《靈寶領教濟度金書》Vol. 292

This scripture describes the arrangement of ritual banners (fan) and canopies (gai) used in Daoist zhaijiao (grand purification rituals). Transmitted by the Southern Song dynasty master Ning Quanzhen and compiled by Lin Lingzhen, it forms an important part of the Lingbao Lingjiao Jidu Jinshu concerning altar arrangements.

At the center of the ritual platform stands the tablet of the Three Treasures (representing Dao, scriptures, and masters), above which hangs a three-tiered colored canopy. The innermost layer displays the Three Heavens banners representing the celestial realms of Qingwei Tian, Yuyu Tian, and Taichi Tian. These are made of cyan, yellow, and white silk respectively, positioned according to their trigram locations: Qingwei Tian banner in the northwest (Qian position), Yuyu Tian in the northeast (Gen position), and Taichi Tian due south (Li position).

The middle layer holds the Nine Heavens banners, beginning with Yudan Tian in the northeast. Made in nine colors (dark blue, crimson, cyan, green, yellow, white, purple, black, and jade green), they are arranged clockwise around the canopy.

The outermost layer features the Thirty-Two Heavens banners, starting with Huangzeng Tian in the northeast. These use twelve alternating colors (yellow, green, cyan, crimson, dark blue, black, jade green, purple, white, etc.) arranged sequentially in a circular pattern.

Each banner bears the name of its corresponding heaven - for instance, one side of the Qingwei Tian banner reads "Qingwei Heavenly Emperor" while the reverse displays the fu (talismanic script) of that realm. These talismanic inscriptions must be written in the heaven's corresponding color for proper identification.

The scripture concludes with an inventory of fu names for all celestial realms, including: Three Heavens fu (Qingwei, Yuyu, Taichi), Nine Heavens fu (Yudan, Shanshan, etc.), and Thirty-Two Heavens fu (Huangzeng, Yuwang, etc.). These talismans serve the vital ritual function of communicating with celestial deities.

This scripture primarily documents the production methods and ritual applications of four types of ceremonial banners (falan) used in Daoist purification rituals (zhaijiao). Each banner has specific color requirements, dimensional specifications, and prescribed inscriptions.

The first is the "Covenant Declaration Banner" (gaomeng fan), employed in soul salvation ceremonies. It must be crafted from 49 chi (approx. 49 feet) of yellow silk, with the upper section vertically inscribed with petitionary texts including: "The Supreme Ultimate Dao of the Great Way," "The Thirty-Six Sacred Scriptures with Authentic Texts and Precious Talismans," and "All Deities of the Three Realms." Inscriptions must begin from the left side and proceed clockwise, concluding on the right. Notably, the ink must be mixed with ginger juice to prevent smudging.

The second type, the "Radiant Return Banner" (huiyao fan), also uses yellow silk (either 49 or 24 chi). The upper section depicts the Big Dipper constellation, with the left side bearing a sun motif inscribed "Solar Luminary Emperor Yu Yi," the right side featuring a moon with "Lunar Radiance Sovereign Jie Lin," the center displaying "Celestial Worthy of Illuminating Wisdom," and the base inscribed with twenty characters of "The Great Subtlety's Yellow Returning Banner." This banner is deployed during altar construction.

The third variety, the "Spirit Transition Banner" (qianshen fan), requires 49 chi of crimson silk. Its center bears the name "Celestial Worthy of Supreme Unity," flanked by inscriptions of "Ten Directions' Salvation Celestial Worthies," with two perfected beings' names at the base. Used specifically on the day of salvation ceremonies.

The fourth is the "Life-Commanding Banner" (mingling fan), made from 36 chi of yellow silk. Its center displays six characters reading "Celestial Worthy of Compassionate Universal Salvation," the left side bears twenty characters of "The Great Subtlety's Yellow Returning Banner," the right carries twenty characters of "Numinous Tones Vibrating Through the Void," and the base features a sixteen-character sacred mantra. Employed during declaration rituals.

These ritual banners hold profound symbolic significance in Daoist ceremonies. Through specific combinations of patterns and sacred texts, they facilitate communication with divine beings and assist in soul salvation. The strict requirements regarding dimensions, colors, and inscription sequences reflect the meticulous precision inherent in Daoist liturgical traditions.

