《靈寶領教濟度金書》Vol. 62

The sixty-second volume of Lingbao Lingjiao Jidu Jinshu documents a solemn ritual called the "Jade Mountain Pure Offering of the Mysterious Metropolis." This ceremony was transmitted by the Dongwei adept (a highly accomplished practitioner) Ning Quanzhen and later compiled by Lin Lingzhen.

The presiding priest must kneel in deep reverence, offering incense while respectfully addressing the Three Pure Ones (Sanqing, the highest Daoist deities: Yuqing, Shangqing, and Taiqing) and the Ten Ultimate Perfected (supreme deities of the ten directions), along with countless other sacred beings. The scripture describes how the primordial "Mysterious Origin Qi (Xuan Yuan Shi Qi)" radiates the Sevenfold True Wind, while divine light from the heavens showers the Three Vehicles with Virtuous Rain (De Yu), using compassionate power to deliver sentient beings.

The patron (the one sponsoring the ritual) hopes that through this grand offering, they may receive the sacred blessings of the highest mysteries. During the ceremony, exquisite offerings of jade nectar and celestial delicacies are presented, beseeching the deities' grace so that beings trapped in the Three Paths (hell, hungry ghosts, and animal realms) may be freed from suffering, and those caught in the Six Destinies (the cycle of rebirth) may escape hardship.

The scripture explains that sentient beings, bound by karmic cycles, are entangled in webs of unresolved grievances, their innate nature obscured by shadows. To transcend this, one must refine the essences of Li (Fire) and Kan (Water) from the Bagua (Eight Trigrams), tempering the Hundred Spirits. The priest declares that, by the favor of celestial destiny and the master's guidance, they have grasped the pivotal mysteries of the teachings, harnessing Yin-Yang through the proper timing of Zi (midnight) and Wu (noon), vowing to universally deliver the souls of the netherworld.

Finally, the ritual invokes the radiance of the True Light to pervade all realms, filling them with the Dao's primordial Qi (Dao Qi). It calls upon the immortal officials of the Eastern Well (celestial beings of the east) and the divine officers of the Southern Palace (southern deities) to fulfill their duties. By discerning the purity and turbidity of the Five Phases (Wood, Fire, Earth, Metal, Water), the practitioner completes the Nine Returns (cosmic circulation) and Ten Transformations (alchemical refinement), achieving the wondrous state where spirit and essence coalesce, enabling one to tread the void. The entire ceremony aims, through pure offerings, to help beings return to their original, innate nature.

This scripture is a liturgical document used by the Lingbao (Numinous Treasure) tradition of Daoism when summoning deities for the Refinement and Salvation (liandu) ritual. The text reverently invites various deities who oversee the salvation of souls to descend to the ritual altar.

It begins by expressing the solemn devotion of the ritual master (zhai zhu), humbly beseeching the Ten Directions' Celestial Worthy of Numinous Treasure (Lingbao Tianzun) to send the celestial officials responsible for soul salvation. The text then enumerates the numerous deities being summoned, including:

Deities from the Fire Ministry system, such as the Great General of Fire Refinement and the Numinous Officers of Fire Refinement from the Vermilion Mansion (Zhuling Huofu); salvation deities from the Southern Chang Palace, including the Great General of Refinement and Salvation and the Lords of Life Extension; and the Ten Directions' Mighty Spirits of the Great Abyss, such as the Great Spirit of Cinnabar Radiance (Danling Dashen) and the Great Spirit of Luminous Brilliance (Haohua Dashen), each possessing unique divine powers.

The text also lists specific celestial officials assigned to specialized tasks, such as the Great General of Fire Control, the Divine Generals of the Fire Pool, and the Great General of Water-Fire Radiance, along with assisting jade maidens and attendants, including the Yellow Blossom Jade Maiden (Huanghua Yunü), the Luminous Countenance Jade Maiden (Guangrong Yunü), and the Perfected Beings of Water-Fire Refinement. These deities each have distinct roles—some refine souls through fire, others purify through water, and some assist in reconstructing the spiritual forms of the deceased.

Finally, the text emphasizes that these deities possess the divine power to harmonize Yin-Yang and govern cosmic transformation, capable of "assisting the Emperor's transformative work and upholding the celestial mechanism." Now, with the ritual master sincerely establishing the altar, all deities are respectfully invited to descend swiftly, ready to be dispatched and jointly accomplish this meritorious act of salvation.

This scripture describes a grand Daoist salvation ritual (for liberating departed souls), containing the following key elements:

At the commencement, the ritual master enables beings from all Six Realms (heavenly, human, asura, animal, hungry ghost, and hell) to partake of celestial delicacies, freeing souls from the Nine Dark Hells from five kinds of suffering. Through the Yin-Yang refinement ritual (a Daoist salvation ceremony), these souls attain liberation and ascension.

