《靈寶領教濟度金書》Vol. 29

This passage describes the ritual procedures for "restoring complete form and substance" (全形复质) from the Lingbao Lingjiao Jidu Jinshu (Spiritual Treasure Scripture for Salvation and Deliverance), a Daoist liturgical text for the salvation of deceased souls. The ritual was transmitted by the eminent Lingbao (Spiritual Treasure) master Ning Quanzhen and compiled by Lin Lingzhen.

The ceremony begins with the ritual master performing "Pacing the Void" (步虚, Buxu) – the sacred star-stepping dance – followed by the "Purification Sprinkling" (洒净, Sajing) to cleanse the altar space. The master then solemnly invites the "Heavenly Worthy Who Returns Souls and Nourishes Essence" (回灵养素天尊) to descend, explaining that the deceased's soul may have become scattered due to physical suffering during life or bodily damage after death, requiring ritual intervention to restore its complete form.

Next, celestial medical officials (天医功曹, Tianyi Gongcao) and their subordinate functionaries are summoned to the altar to regulate the soul's Shen (spirit) and repair its form. When reciting the "Talisman of the Healing Officials" (治病功曹符), the ritual invokes heavenly physicians like the Nine Heavens' Bian Que (the legendary Chinese physician) and the Medicine-Bearing Youths, along with divine elixirs capable of curing all ailments. These are employed to eliminate various diseases and karmic obstructions, including "ghost debts transmitted through generations" (传尸鬼债) – ancestral karmic burdens.

The ritual then summons higher-ranking "Celestial Healing Emissaries" (天医使者), including the Jade Emperor (玉皇大帝), the Great Director of Destinies Taiyi (太一司命), and the Great God Taokang (桃康大神). These deities regulate the five viscera (heart, liver, spleen, lungs, and kidneys) and purify the soul's body with "Primordial Sovereign True Qi" (元皇正炁) to heal all afflictions.

Finally, according to the specific illnesses the deceased suffered during life, the ritual invokes primordial energies like the "Twelve Qi of Jade Clarity's Mysterious Unity and Six-Yang Chaos" (玉清玄一六阳混元十二炁) for treatment. Through talismanic invocations, summoning celestial healers, and employing primordial Qi, the ceremony comprehensively restores the soul's complete form, enabling its successful deliverance.

This scripture records a Daoist Keyi (liturgy) ritual for the salvation of departed souls. The ritual master, through burning talismans with various functions, mobilizes the Qi (vital energy) of the Five Phases to help the deceased reconstitute their spiritual form.

First, the ritual summons General Huasheng and his subordinates to swiftly arrive at the altar. Following the Lingbao Xuantan ceremonial protocol, the master burns the "Talisman for Generating Kidney Qi and Essence," harnessing the purest primordial Qi (innate energy) between heaven and earth to coalesce the Shen (spirit). This enables the deceased's kidney meridians to regenerate. When the Water Phase Qi circulates, the departed soul regains luminosity and revives its life form.

Next comes the burning of the "Talisman for Generating Heart, Spirit, Glory, and Will." The heart belongs to the Fire Phase, corresponding to the palace of the Red Emperor (southern deity of fire virtue). When heart-fire Qi coalesces, all spirits return to their proper positions, allowing the deceased to restore their complete form and solemnly receive salvation.

The master then burns the "Talisman for Generating Liver, Ethereal Soul, Sinews, and Bones." The liver belongs to the Wood Phase—its azure Wood Qi nourishes countless immortals. As the liver (sovereign of all bodily structures) regenerates, the Hun (ethereal soul) reunites with physical form, guiding the departed back to the Dao.

Subsequently, the "Talisman for Generating Lungs, Corporeal Soul, Stomach, and Body Hair" is burned. The lungs belong to the Metal Phase—their white Metal Qi harmonizes with pulmonary energy. When Metal Qi circulates, the soul returns to blessed realms. This is followed by the "Talisman for Generating Spleen, Muscles, Vitality, and Limbs." The spleen belongs to the Earth Phase—the central Yellow Emperor's Qi (representing the spleen) stabilizes the Rong and Wei energies, reviving the body's vitality.

