《靈寶領教濟度金書》Vol. 288

The Lingbao Lingjiao Jidu Jinshu (Spiritual Treasure Scripture for Salvation and Deliverance) details the format and content of talismanic documents (ke lou gao) used in Daoist rituals for the salvation of deceased souls.

First, it specifies the production standards for these talismanic decrees: they must be inscribed on thick yellow paper, measuring one chi two cun in height and one chi eight cun in width. The document should begin with three blank lines, followed by the name of the talisman, then the talisman itself drawn in cinnabar ink, and finally the proclamation text. The date, location, and the officiating priest’s rank and name must be clearly stated, concluding with the phrase "承诰奉行" (cheng gao feng xing, "received and respectfully executed"). The completed document is to be rolled and placed in a yellow envelope.

A key focus is the format of the Nine Refinement Treasure Talismans (jiu lian bao fu), nine types of talismanic decrees used in the Yellow Register Retreat (Huanglu Zhai). Each talisman must be preceded by the inscription "灵宝第几炼宝符" (Lingbao di ji lian bao fu, "Spiritual Treasure Talisman of the Nth Refinement"), followed by the decree’s content. The format remains consistent across all nine talismans, with only the refinement number changing.

The text provides the content of five such talismanic decrees:

1. The Yuanshi Fuming (Primordial Beginning Talismanic Decree) opens the gates of hell, liberating souls from darkness into light, ultimately ascending them to the Shangqing (Highest Clarity) celestial realm.

2. The Lingbao Fuming (Spiritual Treasure Talismanic Decree) incinerates karmic obstructions, resolves enmities, and severs evil roots, purifying the souls for transcendence.

3. The Yuqing Fuming (Jade Clarity Talismanic Decree) severs the Three Corpses (san shi, the three malevolent spirits within the body), guiding souls through suffering, cleansing their forms, and elevating them to the Jade Capital (Yu Jing).

4. Another Lingbao Fuming directs the path southward, constructing a ritual bridge for souls to cross, escorted by myriad deities into the Treasure Palace.

5. The Yuqing Baolu (Jade Clarity Treasure Register) leads souls into the Zhuling Mansion (a Daoist purgatory), where they are refined in the Flowing Fire Divine Court.

Each decree concludes with "一如告命" (yi ru gao ming, "as per the decree") to signify its formal activation. The officiating priest must sign each with "具位姓某承诰奉行谨封" (ju wei xing mou cheng gao feng xing jin feng, "Respectfully sealed by [rank and name], received and executed").

These documents serve as vital ritual instruments in Daoist salvation rites. Through their prescribed forms and sacred language, they assist souls in breaking free from suffering and attaining transcendence.

This scripture primarily describes the Lingbao School's (an important Daoist tradition) rituals for redeeming departed souls and cultivation methods. Through nine fu talismans (Daoist ritual documents), the process guides and refines the souls of the deceased.

The first passage explains how departed souls undergo purification through "Fan Qi" (primordial cosmic energy), achieving internal and external clarity until their spirits radiate brilliance, ultimately transforming into "Zhenren" (perfected beings). The text emphasizes this metamorphosis must fully align with celestial will.

The second section depicts the miraculous efficacy of the "Lingbao Jade Talisman": all deities reverently attend, the body's meridians become unobstructed, and auspicious Qi envelops the entire form, enabling the soul to ascend to celestial realms and permanently escape the cycle of rebirth.

Passages three through five describe the power of the "Yuanshi Bao Gao" (the sacred decree of the Celestial Worthy of Primordial Beginning): the infusion of Nine Heavens' Qi nourishes the spirit, illuminating the five viscera and six bowels. Through nourishment from "Jade Nectar" (essential Jing) and "Cloud Sprouts" (alchemical elixirs), impurities are cleansed until complete unity with the Dao is achieved.

The sixth passage explains how the "Yuanshi Treasure Register" (the Celestial Worthy's talismanic command) notifies deities across the Three Realms, using "jade carriages and crimson banners" (celestial processions) to escort departed souls. Protected by golden light, they attain carefree liberation.

