《靈寶領教濟度金書》Vol. 61

The "Jade Mountain Pure Offering Ritual of the Great Presentation at Mystic Metropolis" recorded in Volume 61 of the Lingbao Lingjiao Jidu Jinshu (Golden Book of Salvation Through Lingbao Teachings) represents a liturgical tradition transmitted jointly by Master Dongwei Gaoshi Kaiguang Jiuku Zhenren (the Illuminated Perfected One Who Saves from Suffering) and Master Lingbao Tongxuan Hongjiao Shuinan Xiansheng Lin Lingzhen (Master Lin Lingzhen of Water-South, Expounder of Mysterious Lingbao Teachings). This passage describes a zhaijiao (purification ritual) scene for the salvation of deceased souls.

At the ritual's commencement, an incense altar is first established outside the ceremonial area. Taoist priests arrange themselves in orderly ranks, preparing to summon the departed spirits. The scripture explains: humanity's primordial nature is originally empty and luminous, fundamentally without distinctions of life, death, coming or going—only obscured by worldly illusions does the false appearance of reincarnation manifest. Sentient beings drown in the cycle of karma like fallen leaves adrift; departed shen (spirit) trapped in karmic nets—who can perceive the ancestral qi (vital energy) existing before birth? The deceased souls drift like boats in stormy seas, racing along perilous mountain paths. Even those who exhausted worldly blessings in life still fall into wretched paths when merit expires; souls suffering in sin yearn for liberation yet wander dangerous roads. Beings in the ghostly paths retaliate against each other through hatred, while deities show only fleeting compassion. Looking back through countless kalpas of reincarnation, beings foolishly pursue illusions; turning to observe myriad lifetimes, they sink tragically in delusion. Who can save these drowning souls and deliver them across the sea of suffering?

The scripture continues: through the illuminating wisdom of the Three Pure Ones (Sanqing), even the Nine Nether Hells reveal their true nature. Now a certain patron has established this grand offering altar—reverently serving the sages above while extending compassion to all beings below. Through the art of directing qi (vital energy) through emptiness, golden talismans (fulu) have been dispatched to command celestial generals; the ritual of reversing shadows to ascend the heavens radiates jade decrees summoning departed souls. These spiritual powers spread like wind through the six paths (heavenly, human, asura, hell, hungry ghost, animal) and shake like thunder through the four births (womb-born, egg-born, moisture-born, transformation-born). From the azure heavens above to the yellow springs below, all beings receive universal salvation. During the ritual, the presiding priest holds a white banner in his right hand and a yellow battle-axe in his left, his majesty awing demonic hordes—making all checkpoints and thoroughfares unobstructed, with city gods and earth deities obeying orders to receive and escort the souls.

Now spiritual light erupts, with sacred qi (vital energy) permeating the air. Sparse woods faintly reveal stars as distant mountains reflect the Milky Way's radiance. Heaven's gates swing wide as celestial grace descends from the nine heavens; earth's portals open far as beings from all paths yearn for deliverance. Sweet dew falls like the supreme dharma (referencing Buddhist metaphor), while divine winds carry the fragrance of Dao and De (Virtue). At this moment, solemn petitions must be made to divine majesty for swift guidance of souls. The Heavenly Emperor's boundless grace matches the altar's strict discipline as all priests work sincerely according to liturgy (keyi) to summon the departed.

Subsequently, the purification sprinkling ceremony begins with the recitation of the Sweet Dew Dharani: "Cool and clear, the sweet dew nourishes with dharma's flavor—its profundity beyond conception. Its fragrance circulates through the Seven Perfected (Qizhen), leaving no doubt for beings in darkness. All who receive this dharma-feast shall ascend to celestial realms, reaching the Purple Tenuity Star Palace." This incantation aims to purify the ritual space, offering the sweet dew's dharma-nourishment to assist the souls' ascension.

This scripture describes the scene and incantations of a Daoist soul-summoning ritual. The ritual master stands at the ghost gate position holding a soul-summoning banner, preparing to call forth the spirits of the deceased.

At the ritual's commencement, the master first mobilizes the primordial Qi (Tianqi) of heaven and earth to open the Ghost Gate (Guiguan), allowing the spirits to approach. The soul-summoning banner flutters in the air, its precious bells (Baoduo) emitting clear tones that seem to echo with the footsteps and whispers of approaching spirits. Through this spiritual resonance, the forms and souls (Xingpo) of the deceased secretly respond to the summons.

The master then recites the Mysterious Verses (Xuanzhang) for universal soul summoning while waving the vermilion banner (Danzhao). The assembly chants in unison: "In the dark profundity of the Great Yin, where black waves churn lies the Six Palaces of Luofeng (the hell realms), where myriad suffering ghosts gather. May the supreme Dao-sound penetrate the Nine Darknesses, blowing forth winds of compassion to summon spirits swiftly to this altar."

The chanting continues: "Though essence (Jing) and soul may scatter, the wandering spirit can transform; its original luminous nature never perishes. Though cycling through the Six Paths (heaven, human, asura, hell, hungry ghost, animal), their subtle Qi remains fundamentally one. As the summoning banner rises high, hearing the call from the yang world, the spirits return to gather their Qi and concentrate their Shen (spirit)."

The assembly chants again: "Myriad ghosts in Northern Feng's hells, deep suffering in the Six Paths' cycles. Dark spirits of rivers, seas and mountains - the Supreme Unity's Mystic Altar (Taiyi Xuantan) descends with Dharma-sound. Universally summoning all souls to gather swiftly, receiving liberation and rebirth."

The text concludes by emphasizing: "The One Qi gives birth to all things, and all things return to the One Qi. I shall reunite this One Qi to regenerate all beings. Spirits of the deceased, come swiftly to receive the dharma decree."

Through mobilizing celestial Qi, waving banners, and reciting incantations, this scripture summons wandering souls from all realms to receive liberation. It employs the crucial Daoist theory of "One Qi transforming into the Three Pure Ones" (Sanqing), teaching that all existence originates from primordial Qi, and that spirits may attain liberation by returning to this fundamental energy.

This passage depicts a Daoist salvation ritual where the priest summons beings from the Six Paths of existence to receive deliverance. Let me explain in contemporary terms:

The sky radiates with luminous wisdom as the Dao's primordial Qi fills the jade towers of heaven. The solar raven (bronze crow) reaches its zenith at noon, while the lunar hare (jade rabbit) pauses amidst the clouds. Both yang spirits and yin emissaries descend at the divine command, as departed souls old and new arrive with their ethereal forms, all filled with hopeful anticipation for this compassionate deliverance ceremony.