This scripture primarily details the methods for crafting ritual banners and liberation talismans used in Daoist salvation rites for deceased souls. The specific contents are as follows:

First is the method for creating the Salvation Banner (a long rectangular flag): A yellow silk banner measuring thirty-six feet in length should be prepared. The central panel must bear the inscription "Most Merciful Heavenly Worthy of Salvation." The left side should read "Ascend to the Vermilion Mansion (a Daoist celestial realm), descend through the Illumination Gate," while the right side states "Transcend the tribulations of the Three Realms, directly reach the Primordial Heaven." Sixteen characters are written at the banner's lower edge: "Universally receive liberation, dead souls regain life, the Daoist path treasures life, boundless salvation for humanity." This banner must be erected during the Refinement and Salvation (Lian Du) ritual.

Next is the construction of the Nine Hells Banners: Nine indigo silk banners, each nine feet long, should be created. Vermilion cinnabar is used to inscribe Hell-Breaking Talismans at the top, while the central section contains the Principal Hell-Breaking Talisman for that direction. Flanking texts are written on both sides, with the lower edge bearing "By command of the Jade Purity Precious Register's True Talisman, we proclaim liberation from the [specific direction] Hell." When using these, the Daoist priest must form the Jade Purity Mudra (a hand seal), draw in Qi from the eastern direction to empower the talisman, and inhale and swallow the breath after completing the inscription.

The text then meticulously presents Hell-Breaking incantations for the four cardinal directions. For instance, the eastern incantation includes phrases like "Eastern Thunder's nine lights illuminate the nine yin realms, wind and thunder cease their might as dark grace spreads universally," while the southern version states "Crimson spirit's solar radiance penetrates the dark capital, fiery torments are cleansed as spirits return to their pivot." These mantras serve to dismantle hell realms and liberate souls, primarily invoking divine beings to halt punishments, pardon transgressions, and enable souls' ascension.

These talismans and banners constitute essential ritual implements in Daoist salvation ceremonies. Through specific crafting methods and incantations, they assist deceased souls in escaping infernal suffering and attaining liberation.

This scripture records the incantations and talismanic commands used in the Daoist "Prison-Breaking" (破狱) ritual, primarily employed for liberating souls from the underworld. The Prison-Breaking ritual is a crucial Daoist ceremony for aiding the deceased, where priests chant spells and draw talismans to help souls escape the torments of hell.

The northeast incantation mentions: The radiance of the Great Unity (太乙) can illuminate the Ninefold Darkness (九幽), cooling the boiling oil cauldrons and allowing souls to ascend. Another spell states that through divine power, tortured souls may regain their original forms—bitter prisons transform into sweet springs, with blue lotus stems emerging—ultimately freeing them from the sea of suffering.

The southeast incantation describes: The Primordial Qi (元炁) of the Yellow and Elder Lords (黄老) transforms into cooling jade nectar, tempering the scorching bronze pillars. The Great Sage of Life-Salvation enables charred flesh to regenerate, dispelling agonizing heat, releasing souls from the torment of the bronze pillars, and elevating them to celestial palaces.

The southwest incantation recounts: The numinous light of Brahma Qi (梵炁) illuminates the underworld, dissolving the torture of dismemberment. The radiance of the Void Sovereign of Kunli (坤蠡虚皇) penetrates the infernal realms, restoring souls mutilated by wind-blades to wholeness, eternally freeing them from suffering and guiding them toward immortality.

The northwest incantation declares: When the Celestial Gate opens, Perfected Beings descend to observe both the yin and yang realms. The righteous Qi of the Jade Perfected of Heavenly Spirit (乾灵玉真) shines universally, destroying the wheels of fiery chariots and transforming decayed souls into jade-like purity. Once their spirits coalesce, they ascend as immortals.

The central Prison-Breaking incantation is the most crucial: The grace of the Celestial Worthy of Primordial Beginning (元始天尊) manifests as nine-colored light, releasing condemned souls through golden tablets and jade talismans. This halts the punishments of Mount Fengdu (酆都山, the Daoist underworld), restores clarity to the nine layers of hell, and enables souls to take refuge in the Purple Court (紫庭, the celestial realm).

These incantations all emphasize using sacred power to dissolve the tortures of hell, liberating souls from suffering, restoring their integrity, and ultimately elevating them to immortality. Each directional spell targets specific infernal torments, embodying the Daoist compassion for delivering souls from anguish.