The altar is arranged with sacred solemnity: a lotus throne floats mid-air, surrounded by orchids, with numerous immortals descending to oversee the proceedings. The master beseeches heavenly grace to descend like sweet dew, manifesting the laws of the Dao as clearly as the sun and moon's movements. In the west shines a radiant treasure well, while in the east stands a luminous divine court—auspicious signs appear everywhere: yellow radiance coalescing into jade essence, crimson light circulating solar quintessence.

Nine phoenixes circle, bringing yang energy that transcends kalpas of time; five divine dragons soar, dispelling millennia of yin obscurity. Through this "Jade Prosperity Assembly" (a major Daoist zhaijiao ritual), all beings permanently escape the torments of hell.

The scripture then invokes two celestial venerables:

The Heavenly Venerable of Fire Refinement manifests crimson talismanic scripts, representing the primordial qi of cosmic inception dividing into yin-yang, forming the natural creative process of sun, moon and stars.

The Heavenly Venerable of Yellow Splendor Purification presides over the water basin consecration. Following the Yi Jing principle that "Heaven generates Water," the master establishes a purification pool in the north (corresponding to the Kan trigram), inviting water palace officials to assist in activating spiritual power. Through sprinkling purifications and incantations, souls are cleansed of defilements in the waters, reborn anew. Golden nectar flows in the pool, jade dragons spout water reflecting true spirits—ultimately achieving complete soul purification.

[Note] This passage fully presents the Daoist "Water-Fire Refinement" salvation liturgy, where symbolic water-fire alchemy helps souls undergo rebirth and celestial ascension. The text employs meticulously parallel verses and abundant Daoist-specific imagery, characteristic of Lingbao school zhaijiao rituals.

This scripture describes the Neidan (internal alchemy) purification ritual presided over by two Daoist deities: the Celestial Worthy of Yellow Radiance Cleansing Forms (Huanghua Dangxing Tianzun) and the Celestial Worthy of Jade Eyes Refining Substance (Yumou Lianzhi Tianzun). Through the harmonizing forces of water and fire, the ritual liberates wandering souls and purifies their essence.

The Celestial Worthy of Yellow Radiance first activates the Moon Essence Talisman (yuepo fu), a charm embodying yin energy, to open the gates of the Supreme Mystery (Taixuan) - the highest Daoist realm. Moonlight illuminates all directions as the radiance of the Seven Stars of the Dipper (qichen) intertwines with celestial splendor from the Nine Heavens. Consorts of the Five Directional Emperors arrive upon rosy clouds, while sacred waters from the Heavenly River pour into the Eastern Well constellation (Dongjing), cleansing the souls for rebirth.

Next, the deity descends the True Water Talisman (zhenshui fu), merging the Supreme Mystery with the Eight Luminous Realms (bajing). The secret mantras of the Five Ancient Lords (wulao) resonate with lunar energy as the Dipper's rotation awakens spiritual forces. Yin energy transforms the souls' fundamental nature while celestial dew purifies all existence, restoring cosmic harmony.

When activating the Water Covenant Talisman (zhenshui hetong fu), the Stone Radiance Water Mother (shijing shuimu) manifests her circular light as golden gates release ambrosia. The planet Venus (Taibai Jinxing) radiates brilliance while five divine dragons bear the Heavenly River's currents. These sacred energies jointly refine the souls, elevating them toward the Supreme Void (Taiwu).

Earthly fires then arise from the southern position (wuwei), corresponding with the celestial northwest (qian). Fire Department immortals from the Lingbao tradition construct the ritual fire altar (huochi), where sacred flames refine both form and spirit. The Fire Marshal Talisman (zhuhuo dajiangjun fu) summons vermilion flames from the Southern Cinnabar Heaven (Zhuling), combining with solar, lunar and stellar forces to transmute souls into transcendents.

The Celestial Worthy of Jade Eyes then deploys the Fire Altar Construction Talisman (jianhuochi fu), invoking the Southern Cinnabar Essence Deity (danjing dashen) to descend flowing flames. These crystalline fires facilitate the souls' rebirth into rejuvenated forms. Bathed in golden light, the purified souls ascend to the Jade Clarity Heaven (Yuqing), one of the Three Pure Realms.

Finally, the deity descends the Solar Essence Talisman (rihun fu) and True Fire Talisman (zhenhuo fu). A crimson alchemical furnace reveals ninefold illumination as the Five Emperors' auroras bathe creation. The Golden Crow (jinwu) - solar avian deity - spreads wings radiating celestial light while the Fusang Tree (mythical solar habitat) rises amid crimson clouds. These true fire energies flow southward, clarifying the azure heavens (biluo) to complete the soul-refinement ceremony.

This scripture describes the scene and incantations of the Daoist "Water-Fire Refinement and Salvation" (shuihuo liandu) ritual, a crucial ceremony for liberating departed souls through purification by water and fire.