The priest reverently summons the celestial immortals of the Heavenly Path and their retinues, invoking the power of the Three Treasures (Dao, Scriptures, and Master) to guide these transcendent beings to the ritual altar tonight following the soul-summoning banners. The invocation then proceeds systematically to the deities of the Divine Path, the Human Path, the Hell Path, the Hungry Ghost Path, and the Animal Path (each following the same concluding format as the Heavenly Path invocation).

When these beings from the Six Dark Paths arrive at the yang-world ritual, all creatures temporarily escape their underworld sufferings. Under the pale moonlight and sighing night winds, mountain and water deities escort wandering souls while celestial generals search ancient tombs for tormented spirits. The thirty-six categories of souls lost to heterodox paths and twenty-four types of ghosts who died untimely deaths are all invited to the jade-like altar. The celestial court bestows grace, vowing to deliver all underworld beings equally.

The scripture employs metallurgical metaphors for the salvation process: using yin-yang as furnace coals and heaven-earth as the smelting crucible, the scattered Four Elements (earth, water, fire, wind) are reintegrated through the polar transformations of southern mechanism and northern pivot. Through Laozi's compassionate blessings, wandering hun and po souls are recalled, while the Great Unity deity (cosmic origin) restores all spirits to their proper stations. The cyclical movement of the Five Phases revives the deceased, returning all beings to their original authentic state.

Finally, the priest wields the divine mandate of Lady Mystic Tiger (the soul-summoning goddess) to urgently recall all spirits. This ritual manifests the Daoist cosmology of "yin-yang revolution," demonstrating how specific liturgical procedures can transcend the boundaries of life and death to liberate souls from the cycle of rebirth.

This scripture depicts the diverse states of existence and cultivation paths of sentient beings, brimming with the magnificent imagery of Daoist salvation philosophy. People are submerged in the karmic cycles of rebirth, adrift in the shadowy realms of the underworld, where fleeting mortal years remain severed from eternal truth. Yet fortunately, the methods of Dao (the Way) - likened to a compassionate ferry or sea of awakening - shine as beacons in the night, illuminating the path of liberation for the lost.

The text enumerates various human destinies: there are emperors and generals (those who receive celestial registers and shoulder cosmic charts) ruling over the six directions and nine provinces, basking in the purple-sealed (imperial edicts) splendor of pepper-scented palaces (imperial chambers); there are those of civil and martial prowess establishing unparalleled achievements across history. However exalted one's earthly status, all must eventually participate in the primordial workings of heaven and earth after death.

Particular emphasis is placed on diverse cultivation paths: some recluses contemplate the profound mysteries of Dao (the Way) and De (Virtue) amidst cloud-gated peaks and misty valleys; some renounce luxury (spurning rich foods and abandoning cosmetics) to pursue rigorous practice; some maintain ascetic discipline (sitting serenely on grass mats) observing the ten precepts of purification. Through perfecting the threefold study of precepts, meditation and wisdom, or refining Jing (essence), Qi (vital energy) and Shen (spirit) to sublime states, these practitioners either seek the mysterious pearl (symbol of Dao) across countless rebirths, or maintain jade-like purity amidst worldly dust, ultimately transcending yin turbidity to ascend to yang realms.

The text concludes with worldly exemplars: literati wielding brushes (famed among Confucian scholars), officials wearing seals of office (glorifying bureaucratic careers), farmers tilling cloud-stitched fields (laboring through wind and rain), merchants expanding trade routes (traversing rivers and lakes daily), artisans displaying moon-axed craftsmanship (mastering extraordinary skills), and musicians playing cloud-piped melodies (attaining musical perfection). Though dwelling in the mundane world, these masters of six arts all merit spiritual guidance.

Throughout the text flows the core concept of "universal salvation" - the conviction that regardless of status or wisdom, all may attain deliverance through different paths, embodying Daoism's inclusive vision of cultivation.

This scripture describes the suffering of sentient beings in the mundane world and the path to their salvation. The general meaning is as follows:

Ordinary people toil all day merely for food and shelter—while they commit no great virtues to ascend to heaven, neither do they perform grave evils to fall into hell. Yet many in this world create karma through greed: officials flaunt their power to bully others, the well-dressed and well-fed parade their cunning, butchers and cooks slaughter living creatures, while hunters and fishermen spread their nets. During life, they indulge their carnal desires; after death, their spirits inevitably fall into darkness, enduring millennia of suffering in the underworld.

Fortunately, the Lingbao scriptures and methods can universally deliver all beings—whether from distant lands or various walks of life: scholars, farmers, artisans, merchants; civil and military officials, doctors, diviners; men and women, old and young; orphans, widows, and the disabled. The scripture enumerates over thirty types of suffering: some perish by fire or drowning, some are harmed by wild beasts or venomous creatures, some meet with natural disasters or human calamities; some lose their lives to war, imprisonment, banditry, or weapons; some die from illnesses (plagues, paralysis, deafness, muteness, etc.), childbirth, or accidents; and there are also wandering ghosts, those who perish far from home, those whose graves are desecrated, and those without descendants to make offerings. These lost souls either drift through wilderness or linger in desolate groves, their mournful cries echoing beneath stormy skies and shadowed moons.

The Lingbao scriptures and methods exist precisely to deliver these souls submerged in suffering—allowing them to hear the sacred teachings, resolve their karmic burdens and grievances, and attain liberation.

This scripture passage describes a Daoist ritual for the salvation of wandering souls, which consists of three main phases: summoning the deceased, purifying their spirits, and ultimately liberating them from suffering.

The text first depicts various states of wandering souls: whether lonely spirits (chimei wangliang) drifting over mountain peaks and riverbanks, supernatural beings (yaoguai mingling) dwelling in deep forests and secluded valleys, creatures of all forms (scaled, feathered, embryonic, or born through moisture), or all sentient beings both visible and invisible—all can hear the sacred chimes (baoduo) and see the radiant banners, leaving their dark abodes (heilei) to gather at the ritual altar (xuantan) for deliverance.