Finally, the master burns the "Talisman for Generating Bladder and Urinary System" and the "Talisman for Generating Small Intestine and Waterways." The bladder belongs to the Water Phase (azure-black Water Qi intertwines), while the small intestine belongs to the Fire Phase (red-white Qi merges). These talismans reconstruct the lower burner system, pacifying the Three Hun and ensuring unimpeded meridian flow.

Each procedural stage concludes by chanting "Urgently, by the decree of the Primordial Celestial Worthy" (Yuanshi Shangdi)—affirming compliance with the supreme Daoist deity's mandate—and invoking the sacred name of "Heavenly Worthy Who Returns Spirits and Nourishes Essence," beseeching this salvation-specialized deity's protection. Through harmonizing the Five Phases' Qi, the entire ritual assists the departed in reconstructing a complete life form.

This passage is a ritual text from the Daoist scripture Lingbao Lingjiao Jidu Jinshu (Precious Book of Numinous Treasure Salvation), primarily used for the salvation of deceased souls and the harmonization of Qi (vital energy) of the Five Phases (Wood, Fire, Earth, Metal, Water). It concludes with the incantatory phrase "Jiji ru Yuanshi duren lüling" ("Swiftly, in accordance with the salvific decree of the Celestial Worthy of Primordial Beginning"), signifying immediate execution of the salvation command issued by the supreme deity Yuanshi Tianzun.

The text begins by invoking the authority of the "Huilian Yangsu Tianzun" (Celestial Worthy of Nourishing Simplicity and Returning the Numinous), a Daoist deity governing the regulation of souls. It then recites five talismanic incantations in sequence: the Talisman of Generating the Gallbladder, the Talisman of Generating the Large Intestine, the Talisman of Generating the Stomach, the Talisman of Generating the Triple Burner, and the Talisman of Generating the Heart Meridian. Each talisman corresponds to a different organ system, describing the movement of Five Phases Qi (represented by the colors green, red, yellow, white, and black for Wood, Fire, Earth, Metal, and Water, respectively) within the body:

• The gallbladder gathers numinous Qi (Lingqi), with Shen (spirit) and Qi merging to emit red light.
• The large intestine blends internal and external Qi like a grand hall.
• The stomach produces fluids that nourish the entire body.
• The Triple Burner (three body cavities: upper, middle, and lower) ensures smooth Qi circulation.
• The heart meridian system pacifies the Hun (ethereal soul) and Po (corporeal soul).

All talismans ultimately achieve the effect of "the deceased soul receiving transformation," meaning the salvation and rebirth of the departed.

The latter section summons the Five Directional Thearchs (Green Emperor, White Emperor, Red Emperor, Black Emperor, and Yellow Emperor) and their subordinate Gongcao (divine officials in Daoism), who govern aspects such as the soul, Qi-blood, and physical form. These deities are commanded to descend to the ritual altar to assist in regulating the Five Phases Qi of the deceased, ensuring the proper alignment of all spirits.

The final "Talisman of Complete Form" employs five colors to symbolize the Five Phases:

• Green Wood of the East resembles red apricot blossoms,
• Red Fire of the South glows like radiant essence,
• White Metal of the West contains auspicious moisture,
• Black Water of the North flows with mysterious vitality,
• Yellow Earth of the Center manifests numinous treasure.

The cyclical movement of these Five Phases Qi enables the deceased soul to restore its complete form, attaining the sublime state of "marvelous entry into divine transformation." The entire ritual, through burning talismans, reciting incantations, and summoning deities, accomplishes the salvation of the departed.

This scripture describes the Daoist ritual of "delivering deceased souls" (济度亡魂), which focuses on using divine power to help departed spirits transcend suffering and restore their wholeness.

The text first explains how various physical impairments—paralysis, lameness, deafness, blindness—can be healed, including injuries from self-harm, abortion, or accidents. Those who died young from poisoning may regain robust health, while victims of lightning strikes or assassination can have their souls preserved. Here, the Five Directional Emperors (五方五帝)—the Green Emperor (青帝), Red Emperor (赤帝), White Emperor (白帝), Black Emperor (黑帝), and Yellow Emperor (黄帝)—are invoked to protect the five organs: the Green Emperor guards the liver (Wood phase), the Red Emperor nourishes the heart (Fire), the White Emperor revitalizes the lungs (Metal), the Black Emperor regulates the kidneys (Water), and the Yellow Emperor stabilizes the spleen (Earth). Through the harmonizing power of the Five Phases (五行), the body is restored to wholeness.