The concluding section details protective talismans dispatched by the Five Directional Emperors (Green Emperor, Red Emperor, etc.). Taking the "Green Emperor's Soul-Protecting True Talisman" as example: it formally invokes the Eastern Green Emperor and his retinue, beseeching the infusion of Nine Heavens' Qi into the departed soul. This guides the spirit to flow into the "Muddy Pellet" (crown-point Dantian), nourishing the liver until the soul attains rebirth. Each talisman concludes by stressing strict adherence to celestial mandate.

These talismans all follow the structure of the initial "Refinement Talisman," each presided over by specific deities and employing the Five Phases' Qi (fundamental Daoist elements) to transform departed souls. The ritual concludes by recording the date and the presiding master's name as officiant.

This scripture describes several important talismanic rituals (Fulu) from the Lingbao tradition (one of Daoism's major schools), focusing on the application of talismans related to the Five Directional Emperors (Daoism's five directional deities). Let me explain section by section:

The section on the Red Emperor's (Southern Fire Virtue Emperor) talisman mentions that the ritual master must petition the Cinnabar Spirit True Elder Red Emperor (the Southern Fire Virtue Emperor) to infuse the recipient with Southern Harmony Vermilion Qi (red yang energy). This energy flows into the Muddy Pellet Palace (a crucial cultivation point at the crown of the head), distributing three streams of Qi that illuminate the Three Dantian (upper, middle, and lower cultivation centers), reaching directly to the Cinnabar Terrace (heart region) to harmonize yin-yang and protect the heart-mind. Governed by the Great Goddess of the Middle Daughter Who Guards the Cinnabar Origin (the heart-mind's protective goddess), this process balances heart energy, connects with the six directions (heaven, earth, and four cardinal directions), moistens the tongue root above, and links with the Triple Burner below (three vital bodily regions), creating ceaseless energy circulation that revitalizes the recipient.

The Yellow Emperor's (Central Earth Virtue Emperor) talisman section describes the ritual master petitioning the True Human of the Yellow Emperor's Central Rule to dispatch Yellow Spirit Youths and Jade Maidens, infusing the recipient's Muddy Pellet Palace with Central Bright Yellow Qi (yellow harmonizing energy). This illuminates the Field of Central Yellow (middle Dantian region), reaches the Great Granary (spleen-stomach region), harmonizes the Ying and Wei energies (two fundamental bodily energies), and protects the spleen spirit. Governed by the Constant Abiding Spirit Light of the Resting Hun (the spleen spirit's title), this process balances spleen energy, increases bodily fluids, moistens the Ruler's Abode (face) above, and irrigates the Gate of Life (kidney region) below.

The White Emperor's (Western Metal Virtue Emperor) talisman section petitions the Venerable White Emperor of Resplendent Radiance to bestow White Blossom White Qi (white metal energy). After entering the Muddy Pellet Palace, this energy divides into seven streams illuminating the Metal Palace (lung region), harmonizing bodily fluid energy while protecting the lung spirit Resplendent Radiance of Formless Completion (the lung spirit's title). This creates cooling lung energy that protects the Spirit Hut (nose) above and irrigates the Yellow Court (middle Dantian) below.

Though the Black Emperor's (Northern Water Virtue Emperor) talisman section isn't fully expanded, its title "True Human Who Unblocks Blood" indicates petitions to the Venerable Black Emperor of Mysterious Radiance for blood harmony. These talismans ultimately pursue the effect of "blossoming splendor and renewed vitality through refinement"—revitalizing humans through the harmonization of Five Phases energies. Each talisman emphasizes nurturing specific organs and infusing their corresponding energies.

This passage records a set of cultivation talismans (fulu) and ritual contents from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, primarily describing how to channel the Qi of the Nine Heavens through specific rituals to nourish both body and soul.

The first section invokes the Five Numinous Dark Elder Black Emperor (one of the Five Directional Celestial Emperors, representing the North), beseeching him to bestow the flourishing black Qi (the essence of the Water phase) from the northern realm. This Qi is directed to flow into the practitioner's Muddy Pellet Palace (the crown-point acupoint), distributing the Qi of the five viscera and illuminating the celestial regions corresponding to the inner landscape (the Taiwei Star Domain within the body). Simultaneously, it calls upon the Jade Maiden of Mysterious Darkness Nurturing Infants (the guardian deity of the kidneys), Yunzhu, to protect and strengthen kidney Qi. This ensures clarity of spirit (shen) like the sun and moon, connecting upwards to Kunlun (the crown) and downwards to the Jade Gate (the perineum), revitalizing the practitioner with the vitality of flourishing plants.