It then enumerates different categories of souls requiring salvation: including abandoned spirits lingering across lands (the Nine Provinces and Ten Regions, open fields and ruined mounds), deceased from both water and land realms (yin-yang waterways and terrestrial paths), and those who died unnatural deaths (twenty-four types of suffering souls, thirty-six kinds of violent casualties). The Daoist priest sincerely invokes the power of the Three Treasures (Dao, Scriptures, and Master) to guide these souls to attach themselves to the summoning banners and approach the altar.

The ritual scene unfolds with sacred splendor: yang radiance from our world intermingles with yin luminosity from the spirit realm, as countless divine manifestations (wanlei lingyi) gather like clouds and mist, while celestial generals (zhusi jiangli) swiftly arrive to guard the proceedings. Special mention is made of summoning the "Two Great Generals Embracing Masculine and Feminine Energies" (Daoist protector deities) to lead souls from the Six Realms and Four Births (Buddhist concepts of reincarnation) to receive transformative refinement.

Finally, through the incantation of the "Primal Summoning Chapter" (yuanshi zhaohun zhang), the ritual assists souls in reconstructing their forms: using the primordial Qi (the fundamental Daoist energy) to recast their embryonic bodies, harmonizing through yin-yang alignment (kanli representing these complementary forces) to restore complete spiritual integrity for ultimate liberation. The chant references "activating the Northern and Southern Dippers" to mobilize stellar deities' power, while "refining through kan-li" signifies the alchemical process of yin-yang transformation.

Do not drown in the river of desires, drifting with the current and trapped in the cycle of life and death. Follow the primordial Qi of me, the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the highest deity in Daoism), and you shall sever the path of suffering. Comprehend the profound principles of the Dao, and you will transcend the realm of separation and union to attain true enlightenment.

Those who cultivate the Way, entering and exiting the realm of Wuwei (non-action) and natural spontaneity, shall forever partake in the vitality of heaven and earth. By escaping the shackles of the physical form and reaching the Nine Heavens’ barrier (the highest stage of cultivation), one will never again fall into the painful cycle of rebirth. Come to the mystical altar to refine yourself, and through the practice of scripture, your inner clarity will naturally arise.

I have witnessed the radiant workings of the heavenly Dao, which harmonize the Hundred Spirits; yet desires surge like turbulent waves, disturbing the myriad Qi within. The key lies in distinguishing truth from illusion and understanding the principles of life, death, and the gathering and dispersion of all things. Reflect on the beginning of the universe, when all things were contained within the profound mystery of chaos—golden light nurturing the pure Yang Qi that sustains the root of life, while the Jade Tree (symbolizing the Tree of Life) extends its branches, transcending earthly constraints.

When the Three Corpses (the three malevolent desires within the body) stir and evil Qi runs rampant, defenses are breached, allowing external malevolence to invade. The ever-changing afflictions of wind, fire, cold, and heat, as well as the illusory, bubble-like nature of mortal existence, will ultimately vanish. Looking back, we see sentient beings trapped in the Three Evil Paths (hell, hungry ghosts, and beasts) and drifting through the Six Realms (heaven, humans, asuras, hell, hungry ghosts, and beasts)—a pitiful sight indeed. Who can save them?

Now, a devout patron has reverently offered pure sacrifices from the Jade Mountain (a celestial paradise), relying on the grace of Heaven and expressing utmost sincerity. The divine light awakens the cosmic vitality; the Jade Talismans (sacred decrees of the gods) spread boundless blessings. The Golden Slips (records of celestial destiny) illuminate the underworld, extending their grace to all beings. The assembly of divine spirits gathers at the altar, restoring all things to their original nature and bathing them in renewal.

Considering the varying karmic retributions of sentient beings: those from virtuous paths should be settled, while those from evil paths require the rectification of body and spirit. Some have died with mutilated limbs; others suffered from unhealed illnesses in life. Some bear grievances in their hearts, others are plagued by fear, some have strayed onto wrong paths, and some have already fallen into non-human forms. Without the power of salvation, how can their true nature be restored?

As a practitioner upholding the Falu (Daoist ordination credentials), I emulate the workings of the heavenly Dao, exerting utmost sincerity to liberate the souls of the departed. Following the teachings of the Jade Instructions scripture, I summon the divine spirits and invoke the power of the Mysterious Netherworld (Xuan Cao, the underworld bureaucracy) to transform all beings. When the souls return to the righteous path, they shall be guided to pay homage to the Celestial Worthy in due order and partake in the celestial feast.

Now, with reverence, I take refuge in the Dharma and invoke the following divine beings: the Celestial Worthy of Returning Spirits and Nurturing Purity (specializing in salvation), as well as the Great Deities of the Mysterious Treasure Bureau—the Fire-Bell Deity, the Mysterious Spirit Deity, and the Karma Deity (all Dharma-protecting generals)—to swiftly arrive at the altar. Among the summoned wandering souls, some have long been imprisoned in the shackles of hell…

This passage describes a Daoist ritual for delivering suffering souls from purgatory through the power of sacred talismans (fulu). The ritual master summons various deities to assist souls in different states of torment.

The ceremony begins with liberation for souls bound by shackles and wearing tattered garments. Three "Garment-Borrowing Talismans" are employed to remove their restraints and provide complete clothing. The incantations explain how these souls, burdened by heavy karmic debts, have long suffered in the netherworld. Through the teachings of the Mysterious Origin Dao Ancestor (one of Daoism's supreme deities), their forms and spirits are purified, their attire made whole, enabling their eventual ascension to the luminous celestial realms.

Next comes relief for souls enduring perpetual hunger with parched throats. The "Throat-Opening Talisman" addresses those whose prolonged suffering in hell has left them unable to consume sustenance. The spell summons officials from the Numinous Treasure Bureau (the divine administration overseeing underworld affairs), who employ the Numinous Spring of the Supreme Dao Ancestor (i.e., Lord Lao, the deified Laozi) to moisten the souls' throats, restoring their capacity to eat and drink.

The ritual then attends to souls with mutilated limbs and tragic deaths. The Five Thearchs (Green, White, Red, Black, and Yellow Emperors) are invoked to assist these broken forms. Ten "Limb-Restoring Talismans" and five "Five-Emperor Wholeness Talismans" work in concert to reconstruct damaged bodies: reattaching severed limbs, restoring sight to the blind, hearing to the deaf, and health to the sick. The incantations describe mysterious numinous light nourishing the souls' inner and outer being, reconstituting their complete physical forms.