This scripture passage describes a Daoist ritual for the salvation of departed souls, comprising two main components:

The first part is the General Absolution Incantation, recounting how the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism) issues a divine decree absolving the sins of the deceased. The incantation mentions "three stars shining brightly," symbolizing the illuminating radiance of the Three Powers (Heaven, Earth, and Humanity). Whether the deceased bore sins or not in life, all are granted absolution for rebirth. The concluding phrase "urgently and immediately, by the decree of ascension to paradise" is a standard formula in Daoist incantations, indicating an immediately effective mandatory command.

The second part involves nine directional banner talismans, corresponding to the eight cardinal directions plus the center. Each direction possesses specific Qi (vital energy, a fundamental concept in Daoist cultivation) and a Merciful Lord (Jiuku Tianzun) to dissolve the torments of different hell realms:

The east employs the azure radiance of Nine Qi to resolve the suffering of weaponry, elevating souls to the Taiwei Heaven (a celestial realm). The south uses the crimson radiance of Three Qi to extinguish fiery pools, transforming them into cool gardens. The west applies pure white light to turn swords into groves of trees. The north utilizes the dark radiance of Five Qi to melt the frozen hells. Each remaining direction similarly wields sacred power to transmute infernal punishments: the northeast calms boiling cauldrons, the southeast snaps bronze pillars, the southwest crushes iron fortresses, the northwest dulls knife blades, while the central direction illuminates all realms universally.

The concluding phrase "in accordance with the proclaimed decree" for each direction signifies these transformations are executed under Yuanshi Tianzun's sacred command. Through this comprehensive spatial arrangement, the scripture constructs a sacred boundary for the all-encompassing salvation of departed souls.

This passage describes the ritual implements and divine titles used in the Daoist "Breaking Open Hell" ceremony. Phrases like "the fire chariot of destruction" depict scenes of infernal torment, illustrating how the celestial power of the Heavenly Venerables (Tianzun) can liberate sufferers from agony, granting them cool relief and liberation.

The central section mentions the "Three Radiance Mysterious Splendor Illuminating Universal Torments True Sovereign of Compassionate Dignity" (Sanjing Xuanhua Dongzhao Pulüe Zhenhuang Cizun), a deity presiding over hell's punishments who instantly nullifies tortures like golden hammers and iron rods, allowing tormented souls to cease suffering and attain joy.

Specifications for the Hell-Breaking Banner (Poyu Fan, a ritual flag used to dismantle hell realms): Twenty-four banners made of yellow silk, each nine feet long, arranged in two concentric circles around the hell perimeter. At the center stands a large banner, eleven feet tall, inscribed with the title "Heavenly Venerable Who Extracts Sins from the Nine Darknesses" (Jiuyou Bazui Tianzun).

The text then enumerates the sacred titles of thirty-six Heavenly Venerables, each with distinct functions. For example, the "Heavenly Venerable Who Responds to Entreaties According to Need" (Suiji Fangan Tianzun) manifests flexibly to save beings, while the "Heavenly Venerable of Golden Light and Benevolent Grace" (Jinguang Shanhui Tianzun) showers golden radiance to bestow virtue, and the "Heavenly Venerable of Universal Salvation from the Void Emperor" (Xuhuang Puji Tianzun) offers boundless deliverance. Collectively, these deities possess the power to dismantle hell realms and liberate the deceased.

Design of the Nine-Branch Lamp Banner (Jiuzhi Deng Fan, a combined ritual implement of lamp stand and banner): A nine-foot lamp tree erected in the courtyard, its apex splitting into nine branches, each holding nine lamps (totaling eighty-one lamps). A separate nine-foot banner stands around the perimeter.

This scripture reveals the Daoist ritual landscape for saving the deceased, employing specific implements and divine invocations to help hell-bound beings transcend suffering. The recurring number "nine" and its multiples (e.g., eighty-one) symbolize ultimate cosmological potency in Daoism, carrying profound religious significance.

This passage describes the ritual procedures for crafting the Nine Yang Banners (Jiuyang Fan) and Nine Yin Banners (Jiuyin Fan) used in Daoist ceremonies, along with specifications for inscribing their accompanying talismanic scripts. The banners should be made of silk and erected at the southeast sector of the lantern altar. Nine smaller banners are required, each measuring five chi in length. One side bears the Nine Yang Talisman (Jiuyang Fu) while the opposite displays the Nine Yin Talisman (Jiuyin Fu). Both sides must also carry invocation texts (prayer scriptures), after which the banners are positioned amid nine ceremonial wine vessels (zhi), with each vessel corresponding to one banner.