The subsequent sections follow a similar talismanic format, each corresponding to different Celestial Emperors of the Nine Heavens:

The first talisman requests the Celestial Emperor of Yudan Wuliang (First Heaven of the Nine Heavens) to descend the yellow transformative Qi of the true embryonic life-origin, nourishing the practitioner's embryonic foundation and connecting it with the Dao of Heaven.

The second talisman invokes the Celestial Emperor of Shangshang Chanshan Wuliangshou (Second Heaven of the Nine Heavens) to send down the Qi of the purple gate of cavernous darkness, untying the knots of the practitioner's embryonic state and linking it with the Dao of Earth.

The third talisman calls upon the Celestial Emperor of Fanjian Xuyan (Third Heaven of the Nine Heavens) to bestow the Qi of luminous immortality and extended spirituality, enabling the practitioner's soul to commune with the spirit (shen).

The fourth talisman petitions the Celestial Emperor of Jiran Doushu (Fourth Heaven of the Nine Heavens) to descend the Qi of dark transformation from the dormant corpse, sealing and pacifying the practitioner's gate of earthly souls (po).

The fifth talisman requests the Celestial Emperor of Boluoni Mi Bujiaole (Fifth Heaven of the Nine Heavens) to grant the Qi of the five immortals' central numinosity, cooling the five viscera and summoning the Five Emperors (deities of the five viscera) to pay homage, thereby preserving and nurturing the spirit (shen).

Each talisman follows a fixed structure: first naming the invoked Celestial Emperor, then specifying the nature of the Qi to be bestowed, its transformative effect on a particular part of the practitioner's being, and concluding with the phrase "in accordance with the decree." When inscribing these talismans, one must clearly note the Celestial Emperor's title and the practitioner's details, and they may be folded into specific forms for ritual use.

This scripture records the specific contents of nine talismans (Fulu) and ritual petitions used by the Lingbao (Numinous Treasure) school—a major Daoist tradition—during salvation rituals. Each talisman invokes a different Celestial Emperor (high-ranking Daoist deity) with distinct functions:

The sixth talisman summons the Dongxuan Huaying Sheng Celestial Emperor to bestow the "Qi of True Numinous Mansion Life-Origin, Sublimely Genuine and Harmoniously Blended." This aids recipients in regulating the Six Bowels (a Chinese medical concept referring to the gallbladder, stomach, large intestine, small intestine, bladder, and triple burner), ensuring smooth digestion and generating nourishing fluids in the mouth.

The seventh talisman invokes the Linghua Fanfu Celestial Emperor to descend the "Qi of True Origin Mansion Life-Origin, Sublimely Transcendent and Cavernously Profound." It opens the recipient’s Nine Orifices (eyes, ears, nostrils, mouth, urethra, and anus), clarifying perception like starlight illumination.

The eighth talisman calls upon the Gaoxu Qingming Celestial Emperor to confer the "Qi of True Radiance Mansion Life-Origin, Genuinely Numinous and Coagulated." It harmonizes the recipient’s Three Regions and Eight Scenes (a Daoist schema of bodily structures), ensuring physical and spiritual integrity, with luminous protection even in darkness.

The ninth and most detailed talisman petitions the Wuxiang Wujie Wu’ai Celestial Emperor to bestow the "Qi of Spontaneous Mystical Illumination." It comprehensively regulates the recipient’s body (described through Daoist terms like Three Passes, Five Viscera, Six Bowels, and Nine Palaces), realigning all spirits, regenerating hair and skin, and granting rebirth under celestial guardianship.

The latter section explains ritual methods: Petitions may be enclosed in square envelopes (fanghan) inscribed with "Submitted to the Court of [Celestial Emperor’s Name]." For grand "Nine Refinements" or "Luminous Truth" ceremonies, simpler enclosures (kelou) suffice. A simplified "scattered petition" method involves writing thirty copies on yellow paper without sealing, enabling swift rites. Finally, the "Supreme Talisman for Extinguishing Sins and Resolving Grievances" specifically absolves hellbound souls, requiring the Jade Emperor’s and Savior from Suffering Heavenly Worthy’s decrees.