Next, the text describes how cultivating the Li (离, Fire) and Kan (坎, Water) energies—key concepts in Neidan (内丹, internal alchemy)—can regenerate bones from decay, deliver the dying beyond the cycle of rebirth, and purify the souls of the deceased to an infant-like state. Under the supervision of the Five Elders (五老, another term for the Five Directional Emperors), the departed souls are ultimately liberated, soaring freely to the highest celestial realm of Shangqing (上清).

The latter part details the ritual procedures for salvation. The Golden Elixir (金液) and Jade Essence (玉精), potent Daoist alchemical substances, are used to reconstruct the soul’s form, while the Yellow Chamber (黄房) and Purple Abode (紫户)—internal energy centers in Neidan practice—gather and refine primordial Qi (元气). Gratitude is offered to the Celestial Worthy (天尊) and immortal sages for their grace, enabling the souls to escape the sea of suffering and attain radiance. Though the physical body perishes, the spirit may ascend—provided karmic debts from past misdeeds are resolved.

During the ritual, deities such as the Lingbao Absolution Official (灵宝解冤释结灵官, a divine mediator of grievances) and the Five Classics Doctors (五经博士, scripture-master spirits) are summoned to the altar to reconcile unresolved conflicts for the departed. As the absolution talismans (解冤符) are burned, incantations describe the darkness of the underworld, where the Primordial Celestial Worthy (元始天尊, the supreme Daoist deity) illuminates the void, commanding all spirits to obey. Sins are erased, the roots of hell severed, allowing the souls to ride the breath of the Jade Void (玉虚, a celestial realm) toward blessed rebirth.

Finally, talismans of reconciliation are burned, urging the Great Gods of Liberation (开度大神) to swiftly enact deliverance, reconciling adversaries and allowing souls trapped in eternal night to behold light once more. The entire ritual emphasizes resolving earthly grievances through divine intervention, ensuring the soul’s ultimate liberation.

This passage comes from the Lingbao Lingjiao Jidu Jinshu (Golden Book of Salvation Through Lingbao Teachings) of the Lingbao Daoist tradition. It primarily discusses the use of zhaijiao keyi (Daoist purification rituals) to liberate deceased souls and resolve karmic entanglements.

The first section explains how the power of Lingbao fulu (Daoist talismanic registers) can eliminate the sins and karmic debts of the deceased. When these talismans are burned, the registers of sins kept in the Northern Yin Fengdu (the Daoist bureaucratic underworld) are destroyed, allowing the souls to be purified and reborn. Bathed in the compassionate radiance of the Dao, the deceased are freed from the sufferings of hell and ascend to the Yuqing Heaven (one of the Three Pure Realms of Daoism).

The middle section describes how the human body is originally composed of primordial ancestral Qi (the fundamental life energy), but becomes damaged due to the entanglements of karma. The karmic obstructions accumulated during one's lifetime—like external pathogenic influences such as cold, heat, dryness, and dampness—disrupt the meridians and scatter the hun and po (ethereal and corporeal souls). After death, these karmic forces become as deep and inescapable as the ocean, requiring divine intervention for salvation.

The latter part details the specific salvation ritual: Yuanshi Tianzun (the Celestial Worthy of Primordial Beginning) and Xu Huang Daojun (a revered Daoist deity) descend the teachings of the Three Caverns (the Daoist scriptural canon) like a rain of Dharma, dispatching celestial physicians and divine officials to administer elixirs for the healing of souls. The ritual summons the Thirty-Six Heavenly Generals of Lingbao and the Twenty-Four Generals of Hunyuan, among other divine beings, to assist the deceased in escaping the qi of death and returning to the qi of life.

Finally, it clarifies that this zhaijiao ritual is specifically arranged by a patron to liberate a particular deceased individual. The deceased suffered from chronic illness in life and was further bound by karmic grievances after death, with their five viscera and six bowels all damaged. Only by submitting a green petition (a formal Daoist memorial) and invoking the divine authority of the Mysterious Offices (the underworld bureaucracy) can their soul be fully redeemed. The ritual employs methods such as orchid-water purification (a Daoist cleansing rite) and compassionate guidance, ultimately enabling both the deceased and their karmic creditors to ascend together.