For the main banner's format: Both sides employ celestial script (tianwen, a specialized Daoist calligraphic style), with the northeast-facing side designated as the front (the reverse side also faces northeast). All nine banners must follow this template for inscribing the Yang and Yin talismans, with every invocation text written in cinnabar ink.

The text then details the talismanic content from First Yang to Fifth Yang (the original records only extend to Fifth Yang). Each Yang Talisman manifests in two forms: "dispersed" (sanxing) and "condensed" (juxing):

1. The First Yang Talisman embodies primordial chaos qi (hunming zhi qi). Its dispersed form bears the inscription "一阳幽壑四象分配" ("Single Yang in shadowed valleys, Four Symbols duly arranged"), while the condensed form is drawn at the base of the four fingers, representing northern qi. This talisman safeguards the left kidney, assisting qi's ascent to the Jade Canopy (yuxuan, celestial palace).

2. The Second Yang Talisman manifests Purple Tenuity qi (ziwei zhi qi). Its dispersed inscription differs, with the condensed form drawn at the middle finger's base, also signifying northern qi. It stabilizes the right kidney, elevating qi to the Jade Heaven (yutian).

3. The Third Yang Talisman channels the qi of Heavenly Lou and Phoenix Chariot (tianlou fengche zhi qi). Its more complex dispersed script uses the "Tiger Seal" (yinwen, a Daoist hand mudra) for the condensed form, representing southeastern qi. It anchors the liver, guiding qi upward to the Azure Heaven (qingtian).

4. The Fourth Yang Talisman embodies the Central Maiden's ward against evil (zhongnü bixie zhi qi). Its dispersed text references the Red Emperor (chidi, southern deity), with the condensed "Rabbit Seal" (maowen) denoting eastern qi. It secures the Crimson Palace (jiangong, heart region), elevating qi to the Cinnabar Heaven (dantian).

5. The Fifth Yang Talisman manifests the Supreme Sovereign's qi (taihuang zhi qi). Its dispersed text invokes the Supreme Sovereign's scions, with the condensed "Dragon Seal" (chenwen) representing southeastern qi. This talisman originates from the Jade Emperor of the Nine Heavens' Supreme Sovereign.

(Note: The original text only records up to Fifth Yang—by convention there should be nine corresponding to the Nine Yin Talismans, suggesting subsequent content is missing. These talismans are primarily employed in Daoist zhaijiao purification rituals, utilizing specific calligraphic forms and spatial arrangements to summon deities and harmonize Yin-Yang forces.)

This scripture records specific Daoist cultivation methods employing fulu (talismanic diagrams imbued with spiritual power) to regulate body and mind. It primarily describes the essential techniques for seven yin talismans ranging from the "Six Yang Talisman" to the "Nine Yang Talisman," along with the "Yudan Heavenly Yin Talisman."

Each talisman exists in two forms: "dispersed form" (deconstructed state) and "condensed form" (integrated state). For instance, the "Six Yang Transformation of Genuine White Hao Qi Talisman" must guard the spleen while guiding primordial qi to ascend to the Shixuan (a crucial acupoint in the head). Its dispersed form bears the inscription: "The Six Yang refines genuine white qi for irrigation, spontaneously generating the mystery of creation." The condensed form requires cultivation through coordinated "Si hand-seal and Chen breath technique" (specific mudras and breathing methods).

Subsequent talismans correspond to different organs: the Seven Yang Talisman guards the lungs, the Eight Yang Talisman protects the Niwan (crown-point acupoint), while the Nine Yang Talisman directly reaches the Lingfu (heart cavity). Practitioners must employ specific techniques like "Wu hand-seal with Si breath" or "Wei hand-seal with Wu breath," while visualizing sacred imagery such as "Divine Empyrean's Nine Yang emerging from the Nine Heavens."

The latter section documents seven "Heavenly Yin Talismans," including the Yudan Heavenly Yin Talisman emphasizing the cultivation principle of "three qi merging to generate life," and the Chanshan Heavenly Yin Talisman pursuing the formless void state of "no light, no form." These yin talismans all require corresponding dispersed-form incantations and condensed-form techniques to regulate the body's yin-yang energies, achieving the cultivation effect of "qi fullness producing resonance" (vital energy saturation).

