its bones fragrant, enduring through kalpas without decay. May the mountain deities of [specific location] open the Ninefold Netherworld, releasing the soul to bathe and change garments, ascending to the Southern Palace (celestial realm) where it shall receive clothing and nourishment, eternally basking in light, free from demonic harassment."

The master then performs the "Steps of Yu" (yubu, a Daoist ritual dance) toward the designated direction, followed by twenty-four tooth-tappings and nine swallows of saliva, continuing the recitation: "The Primordial Decree proclaims throughout the [specific direction] realm: On this auspicious day, ten thousand paths open for the soul's salvation. The Supreme Lord's messengers elevate the soul; the Five Directional Immortals prepare its ritual bathing and robing. Its form becomes translucent, protected by jade inscriptions, with all deities standing guard to stabilize and provide sustenance. All is performed according to the ancient methods of Yuanshi Tianzun and the precepts of the Nüqing Code (Daoist commandments)."

Finally, all participants declare in unison, dedicating the merit of salvation throughout the ten directions. The entire ritual emphasizes unique Daoist cultivation methods—including incantations, visualization (cunxiang), and the Steps of Yu—to harness divine power for liberating souls from the underworld and ascending them to the celestial realms.

This passage describes the specific procedures for placing the "Five Directions True Scripts" in Daoist funeral rituals. First, a square pit measuring 1.2 chi (approximately 40 cm) is dug, filled with soil, and then the coffin is buried within it.

The placement follows the five cardinal directions: For the East, a cyan brick is used with the sacred text inscribed in cyan pigment; the South employs a yellow brick with vermilion inscriptions; the West uses a black brick with white pigment; the North features a white brick with black inscriptions; while the Center utilizes a vermilion brick with yellow pigment.

The phrase "the [directional] spirit of such-and-such direction nourishes with such-and-such Qi" refers to the Five Directional Deities and their corresponding vital energies (Qi): The East corresponds to the Cyan Spirit of the Cyan Heaven's Nine Qi (nine types of cyan vital energy), the South to the Cinnabar Spirit of the Cinnabar Heaven's Three Qi (three types of red vital energy), the West to the Bright Spirit of the Bright Heaven's Seven Qi (seven types of white vital energy), the North to the Mysterious Spirit of the Mysterious Heaven's Five Qi (five types of black vital energy), and the Center to the Primordial Spirit of the Yellow Heaven's One Qi (a single yellow vital energy). These energies were believed to nurture the deceased's soul and assist its transcendence.