Finally, the ritual summons officials from the Universal Salvation Court of the Nine Heavens (the divine institution specializing in soul deliverance) to liberate souls from their suffering forms. The entire ceremony embodies the Daoist concept of "salvation through deliverance" (jidu), using talismanic rituals to free souls from purgatorial torment, restore their wholeness, and ultimately facilitate their transcendence.

The Lingbao Lingjiao Jidu Jinshu (Precious Scripture of Salvation According to the Numinous Treasure Tradition) describes a Daoist salvation ritual where talismanic incantations summon various deities to deliver different categories of deceased souls. Here is a modern interpretation of key passages:

The text first summons "Perfected General" deities to swiftly arrive at the ritual platform to deliver souls reborn as beasts (non-human creatures). Through the power of the "Talisman for Shedding Bestial Form and Leaving Suffering" and the "Talisman for Transforming Appearance," beings who fell into animal rebirth due to negative karma can shed their beastly forms and regain human shape. The scripture mentions the compassionate decree of the Celestial Worthy of Original Beginning (Yuanshi Tianzun, Daoism's supreme deity) that enables all feathered, furry, and scaly creatures to purify their karmic obstructions, regain human incarnation, and ultimately have the opportunity to hear the Dao's teachings and attain immortality.

Next, it invokes deities governing childbirth—the Great Spirit of Gestation and the Divine Lord of Birth Assistance—to deliver souls of women who died in childbirth. The "Talisman for Overseeing Birth" and "Talisman for Fetal Release" help separate mother and fetus, allowing the deceased to find peace. Special emphasis is placed on resolving the attachments of female souls (nüshuang) who died while pregnant, using Daoist ritual to refine away the bloody impurities of unconceived fetuses and liberate these souls.

Finally, it summons the celestial medical pantheon—the Numinous Official of Medicinal Arts and the Merit Officers of Healing—to deliver souls who died from illness. The "Celestial Physician Talisman" and "Talisman for Treating Twenty-Four Categories of Netherworld Souls" heal diseases the souls suffered in life: restoring hearing to the deaf, sight to the blind, and curing all chronic ailments until "the 404 illnesses are forever pacified." The phrase "Jade Emperor's Supreme Truth Mushroom-Nectar Infusing Essence" refers to the highest celestial deity's sweet dew nourishing the souls.

Each section concludes by invoking the "Heavenly Worthy Who Returns Souls to Nourish Primordial Purity"—a common honorific in Daoist salvation rituals meaning to guide souls back to their origin and cultivate their fundamental purity. The entire ceremony employs the threefold power of talismans (fulu), deities, and scriptural methods to provide targeted salvation for souls based on their specific manner of death.

This describes the ritual procedures of the Lingbao (Numinous Treasure) school of Daoism for summoning deities during salvation ceremonies, which consist of three main parts:

First, the summoning of the "Lingbao Mysterious Bureau's Fear-Dispelling Divine Official" — a specialized deity for alleviating terror. This assists souls who died violent deaths (from lightning strikes, shipwrecks, horse falls, warfare, or vendettas) and remain trapped in fear. Through the power of talismanic incantations (fulu), these unsettled souls are calmed and their vital energy (qi) restored. The incantations mention how the Celestial Emperor (Tian Di, Daoism's supreme deity) dispatches the Great Unity (Tai Yi, the Big Dipper star deity) to observe the six directions, using the Nine Primordial Energies (Jiu Su) to nourish the souls and reunite their scattered spiritual essences (hun and po).

Next comes the summoning of the "Karmic Entanglement-Resolving Divine Official," specializing in liberating souls bound by curses or unresolved grievances. Ten "Luminous Salvation Talismans" illuminate the dark underworld realms, harnessing the majestic light of the Celestial Worthy of Primordial Beginning (Yuan Shi Tian Zun, one of the Three Pure Ones/Sanqing) to help souls release hatred. The incantations emphasize severing the "roots of earthly karma" (di gen) so these souls may ascend to blessed realms.

Finally, the summoning of the "Eloquence-Imparting Divine Official" enlightens souls who strayed onto heretical paths. Two "Heresy-Renouncing Talismans" employ the power of Primordial Qi (Zu Qi) and the "Vermilion Script's Jade Characters" (sacred Daoist writings) to awaken wisdom in these souls, freeing them from delusion and guiding them back to the true path. The incantations use poetic imagery — "autumn clouds scattered by wind" symbolizes karma's dissolution, while "spring ice melted by sun" represents the resolution of karmic knots.

The entire ceremony concludes by venerating the "Heavenly Worthy Who Returns Souls and Nurtures Essence" — a deity specifically dedicated to soul salvation. This embodies the Lingbao school's salvational philosophy of using talismanic power and divine intervention to deliver all kinds of trapped souls.

This scripture describes a Daoist salvation ritual performed by the "Heavenly Worthy of Returning Spirits and Nourishing Essence" for deceased souls (ghosts), primarily by mobilizing various energies (Qi) between heaven and earth to reconstruct the form and spirit of the departed.

The morning dew nourishes the heavens, and the deceased's body should be whole, their spirit clear. Yet long dwelling in darkness has caused the Jade Tower and Cinnabar Chamber (referring to the internal body) of the departed to accumulate deathly Qi, while the Purple Gates and Jade Doors (vital bodily passages) struggle to revive. Thus, following the sacred talismans (Fulu) and invoking miraculous charms, primordial Qi is gathered to restore the spirit to its rightful place.

The Heavenly Worthy descends the Hunyuan Qi (Primordial Chaos Qi) from the highest celestial realm, Yuqing (Jade Clarity), which sequentially generates:

• Kidneys, primordial Qi, and essence (Shaoyin Qi)
• Heart, heart-spirit (Shen), vitality, and will (Shaoyin Qi)
• Liver, ethereal soul (Hun), sinews, and bones (Jueyin Qi)
• Lungs, corporeal soul (Po), defensive Qi, and hair (Taiyin Qi)
• Spleen, muscles, thoughts, and limbs (Taiyin Qi)
• Bladder and water sac (Taiyang Qi)
• Small intestine and water passages (Taiyang Qi)
• Gallbladder and sweat (Shaoyang Qi)
• Large intestine and grain passages (Yangming Qi)
• Stomach and water source (Yangming Qi)
• Triple Burner and three palaces (Shaoyang Qi)
• Pericardium and the hundred vessels (Jueyin Qi)

These Qi circulate within the body, ensuring a complete form and unobstructed meridians. The ritual employs twelve "Primordial Chaos Twelve Transformation Talismans" to assist the process.