Note: The symbol ▲ indicates missing characters in the original text. These talismanic practices belong to advanced Neidan (internal alchemy) methods requiring proper lineage transmission—unauthorized practice by laypersons is strictly cautioned against.

This scripture details the specific procedures and incantations for a Daoist soul-summoning ritual, divided into three main components:

First are the precise specifications for crafting the soul-summoning banner: The banner cloth should be made of white silk measuring seven chi and two cun in length, with the actual banner portion spanning three chi and six cun. A fresh green bamboo pole serves as the staff, with three soul-summoning talismans (fulu) inscribed at its apex. The banner's center must bear the Soul-Gathering Talisman, while its base records the deceased's full name, birth date, time of death, and lifespan. Both sides of the banner pole carry the names of the Soul-Retrieving Messengers - the left side bears "Male Jade Official of the Left, Mysterious Elder He Chang Who Pursues Souls," while the right displays "Female Dark Official of the Right, Martial Phoenix Officer Qiao Xun," both stamped with the imperial command character "敕令" (chiling).

Next come the talismans and mantras used during the summoning: The banner's reverse side must display the "Great Commander's Overseer Talisman," with the names of the "Three Hun and Seven Po" inscribed at the bottom. When holding the banner with the left hand, one recites the twenty-character mantra "Taiwei Returns the Yellow Banner," while the right-hand grip requires the "Bright Brahma Soaring Through Mysterious Light" twenty-character mantra. The summoning incorporates the deceased's life-origin hand seal (benming jue) and involves drawing celestial qi from the Heavenly Gate into the talismans.

The final section contains the ritual incantations proper: These include invocations for the Southern Dipper's six stars to shine and the Northern Dipper's seven stars to radiate light, commands for the Divine Tiger officers to pursue the wandering soul, and petitions for the deceased's hun and po to swiftly return home. The incantations conclude with the "敕摄" (chishe) command seal and require channeling Northern qi into the ritual brush. The entire ceremony operates under the Primordial Heavenly Venerable's (Yuanshi Tianzun) talismanic mandate to open all ten directions of hell's dark passes, executing the command "urgently, urgently, according to statute and ordinance" (急急如律令).

Note: The "Three Hun and Seven Po" represent Daoist cosmology's division of human spiritual components - the three hun (胎光 Taiyang, 爽灵 Shuangling, 幽精 Youjing) and seven po (尸狗 Shigou, 伏矢 Fushi, 雀阴 Queyin, 吞贼 Tunzei, 非毒 Feidu, 除秽 Chuhui, 臭肺 Choufei). The phrase "urgently, urgently, according to statute and ordinance" serves as a standard Daoist incantation conclusion, indicating immediate execution of divine commands.

This scripture records the talismanic methods and banner-making techniques used by the Lingbao (Numinous Treasure) tradition of Daoism in soul redemption rituals. It primarily contains two types of content:

First are the incantations and talismanic commands for summoning departed souls. The Seven Origin Ladies (goddesses of the Big Dipper) along with three tribal messengers and the sages He and Qiao are invoked, commanded to act without delay in retrieving souls from the Northern Capital Luofeng (the Daoist underworld metropolis). Through the Golden Horse Courier System (the underworld's messaging network), the deceased's three Hun (ethereal souls) and seven Po (corporeal souls) are swiftly gathered and manifested. The repeated phrase "urgently, urgently, in accordance with the statutes and ordinances" emphasizes immediate execution.

Second are the specifications for crafting various ritual banners:

1. Soul-summoning banners must be made of white silk with specific talismans painted on both sides. For group redemption rituals, all deceased names must be inscribed.

2. Refinement ritual banners come in multiple types: the Water Pool banner uses cyan silk, the Fire Pool banner red silk, each bearing a central talisman.

3. Five Emperor banners require five pieces in the colors of the five directions (cyan, red, yellow, white, black), representing the celestial emperors.

4. Nine Heavens banners consist of nine pieces colored according to the celestial realms.

5. Special cyan and red banners each carry corresponding talismanic patterns.

Each banner serves distinct ritual purposes: soul-summoning banners guide spirits to the ceremony, refinement banners purify through water and fire, while Five Emperor and Nine Heavens banners correspond to higher-level redemption rites. Production follows strict specifications—colors, inscription placement, etc.—demonstrating the precision of Daoist ceremonial protocols.