This passage describes the specific ritual procedures of the Lingbao (Numinous Treasure) school of Daoism for performing salvation rites (jidu) for the deceased. The core concept involves using talismanic incantations and summoning divine beings to heal both physical and spiritual ailments of the departed, ultimately restoring their complete spiritual integrity.

The ritual first summons the Celestial Physicians and Immortal Pharmacists from the Mysterious Bureau of Lingbao (a divine institution in Daoist cosmology). These celestial healers administer sacred medicines like elixirs, lingzhi mushrooms, and jade nectar to treat the deceased's physical injuries. Special emphasis is placed on healing "heart-sickness"—the belief that psychological trauma manifests as physical illness. The healing begins with the "Mysterious Altar Commandments of Lingbao" (a powerful Daoist incantation) accompanied by burning specially prepared Celestial Physician talismans (fulu).

Next comes the resolution of "karmic grievances" (yuan ye)—the negative karma stemming from unresolved conflicts. The text explains that such grievances originate in mental formations, and purity of mind naturally dissolves karmic entanglements. The ritual summons the Spirit Officials Who Untangle Grievances, who employ gentle persuasion to reconcile the deceased's lingering resentments. Three grievance-resolving talismans are burned to facilitate spiritual liberation. At this stage, the deceased's mind becomes clear as a polished mirror, their awareness bright as the autumn moon.

Concerned that the deceased's shen (spiritual consciousness) and qi (vital energy) might disperse, the ritual then invokes the Twelve Great Generals of Primordial Transformation (divine commanders governing life energy). Through burning twelve specific talismans, these deities help consolidate the deceased's life force in their dantian energy centers—the "Purple Portal and Azure Chamber" referring to the lower dantian, and the "Golden Tower and Jade Room" indicating the upper dantian. This process ensures yang energy suffuses the corporeal form while the yin soul achieves sublimation. The ultimate goal is complete integration of form and spirit, enabling transcendental ascension.

The entire ceremony follows a structured sequence of "divine summoning—talisman burning—healing restoration," systematically addressing the deceased's physical wounds, psychological traumas, and karmic burdens. This reflects the Daoist cultivation ideal of "perfecting both form and spirit" (xing shen ju miao), facilitating the deceased's transition from the yin realm to yang existence.

This records the Daoist ritual for guiding departed souls. The priest at the Lingbao Altar (a sacred platform for major Daoist ceremonies) summons the Three Regions and Eight Sceneries with their twenty-four body deities (according to Daoist belief, humans possess three Dantian energy centers and eight scenery deities, totaling twenty-four guardian spirits). These deities are invoked to assist the deceased in settling each part of their physical form and stabilizing the Three Dantian (the upper, middle, and lower core cultivation areas).

Special talismanic registers (Fulu) for the Three Regions and Eight Sceneries are burned during the ritual. The scripture explains that Shen (spirit) and Qi (vital energy) constitute the foundation of life, while the physical body merely serves as their vessel. When Shen and Qi harmoniously intertwine, life continues; when they separate, the physical form approaches death. Through this ritual, the aim is to restore the deceased's primordial Shen-Qi as at birth, illuminating the Nine Orifices (the body's nine vital openings) with radiance, granting lightness to their steps, and clarity to their spiritual awareness.

The priest offers prayers for the departed: May the roots of illness be cleansed, karmic grievances resolved, life-force preserved, and the True Shen (primordial spirit) nourished. Transcending the polarities of Yin-Yang to attain longevity, may the Three Treasures (Jing-essence, Qi-energy, and Shen-spirit) be revitalized. Once physical wholeness is restored, the deceased is guided to the purification bath. All participating priests solemnly perform the ritual with compassionate hearts to lead the soul.

The ceremony concludes by chanting the sacred name of "Compassionate Guiding Celestial Worthy" while holding soul-guiding banners to escort the departed to the bathing site. This passage originates from the 29th volume of Lingbao Lingjiao Jidu Jinshu (Precious Book of Salvation According to the Numinous Treasure Tradition), a crucial Daoist text for delivering souls from suffering.