The essence of Yangming merges with Yin Qi, connecting internally and externally, condensing into a single Qi. Through five cycles and seven transformations, it flows in the Yellow Court (Dantian region), and with the number nine times nine, the meridians spread throughout the body. The Two Radiances (sun and moon) and the Nine Yang (pure Yang Qi) blend with the hundred spirits, circulating through the Nine Palaces and Eight Trigrams (Bagua), ultimately unifying form and spirit into wholeness.

Qi gives rise to form—where Qi gathers, form takes shape; Shen commands Qi—where Shen remains, Qi lingers. The three (form, Qi, and Shen) unite, returning to the root and restoring life (returning to the origin). With the radiance of the Five Qi flowing, the true spirit remains undispersed, allowing the myriad spirits to shine once more. Through such a summoning ritual, the departed soul may return to the source of life.

Finally, the Heavenly Worthy bestows upon the departed soul the Great Cavern Brain Spirit (the deity of the Muddy Pellet Palace, or Niwan) and the divine luminaries of the left and right eyes. The left eye's spirit is called the "Lord of Penetrating Light and Profound Darkness," while the right eye's spirit is called the "Lord of Dawn Infancy," ensuring the completeness of the departed soul's primordial spirit.

This scripture passage primarily describes the Daoist cultivation concepts of body deities and the ritual process of ablution for purification.

It first enumerates the names of deities corresponding to various parts of the human body, such as the tongue deity called "Lord Yinjing Tengyang Zhengsheng" and the heart deity named "Mystic Pearl Lord Xuanxuan." These deities must be properly settled throughout the body to ensure the palace chambers (referring to the physical form) remain intact and the Shen (spirit) and Qi (vital energy) remain stable. The text then mentions the use of eighteen "Great Cavern Life-Body Talismans" (Dadong shengshen fu) to command white cloud-like spiritual Qi to circulate throughout the body, blending the essences of the five directions to nourish the internal organs, achieving a state of purity both internally and externally.

Regarding the ablution ritual, it emphasizes the mind as the crucial element. When the mind is empty, delusional thoughts arise; when the mind is clear and bright, true nature can be preserved. Through ablution, one washes away worldly defilements, allowing the Yin and Yang energies to merge, perfecting both nature (xing) and life (ming). During the ritual, practitioners must pray devoutly to manifest their true essence, ensuring the protection of Shen and Qi while dispelling karmic illnesses from the body.

During the ablution, one must maintain a reverent state of mind, guided by the "Guardian of the Masculine and Holder of the Feminine" (Shouxiong Baoci) — referring to the Yin and Yang deities — who lead various wandering souls to the bathing chamber. Before entering, one should stand holding a ritual banner, visualizing sacred scenes such as dragons carrying treasure vases and phoenixes sprinkling lotus branches. Using pure water to cleanse both body and mind, all delusions become as clear as gold. The passage concludes by praising the profound mystery of this transformative process.

The entire text exemplifies Daoist cultivation methods that employ deity visualization, talismanic commands, and purification rituals to cleanse body and mind while harmonizing Yin and Yang.

A devotee (known as the "fasting master") is currently establishing a ritual altar for a Zhaijiao (purification ritual). This ceremony, titled "The Jade Mountain Pure Offering of the Mystic Metropolis," aims to summon wandering souls to return to their original source.

The fasting master harbors deep concern: those souls lost in the cycle of suffering remain trapped in the shadowy underworld. In life, their true nature was tainted by worldly defilements; in death, they are further blinded by karmic obstructions. Like thick fog sealing the paths beneath the Nine Springs, or dense smoke shrouding the eternal night. Fortunately, through the radiant light of Daoist practice, they may yet transcend this darkness.

Without descending the Yellow Blossoms (celestial dew) to cleanse their spirits, how could these souls ever ascend to the celestial palaces and achieve divinity? We gaze upon the vast Qi (vital energy) of the Dao filling heaven and earth, praying to partake in the sacred power of divine water, while solemnly instructing the underworld officials. Scatter the fragrant orchid waters of purity, letting incense permeate the air; sprinkle the compassionate nectar of immortal herbs, so celestial harmonies may resound. Swiftly cleanse the defilements of these souls, granting them liberation; bathe the lost spirits, enabling their serene transcendence. Let all present pure divinities join in praise:

The Supreme Dao-Virtue Celestial Worthy (referring to the Primordial Heavenly Worthy), whose merit is perfected. May your Dharma-body descend to guide these souls, joining hands with the ritual masters. With compassionate Dharma-waters, cleanse the lost beings, that they may eternally ascend to the sacred realms of the Three Pure Ones (Jade Pure, Upper Pure, and Supreme Pure), forever freed from the Five Turbid Worlds (kalpa-turbidity, view-turbidity, affliction-turbidity, living-being-turbidity, and lifespan-turbidity).

Next, the Talisman for Transforming the Bathhouse is recited:

Ritual implements shimmer brilliantly, the Dharma's radiance manifests in splendor. Golden Boys scatter flowers of the Seven Treasures, Jade Maidens pour down blessings of the Five Sacred Incenses. Let divine powers manifest now to cleanse the original true nature. By this decree, we summon the spiritual officers of the Lingbao Mystic Bureau's Cleansing Division, the Lord of the Heavenly River's Eastern Well, the Lady of the Purifying Bath, and other divine beings to guide the wandering souls—separated by gender—into the left and right bath chambers. As the ritual masters channel divine power, may these souls bathe in liberation.

After invoking the sacred title "Heavenly Worthy of the Heavenly River's Cleansing Bath," the Talisman for Bathing and Dispelling Defilements (also called the Talisman for Purifying Form) is recited:

The light of Fusang (where the sun rises) converges, as the Seven Luminaries (sun, moon, and five planets) radiate their essence. Divine illumination pervades the Three Realms (Desire Realm, Form Realm, and Formless Realm); the Heavenly River's waters pour forth in all directions. Purify the spirits and dispel defilements, as the Five Phases (Wood, Fire, Earth, Metal, Water) revolve ceaselessly. Within the sun dwells the Crimson Youth (solar essence), containing pure Yang vitality. Its nourishing radiance shines brightly, harmonizing Yin and Yang. The Yellow Blossom Jade Nectar of the Eastern Well Star and the Golden Elixir cleanse the souls. As the sun and moon ascend in their courses, may they aid these spirits in their transcendent flight.