These practices reflect Daoism’s use of talismans, Qi techniques, and divine power to heal body-mind and liberate the deceased, embodying its unique cosmology of human-cosmos interrelation.

This passage is a talismanic text from the Lingbao Lingjiao Jidu Jinshu (Precious Scripture of Salvation Through the Numinous Treasure Teachings), concerning the deliverance of deceased souls. It primarily employs two types of Fulu (talismans and registers): the "Yuanshi Fuming" (Primordial Decree Talisman) and the "Taishang Bazui Jieyuan Zhenfu" (Supreme True Talisman for Extracting Sins and Resolving Grievances) to liberate souls suffering in the underworld.

The incantation first proclaims the dissolution of the infernal realms governed by Fengdu (the Daoist netherworld), the Quanqu administrative offices, and the Wuyue Sheling (local mountain and river deities). It absolves all wronged souls suffering in the Ten Directions' underworld prisons, erasing their karmic records, severing the roots of their misdeeds, and freeing them from demonic custody so they may swiftly reincarnate. After refinement and purification, these souls can shed their Yin Qi (dark energy) and ascend through the Dao.

These talismans may be placed in a square case (fanghan) and ritually burned during Zhaijiao (purification rituals), or simply incinerated directly. For Lian Du (salvation through refinement) ceremonies, burning the talismans alone suffices. The text details the proper inscription format: the officiating priest must include their clerical title and name, stamped with the seal bearing the phrase "Cheng Gao Fengxing" (Received by Decree for Implementation).

The talismans' efficacy extends to all infernal realms—including the Celestial Prison, the Avici Hell, and the underworld jurisdictions of the Ten Directions and Three Realms—as well as local underworld offices like the City God (Chenghuang) and Village Earth God (Lishe). They disentangle souls from karmic enmities, eradicate the roots of sin, and liberate them from icy hells, granting deliverance according to their earthly virtue.

The text further specifies practical methods: the talisman must be inscribed on thick yellow paper, with the front painted in cinnabar and the back in ink, bearing the proclamation and date. Folded, forty-three copies are prepared, and when used for specific souls, they must accompany official dispatch documents for underworld officers.

This scripture reflects Daoist religious practices of soul deliverance through talismanic rituals, embodying the tradition's compassionate ideal of universal salvation.

This scripture describes three types of hell-breaking talismans (fulu) used in Daoist salvation rituals for liberating souls from purgatory: the Jade Purity Treasure Register Hell-Breaking True Talisman, the Azure Mystery Primordial Lord Hell-Breaking Talisman, and the Azure Mystery Hell-Breaking Talisman. These talismans primarily serve to deliver deceased souls from the sufferings of hell.

The first talisman, the "Jade Purity Treasure Register Hell-Breaking True Talisman," essentially states: This talisman is issued to all underworld institutions including the Northern Yin Fengdu (the highest administrative center of the netherworld in Daoist belief), its inner and outer palaces, the thirty-six layers of hell, and the Ninefold Dark Abyss (the deepest hell realms). Upon its proclamation, all tortures in hell shall cease—flames extinguish, icy pools melt, and swords transform into harmless trees. All sinful souls shall behold radiant light, no longer confined, and may ascend to the Southern Palace (the celestial realm in Daoist cosmology) to undergo refinement and attain rebirth.

The second talisman, the "Azure Mystery Primordial Lord Hell-Breaking Talisman," declares: By the decree of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity), Fengdu and the Ninefold Dark Hells are commanded to dismantle iron prisons, sword-forests, and other instruments of torment, ceasing all sufferings. Through the illuminating power of this talisman, the soul of [the deceased] shall be delivered and ascend to heaven.

The third talisman, the "Azure Mystery Hell-Breaking Talisman," similarly proclaims: The Celestial Worthy of Primordial Beginning commands Fengdu's hell realms to liberate all imprisoned souls. By the efficacy of this sacred text, the deceased shall break free from hell and attain transcendence.