This text provides detailed instructions for crafting various ritual banners (falan) used in Daoist purification ceremonies (zhaijiao). These banners serve as important ritual implements for guiding departed souls and conducting blessings or disaster-averting rites.

The soul-summoning banner requires blue and red silk fabric, shaped like a traditional spirit banner. Specific talismanic inscriptions (fulu) must be written on the banner's body before consecration by fire. The red banner replaces the white one to facilitate the soul's ascension, while the blue banner substitutes the red during talisman-bestowal ceremonies for the same purpose.

Multiple banner types are used for food offerings: Treasure Edict banners and Sacred Title banners should be crafted from yellow silk in unlimited quantities. These bear inscriptions of the Jade Emperor's Edict (the supreme Daoist deity's proclamation) and the Sacred Title of Azure Mystery (honorific for the Supreme Savior of Suffering). They're placed around offerings, with the Sacred Title banners particularly requiring the Nine Dragons Talisman on their central panels for optimal efficacy. All are burned after the refining ritual (liandu).

The Business-Opening Dao Banner uses yellow paper inscribed with forty-character incantations beginning "In the vast darkness of Fengdu..." The central panel bears the Business-Opening Talisman (representing cosmic creation), placed around offerings before burning.

The Nectar Talisman Banner, also yellow silk-paper, carries forty-character verses starting "The golden light of merit..." with a Food-Transformation Talisman at its center, similarly positioned and burned.

Six Brahma and Eight Assembly Talisman Banners are paper-made, displaying their respective chants at "hand" and "foot" positions. Their central panels bear root-incantation talismans for post-ceremony burning.

For Nine Heavens Purification, the Nine Heavens Banner (or Nine Heavens Canopy) requires forty-nine feet of yellow silk. Its central panel bears six characters: "Divine Sovereign of the Nine Heavens' Life-Giving Power," hung beneath the great canopy. Nine smaller five-foot banners in colored silks surround it, each inscribed with Life-Giving Verses corresponding to the qi cycles of the nine celestial realms.

Azure Mystery Purification uses Soul-Transition Banners (detailed in scripture scrolls) and Azure Mystery Soul-Summoners made of vermilion-inscribed silk. Measuring seven chi four cun, these feature: a talisman at the top, front/back central talismans, "hand-position" talismans on both sides, and the deceased's birth/death dates/name at the "feet." Also called "Banners of Great Compassion" or "Liberation Treasure Banners," their tops are inscribed on cyan/white wuji days, central panels on yellow silk during geng/xin days, backs similarly on ren/gui days, with "hand" talismans on blue silk.

This scripture describes the methods for creating and using the Daoist "Soul-Summoning Banner" (引魂幡), a ritual implement employed for the salvation of deceased souls. The banner is inscribed with various talismanic writings (Fulu) and names of deities.

The specific production requirements are as follows: On days designated by the Heavenly Stems "Jia" and "Yi" (甲乙日), talismanic inscriptions must be written on the banner's right side; on "Bing" and "Ding" days (丙丁日), they are placed in corresponding positions to summon wandering souls. The banner's apex bears the "Azure Mystery Yellow Register Palace Soul-Summoning Talisman" (青玄黄箓府召魂符), while its central section displays the "Three Primordials Talisman" (三元符), representing the divine scripts of the Three Officials (Heavenly, Earthly, and Water).

The left side of the banner bears the inscription "Eastern Pole Azure Mystery Elder Lord, Responding to Cries, Supreme Oneness Savior from Suffering Celestial Worthy" (东极青玄老君寻声赴感太乙救苦天尊), while the right side carries "Supreme Purple Emptiness Cinnabar Origin, Compassionate Myriad-Responsive According-to-Feeling Celestial Worthy" (太上紫虚丹元慈悲万应随感天尊). The reverse side features a luminous palace at its center, flanked by a twenty-character incantation including phrases like "Talismanic Mandate Penetrates the Dark Abyss" (符命通冥漠).

This passage originates from Volume 292 of the Lingbao Lingjiao Jidu Jinshu (灵宝领教济度金书), a liturgical manual from the Lingbao (Numinous Treasure) tradition—one of Daoism's major schools—specifying rituals for soul salvation. Crafting such a Soul-Summoning Banner requires strict adherence to calendrical timing and directional placement of talismans, harnessing the power of Celestial Worthies (high-ranking Daoist deities) to guide departed souls.