Next, the Talisman for Bathing, Clearing Dust, and Refining Truth (also called the Talisman for Solitary Souls' Bathing) is recited:

Solar essence, lunar radiance, and golden nectar of dew intertwine like warp and weft, enveloping all as the Four Symbols (Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise) shine in perfection. Today, through bathing, dust is cleared and the original source purified. By the decree of the Primordial Heavenly Worthy, wash away accumulated karmic burdens. To the left, reflect the Eastern Well; to the right, draw from the Cinnabar Abyss (immortal pool). As the waters flow and sprinkle, cool purity emerges naturally. Riding the dawn light, refine form and spirit to ascend to the jade palaces of the immortals.

Finally, the Talisman for Bathing, Clarifying Spirit, and Removing Defilements (also called the Talisman of Rebirth) is recited.

This passage depicts the sacred bathing and robing ritual of the Lingbao (Numinous Treasure) tradition, a major Daoist school, presented in three layers of meaning:

First, it describes the divine bathing process. The pure celestial Qi (Tianqi) of heaven and earth transforms into five-colored radiance, using primordial Xuanhuang (the chaotic energy of creation) to purify body and mind. The Three Luminaries (sun, moon, and stars) shine brilliantly while the Five Planets (representing the Five Phases) intertwine their light, cleansing the turbid energies (Fenyi) within and allowing the ancestral Qi (Zuqi) to flow naturally. Celestial river waters bathe all beings as the Celestial Venerable (Tianzun, highest deity) appears in rainbow-feathered robes adorned with Five-Zhu immortal ornaments (symbolizing the perfection of the Five Phases), surrounded by the radiance of the Three Luminaries.

Next comes the robing ceremony. Jade Maidens and immortal officials from the Lingbao Mysterious Bureau (a divine institution) preside over the changing of vestments for wandering souls. The Nine Luminaries (sun, moon and seven planets) assist in revitalizing their true Qi, while the powers of the four seasons and Five Phases weave together into magnificent robes. After robing, the souls are renewed—like celestial maidens dancing with cloud-patterned crowns and sashes—subtly embodying the Dao's profound mysteries.

Finally, the passage reveals the ritual's consummation. Having bathed in the Cinnabar Pool (a sacred cultivation site), their true Qi becomes fragrant as they don jade pendants and golden earrings (immortal adornments), thoroughly cleansed of all defilements. Clad in the Nine-Peng immortal robes (ceremonial garments bestowed by the Heavenly Sovereign) that shimmer with flowing gold, their bodies emanate Brahmic Qi (pure energy) in harmony with the Three Luminaries. The robed souls now walk with radiant steps—men and women orderly arranged—guided by the Guardian Generals (male and female commanders) to their proper stations. Through this bathing and robing, participants achieve purified body and mind, merging with the Dao in perfect authenticity.

Note: The recurring term "Celestial Venerable" (Tianzun) is Daoism's honorific for supreme deities, while "talismans" (Fu) refer to the mystical diagrams used in Daoist rituals.

This scripture describes a solemn Daoist zhaijiao (purification ritual), primarily consisting of two parts: paying homage to the celestial venerables and delivering deceased souls.

First, the Daoist priests reverently bow to the Ten Directions' Lingbao Tianzun (Celestial Venerable of Numinous Treasure), one of Daoism's highest deities. Gazing upon the golden palaces in the azure heavens, they visualize the magnificent Jade Capital (Yuqing), the supreme celestial realm in Daoist cosmology. Through specific ritual steps and altar arrangements, they express boundless reverence for the divine within limited physical space. The scripture mentions how the wandering souls, long submerged in darkness, now have the fortune to bathe in divine light, purifying their karmic burdens and restoring their original pure nature.

The ritual then transitions to the offering phase. The priests perform grand prostrations to the Three Pure Ones (Sanqing) - Yuanshi Tianzun (Celestial Venerable of Primordial Beginning), Lingbao Tianzun, and Daode Tianzun (Celestial Venerable of Dao and De) - with the solemnity of subjects paying homage to their sovereign. They prepare to present offerings first to the celestial venerables, awaiting their blessings before distributing them to the deceased souls. These symbolic offerings include "cloud and mist delicacies" representing celestial cuisine, with the entire process strictly adhering to liturgical protocols without deviation.

Finally, the ritual guides the souls to the "Jiaoguo" (deliverance sanctuary) to await their sustenance. The scripture mentions the "Two Great Generals Embracing the Masculine and Feminine" who serve as divine escorts for the souls. The entire ceremony unfolds amidst an atmosphere of purple mist and immortal realms, where earthly offerings transform into celestial delicacies through ritual power, embodying the Daoist cosmological principle of "resonance between heaven and humanity."

This scripture depicts a grand Daoist Zhaijiao (purification ritual) ceremony. The patron (the one hosting the ritual) prepared abundant offerings including jade artifacts, precious gems, fragrant rice, and fine wines, presenting them devoutly before an exquisitely arranged altar.

The ceremony unfolds across three levels: the highest tier venerates the Three Treasures of Daoism (Dao as the treasure, scriptures as the treasure, and masters as the treasure), the middle tier honors various sages and worthies, while the lowest tier extends blessings to all divine beings. Incense smoke curls around the altar adorned with gold, jade and jewels, accompanied by celestial music. The assembly awaits the descent of deities who arrive amidst auspicious clouds and dharma rain, accompanied by numerous immortals (Xianzhen) in a solemn, sacred procession.

The text mentions Taiyi Jiuku Tianzun (Celestial Worthy of Supreme Unity Who Saves from Suffering), a key Daoist deity of salvation, along with the Five Ling and Five Lao (Five Directional Sovereigns), and the Three Officials (Tian Guan, Di Guan, Shui Guan) who oversee human morality. The ritual concludes by beseeching the deities' compassionate descent to accept offerings and extend their blessings to the netherworld.

The entire passage showcases the solemnity of Daoist ritual practice, where meticulously prepared offerings and devout prayers facilitate communication with the divine to obtain protection. Such ceremonies embody the Daoist concept of "cosmic resonance between heaven and humanity," believing specific rituals can establish connection with celestial beings.

This scripture passage depicts the scene of inviting deities from the Three Realms (upper, middle, and lower realms) to descend during a grand Daoist Zhaijiao ritual (a religious ceremony for blessings and disaster prevention).