Each talisman follows a standardized format: The incantation is written on yellow paper, the accompanying petition on blue-green paper, with vermilion ink used for the sacred text. All conclude with the formula: "Prepared by [the officiant's rank and surname] who respectfully receives the decree to implement and seal this," followed by the specific hell realm to which the talisman is addressed.

These talismans embody the Daoist belief that sacred documents can intervene in underworld affairs. Through specific rituals and talismanic power, they are believed to alter the conditions of souls in hell, assisting their liberation from suffering and guiding them toward salvation.

This scripture records several important talismanic documents (Fulu) used in Daoist rituals for liberating souls from purgatory, primarily aimed at helping deceased spirits escape the suffering of hell. The content can be divided into four main sections:

The first section is the "Primordial Command Talisman," issued in the name of the highest Daoist deity, the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun). It mentions Fengdu (the Daoist underworld capital) with its thirty-six and twenty-four layers of hells, including thirteen distinct realms such as the Wind-Thunder Hell. The talismans are specifically addressed to each hell—for instance, a separate decree is issued for the Eastern Wind-Thunder Hell.

The second part, the "Ten Celestial Transformation Talisman," is also promulgated under Yuanshi Tianzun's authority. It commands all levels of Fengdu's underworld administrators—including prison enforcers and officials in charge of the Registers of Life and Death—to follow the decree of the Supreme Elder Lord (Taishang Laojun). They are to release souls long imprisoned, allowing them to reflect on their sins, receive heavenly grace for liberation, and be reborn according to their moral conduct in past lives.

The third section, the "Azure Mystery Salvation Talisman to Break Fengdu," is a powerful talismanic spell from the Celestial Worthy of Universal Salvation (Taiyi Jiuku Tianzun, also known as the Azure Mystery Sovereign). This talisman can destroy the Iron Encircling Mountain of hell and dispel Fengdu's darkness. It mentions absolving the sins of souls recorded by the Three Officials (Heavenly, Earthly, and Water Officials), the Nine Bureaus (the underworld's nine judicial offices), and the Twelve River Sources (rivers of the underworld). The talisman erases their sin-registers and severs their roots of evil, enabling the souls to be escorted by myriad deities for rebirth in the human realm or celestial realms.

Finally, the "True Form of Fengdu Mountain" talisman includes Yuanshi Tianzun's edict and a diagram of the mountain's shape. This talisman subdues demonic obstacles, ensuring souls' release from Fengdu's hells. It annuls their punishments before the Three Officials, seals their sin-records, and, after refinement and purification, guides them to blessed lands.

Each talisman concludes with a standardized format: stating its name, the issuing authority's title and name, and a solemn sealing, followed by the designated recipient among the underworld administrators. These talismans exemplify the complete liturgical framework through which Daoism employs sacred documents to liberate souls.

This is a set of talismanic documents (Fulu) recorded in the Daoist scripture Lingbao Lingjiao Jidu Jinshu, used for the salvation of departed souls. The core content involves three precious talismans from the Three Pure Ones (Sanqing) — Jade Pure, Upper Pure, and Grand Pure — to deliver souls from the sufferings of hell.

First are three "Illuminating Talismans" (Kaiguang Baofu), each targeting humanity’s three fundamental desires: lust, attachment, and greed. Each talisman commands the infernal officers (Lingguan) to sever the root of these desires for the deceased, releasing them from hellish torments such as being pursued by lightning or forced to carry sand and stones. Through these talismans, souls transcend the sufferings of the Three Realms and ascend freely to the immortal realms of Upper Pure.

Next are three "Radiant Talismans" (Liuguang Baofu), specifically designed to liberate souls burdened by the three desires of lust, attachment, and greed. Each talisman orders the infernal officers to release the soul from the bonds of these desires, sparing them from tortures like the Mountain of Knives or the Forest of Swords. Ultimately, the soul attains purity of spirit (Shen) and ascends to pay homage in the celestial court, eternally freed from the cycle of rebirth.

These talismanic texts follow strict writing protocols: the mountain-shaped diagrams must be inscribed with cinnabar on blue paper, while the accompanying petitions are written in ink on yellow paper. The outer envelope must bear the name of the deceased on its reverse. The entire ritual requires a formally ordained Daoist priest (Fashi), acting as the presiding officiant in accordance with Daoist liturgy (Keyi), embodying the tradition’s practice of using talismans (Fulu) for the salvation of souls.