The invocation begins with celestial beings from the upper realm (heavenly domain): Immortal officials from celestial palaces like the Southern Cinnabar Cavern and Eastern Florescence Divine Mansion, the Three Caverns (Sanqing) venerable deities, divine beings from all directions including past, present, and future Dharma-protecting gods, savior deities who relieve suffering, scripture guardians, and deities overseeing fortune and misfortune. The text hopes they will descend with compassionate hearts. Phrases like "the majestic Purple Ultimate" describe the supreme dignity of the heavenly realm, while references to the sun, moon, and stars illuminating all directions accompany prayers for these deities to accept offerings and deliver souls from the underworld.

Next comes the summoning of middle realm deities (the space between heaven and earth): Gods governing wind, rain, thunder and lightning; the Five Sacred Mountain Emperors; immortals from sacred grotto-heavens and blessed lands (Daoist cultivation sites); and guardian generals overseeing ritual ceremonies. These deities are described as assisting the Jade Emperor (Yuhuang) above while illuminating the human world with wisdom-lamps below, overseeing karmic retribution for good and evil deeds. The ritual implores their presence to receive offerings.

Finally, the text petitions lower realm deities (earthly and water domains): The Great Emperor of Northern Yin and Dark Heaven (supreme underworld deity), four water palace kings, dragon kings of rivers and seas, and underworld judges from the Nine Nether Realms. Poetic lines like "wind-marsh receiving heaven's vast unfathomable depth" portray the underworld's profound mystery, while "sacred statutes frost-bright" illustrates its strict justice. The prayer requests these deities accept offerings and transfer merit to souls in darkness.

Each section concludes with "immeasurable merit" (indicating the ritual's boundless virtue) and "utmost sincerity in petition" (showing devout supplication). The entire passage manifests the Daoist Three Realms cosmology and the Zhaijiao ritual's characteristic of "universally summoning all numinous beings."

This scripture depicts the grand scene of a Daoist salvation ritual, divided into several key sections:

First, it portrays the majestic descent of celestial beings: auspicious clouds float like canopies as numerous sacred immortals arrive on wind-borne chariots, taking their seats upon luminous thrones of fivefold radiance. They share the profound Dao-Qi (primordial energy), while seven kinds of celestial nectar emit fragrant aromas. The banquet features jade wines and exotic fruits—delicacies from the heavenly kitchens—creating a scene of dazzling splendor.

The text then explains the ritual's purpose: through devout offerings, practitioners invite countless sages to host a celestial feast among the clouds, bestowing sweet dew to nourish all beings. The Heavenly Venerable's boundless compassion radiates wisdom-light to dispel ignorance, while Dharma-food is distributed to relieve suffering souls in the underworld, enabling all to receive divine grace and escape the cycle of rebirth.

Next comes the ceremonial description: celestial music and sacred chants resonate through the air, accompanied by phoenix songs and luminous dragon lanterns. The ceremonial procession halts its regalia in the realm of emptiness, awaiting the Heavenly Venerable's inspection of their sincere intentions to redeem souls and restore life.

The salvation process unfolds with the Ten Directions' Numinous Treasure Heavenly Venerables and divine officials seated in assembly, descending spiritual light to dispel darkness. Through distributing Dharma-food to hungry ghosts like heavenly rain, two divine generals ("Guardian of Yang and Embrace of Yin") lead their retinues to escort wandering souls to the ritual platform for liberation—all guided by the sacred invocation "Boundless Salvation Heavenly Venerable."

The latter section employs Daoist cosmological concepts like "prior to the Formless Emperor" to expound core teachings: before heaven and earth divided, primordial Jing (essential energy) circulated alone; after creation, this Qi generated all existence. Practitioners attain spiritual perfection through Neidan (internal alchemy) cultivation—symbolized by "fire dates" and "intertwined pears" (alchemical metaphors)—consuming "yellow blossoms" and "dark stamens" (refined essences) to transcend life and death. The text concludes with compassion for souls trapped in darkness, seeking their deliverance through this ritual.

Note: "Fire dates" and "intertwined pears" represent alchemical achievements; "yellow blossoms" and "dark stamens" denote refined substances in cultivation; "Guardian of Yang and Embrace of Yin" refers to two protector deities embodying complementary Yin-Yang forces.

This scripture depicts a Daoist salvation ritual. The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism) descends in an eight-sceneries jeweled chariot amid five-colored auspicious clouds, accompanied by celestial music and dancing phoenix-dragons. Moved by the sincere prayers of numerous perfected immortals, the Tianzun transmits the "Profound Capital Great Offering" method of salvation—a ritual of delivering deceased souls through offerings of exquisite delicacies.

The ritual space is arranged with celestial altars laden with exotic flowers, rare fruits, and divine nectar to venerate the Three Treasures (Dao, scriptures, and masters) and all heavenly deities. These sanctified offerings transform into nourishment accessible to the underworld, satisfying hungry ghosts in the realm of suffering. With compassionate intention, the ritual sponsor establishes the sacred altar according to canonical liturgy, invoking the Tianzun and immortals through scripture recitation and ritual implements.

During the "circumambulation and purification" phase, priests circle the altar with willow branches and holy water vessels while chanting the Nectar Mantra. Three talismanic invocations follow: the first causes offerings to radiate golden light, the second blesses the nectar to nourish souls, and the third transforms a single grain into boundless sustenance. The text concludes that souls partaking these consecrated offerings attain rebirth in celestial realms. The entire ceremony embodies sacred solemnity, realizing compassionate salvation across yin-yang realms through ritual nourishment.

This scripture describes the Daoist "feeding ritual" (shishi) for liberating departed souls, where sacred incantations transform celestial nourishment into food spirits can consume. The general meaning is:

Trapped in the netherworld, suffering prolonged hunger and thirst, the departed souls now receive divine sustenance through this sacred ceremony. The immortal nectar from Mount Kunlun and celestial delicacies are transmuted into spiritual nourishment that flows through their five viscera, reviving their parched forms with cooling moisture. Mysterious Qi circulates through all meridians, allowing the spirits to roam freely after partaking in this ritual feast.

The ceremony employs five types of talismanic food in sequence:

The first talisman gathers primordial Qi from heaven and earth, transforming it into milky-white sweet dew to nourish the spirits' lungs and intestines;

The second summons ethereal fragrances with shimmering light, refreshing the souls' Shen (spirit) and Qi;

The third opens the nine netherworld gates, using sacred delicacies to cleanse karmic burdens from past lives;

The fourth brings the supreme delicacies from the celestial kitchens of the Three Realms, granting complete satiation and joy;

Finally, rainbow-hued food refined from seven treasures elevates spirits to ecstatic states beyond self-awareness.

All these ritual foods contain the essence of the Three Lights (sun, moon, stars) and the interplay of Yin-Yang, connecting the Nine Heavens above with the Nine Netherworlds below. After consuming them, spirits transcend the Three Realms to attain eternal bliss. The entire ritual embodies the Daoist compassionate ideal of "delivering all sentient beings."

This passage describes the Daoist cultivation methods of "Three Radiances Nourishment" (absorbing the essences of sun, moon, and stars) and "Talismanic Nourishment Refinement" (a practice of energy transformation through ritual talismans). Through magnificent imagery, it portrays the sacred experience of practitioners merging with cosmic energies.

The cultivator first visualizes the radiance of the sun (Yu Yi) and moon (Jie Lin) within the primordial Qi of the Nine Heavens, observing the movements of the Five Planets (Wood, Fire, Earth, Metal, Water) and the rotations of the Big Dipper (Dou Ji). When swallowing these celestial essences, the body emits violet cloud-energies (Fan Qi), enabling ascent up the Celestial Treasure steps. By consuming immortal herbs and elixirs, the practitioner's vital energy permeates the entire body, protected by myriad spirits, ultimately achieving astral flight into the Great Void.

The recurring term "Three Radiances' Qi" refers to the three cosmic energies of sun, moon, and stars. Through specific breathing techniques (swallowing and absorbing) and talismanic applications (chanting incantations), practitioners condense and transform these energies within. When the "Vast Essence" (cosmic quintessence) merges with the body's "Dharma Qi" (cultivated vital energy), it creates a misty vapor filling the Three Dantians (three energy centers). At this stage, practitioners may commune with celestial beings like the Nine Elders and Five Venerables, attaining the state of "body united with sun and moon."

The latter part depicts the perfected state of cultivation: golden boys and jade maidens attend the immortal, phoenixes soar, and the practitioner ascends to the Three Pure Heavens (Jade Pure, Upper Pure, and Supreme Pure), transcending the Three Realms (Desire, Form, and Formless Realms) to wander with the Supreme Dao Lord (highest Daoist deity). Through "swallowing and rinsing with celestial saliva" and "shaking the robes" (symbolizing transcendence of worldly dust), the practitioner ultimately achieves the immortal state of eternal vision, "unfading through myriad kalpas."

This passage depicts the inner landscape of spiritual practice within the Lingbao tradition (a branch of Shangqing Daoism) and the ceremonial setting of Zhaijiao (purification rituals). Through the practice of "swallowing and rinsing" (ingesting saliva), the adept circulates Jing (essence) and Qi (vital energy) throughout the body, achieving a state of crystalline purity where flesh becomes translucent as snow, free from internal and external impurities, ultimately attaining rejuvenation. "Fixed radiance" refers to the luminous meditative state, while "the land of no night" symbolizes the eternal realm of light.

The "nine transformations" denote the alchemical process of refining the Golden Elixir (Jindan) through nine stages, and "Guangdu Wu'ai Tianzun" represents an exalted celestial being who delivers all beings from suffering. The subsequent passages contain numerous Sanskrit-derived mantras (such as "Danlou Ahui Wuhe Guanyin")—characteristic incantations of the Lingbao tradition that emerged from Daoism's assimilation of esoteric Buddhist dhāraṇīs, used to summon deities and purify ritual spaces. These mantras carry no literal meaning but create resonance through their vibrational qualities.

In the ritual setting: incense clouds purify the night air while candlelight shines like the morning sun. The Three Pure Ones (Sanqing) descend radiant light from the highest heavens, as hosts of immortals arrive riding auspicious clouds. Sweet dew nourishes the three wretched paths of rebirth, while clouds of compassion shelter all beings. Practitioners visualize divine forms (such as Taiyi Jiuku Tianzun appearing in purple-gold eastern splendor), experiencing all energy channels (hundred gates) becoming joyous and every bodily orifice (ten thousand cavities) filled with vitality.

The conclusion reveals the essence of practice: though external offerings are made (outward forms), one's true nature remains empty; though ceremonial smoke is employed, the real offering is aligning the heart with the Dao. The entire passage exemplifies the Daoist integration of "inner cultivation and outer practice"—where internal refinement and external liturgy mutually enhance each other, ultimately transcending form to return to the source.

This passage describes the Daoist ritual of refining and salvation (a ceremonial practice to liberate souls from suffering). The core teaching explains that wandering spirits in the underworld remain attached to worldly desires like food and sustenance. They must realize the emptiness of all phenomena to swiftly attain the Dharma Body (a transcendent spiritual state). The key to liberation lies in comprehending the realm of "emptiness" rather than clinging to "substantial" things—this is the fundamental path to transcendence.

Trapped in the cycle of reincarnation for ages, these souls are tainted by karmic obstructions (barriers formed from negative deeds), with both form and spirit lost in delusion. Without undergoing the refining ritual (a purification ceremony), how could they attain the joy of ascension? During the ritual, the jade ladle (a ritual implement) rotates as participants gaze upon the tilting Milky Way—an auspicious omen signaling the dispersal of Yin energy and the birth of Yang. This is the optimal moment to cleanse Yin contamination through refinement, transforming the souls into bodies of pure Yang.

The ceremony harmonizes divine Qi (vital energy) and summons the True Spirits (higher deities). Following liturgical protocols (Keyi), the refinement proceeds: transmitting talismanic registers (Fulu, empowered documents), conferring precepts, and recommending the souls for ascension to the celestial realm. Two divine generals—Shouxiong Jiangjun (Guardian of the Masculine) and Baoci Jiangjun (Embracer of the Feminine)—command their troops to escort these wandering spirits to Jiaocheng (the refinement site) for purification.

Finally, the Ten Directions' Lingbao Tianzun (Celestial Worthy of Numinous Treasure) leads the procession of banners into Jiaocheng to complete the ritual. This text originates from the 61st volume of Lingbao Lingjiao Jidu Jinshu (The Golden Book of Numinous Treasure Salvation), a major liturgical classic of Daoist purification rites (Zhaijiao) from the Song-Yuan period.