This scripture records the talismanic documents (Fulu) used by the Lingbao tradition of Daoism for liberating departed souls. Its primary purpose is to help souls escape the sufferings of hell through specific rituals and incantations, enabling their ascension to celestial realms.

The text first introduces the "Jade Clarity Radiance Treasure Talisman" (Yuqing Liuhui Baofu), which alleviates suffering caused by earthly desires, sparing souls from torment in the Bronze Pillar Hell. Through this liberation ritual, the soul becomes purified, gains audience with the Celestial Emperor (Tian Di), and permanently transcends the cycle of reincarnation.

Next is the "Refining the Ear Gate Talisman" (Lian Ergen Fu), specifically addressing karmic offenses related to auditory perception. The talisman's power reaches the Zhujue Yin Celestial Palace (one of the hell realms), commanding its spirit officials and jailers to eradicate boundless sins accumulated through the ear faculty. By severing these evil roots, the soul swiftly ascends, attains wisdom, and rides dragon chariots in celestial freedom.

Subsequently, six specialized talismans correspond to the six sensory faculties (eye, ear, nose, tongue, body, and mind), each linked to specific hell palaces:

• Ear faculty: Zhujue Yin Celestial Palace
• Nose faculty: Mingchen Naifan Wucheng Celestial Palace
• Eye faculty: Taisha Liangshi Zong Celestial Palace
• Tongue faculty: Tianzhao Zuiqi Celestial Palace
• Mind faculty: Zongling Qifei Celestial Palace
• Heart faculty: Gansi Lianwan Lü Celestial Palace

The concluding "Refining Three Karmas of the Body Talisman" (Lian Shen Sanye Fu) carries the decree of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, one of Daoism's supreme deities). Transmitted throughout the ten directions and three realms of the underworld, it orders karmic officials to eliminate ten grave offenses, enabling swift rebirth with peaceful spirit and heavenly ascent. Through this purification, the soul's body and mind attain luminous clarity, merging with the Dao (Dao).

These talismanic documents follow standardized formats, each concluding with the phrase "strictly according to celestial command" (yi ru gao ming), indicating perfect compliance with heavenly ordinances. Designated Daoist priests (identified as "Officiant So-and-So") ceremonially enact and seal them. This reflects Daoism's religious practice of using talismanic rituals to absolve karmic burdens and facilitate the liberation of souls.

This scripture documents the esoteric talismans (fulu) and ritual procedures used by the Lingbao (Numinous Treasure) tradition of Daoism for the salvation of deceased souls. The content is divided into three main sections:

The first part presents the "Three Origins and Nine Perfected Hidden Talisman Proclamation" - nine yang talismans (celestial talismans used to communicate with heavenly realms) corresponding to the nine celestial spheres: from Yu-dan-wu-liang Tian (Heaven of Unbounded Azure) to Wu-xiang-wu-jie-wu-ai Tian (Heaven of No-Thought, No-Knots, No-Attachments). Each talisman bears a distinctive name such as "Jade Pendant Yang-Opening Upper Talisman." These talismans serve to liberate souls from the sufferings of hell (the three paths, five sufferings, and eight difficulties), enabling their ascension to the Shangqing (Upper Clarity) celestial realm.

The second section details the application methods: specific celestial talismans must be selected according to the deceased soul's directional position (divided according to the eight trigrams (bagua) into northeast Gen position, east Zhen position, etc., with eight directions plus the center). For instance, northeast positions require talismans from the Gen palace's Chou-Yin orientation, while eastern positions use Zhen palace's Mao orientation talismans.

The final part specifies the inscription format for the talisman's exterior: the front side must state "[Name of] Heaven [Name of] Yang Upper Talisman Proclaims Below" along with the officiating priest's rank and name, while the reverse side should indicate "For the Salvation of [Name]'s Soul" with the corresponding celestial realm. These talismans must be transmitted through the "Wind-Fire Postal Relay" - Daoism's special cosmic communication channels between heaven and earth.

This scripture reflects the complete liturgical procedure in Daoist salvation rituals where talismans mediate celestial-human communication for soul salvation, embodying the religious ideal of "boundless salvation of sentient beings" (wuliang duren).