The opening depicts the Fire Deity of the South (Danjing, the Cinnabar Essence) descending astride nine phoenixes, harnessing the True Fire of the Sun (Bing-Ding) to circulate celestial energies. As the Fire God (Yuyi) manifests, he resonates with the Northern Dipper's seven stars (Tongliang), forming an intricate web of spiritual power. The True Fire blazes within the Li trigram (symbolizing fire), refining the souls to grant them rebirth and blessings.

"Jade-Eyed Heavenly Worthy Who Refines Substance" (Yu mou lianzhi tianzun) is the sacred title of the presiding deity of this refinement ritual. The scripture then describes the radiant light of the sun (Zhuming shangjing) shining forth, within which the Red Emperor (Chidi, the Southern Fire Deity) gathers numinous qi in the celestial realm of Taiwei Yuan, dispersing profound energies. This divine power revives the dead, enabling souls to ascend like immortals and attain liberation in the Scarlet Palace (Zhuling gong), the Daoist site of refinement.

The ritual scene unfolds: red and white light rise from left and right, symbolizing the union of sun and moon. Numinous radiance spreads like wind and clouds, as celestial beings come and go to fulfill their tasks. Two divine generals (Shouxiong, the Guardian of Yang, and Baoci, the Holder of Yin) lead the wandering souls to the altar to undergo water-fire refinement.

"Guiding with banners to the seat" (Yinfan yi zuoqian) details the ritual procedure, using ceremonial banners to direct the souls. The "Azure Mystery’s Guide to Souls Chapter" (Qingxuan ningzhen daohun zhang) is the scripture chanted during salvation, praising the virtue of the Heavenly Worthy (Yuqing wanfa daluo zun) and depicting celestial realms (jade towers amid crimson clouds and golden pavilions). These sacred words dispel the darkness of the underworld (Beiluofeng) and transform the blazing refinement pool (Yanyan huochi) into a realm of cool purity, dissolving the sins of the departed.

The final section vows the Heavenly Worthy’s salvation: those who sincerely take refuge and hear these sacred sounds will be liberated from suffering ("one hearing loosens a hundred bones from heat and torment"), attaining deliverance in the Scarlet Palace before ultimately ascending to the Violet Void (Zixu tianjie). The ritual concludes by invoking the "Heavenly Worthy Who Refines Form Through Water and Fire" (Shuihuo lianxing tianzun), sealing the ceremony’s purpose.

This passage describes the complete procedure of the Daoist "Water Refinement" salvation ritual, which purifies departed souls through the sacred element of water. The entire process requires the invocation of multiple deities for assistance:

First, the Lingbao Xuanju (the water refinement administrator in the Daoist pantheon) and Water Refinement Immortal Officials are summoned to guide the deceased souls into the purification pool. The ritual master recites water refinement incantations (Fulu) while inserting ritual banners into the water, invoking the Purple Tenuity Starlight of the Northern Black Emperor (Water Deity) and the energy of Xuanwu (Northern Water Deity).

During purification, the master repeatedly chants the name "Celestial Worthy of Yellow Splendor That Cleanses Forms" (the specific deity overseeing purification), accompanied by different talismans: the Moonlight Talisman draws lunar essence to cleanse the nine orifices of the soul; the Moon Tablet Talisman renders the soul transparent inside and out, erasing karmic obstacles from past lives; the True Water Refinement Talisman employs celestial river water to regenerate the soul's internal organs; while the Yellow Splendor Cleansing Talisman utilizes water sprayed by nine dragons and blessings from the Three Lights (sun, moon, and stars) to completely transform the soul.

The ritual concludes with the Supreme Mysterious Yin-Generating Talisman, which mobilizes Primordial Qi (the cosmic source energy) to disperse the soul's yin energy and regenerate its yang energy. The entire ceremony aims to harness water's sacred power to cleanse karmic obstacles, reshape the spiritual body, and ultimately qualify the soul for ascension to the Purple Court (celestial realm). The ritual emphasizes the concept of "harmonious ascension through blending" – achieving salvation through the balancing of yin-yang energies.

This scripture describes the specific procedures and incantations of the Daoist "Water-Fire Refinement and Salvation" ritual (shuihuo liandu), a key liturgy (keyi) used for liberating deceased souls and purifying their spiritual essence. The process consists of two phases—water refinement and fire refinement—through which the harmonization of Five Phases Qi enables the souls' rebirth.

The text first introduces the "Celestial Worthy of Yellow Blossoms Cleansing Forms" (Huanghua Dangxing Tianzun), a Daoist deity presiding over physical purification, who oversees the water refinement. The ritual involves infusing the five viscera with the "Qi of Five Sprouts" (wuya zhi qi)—the quintessential energies of the Five Phases: Green Wood Qi from the east purifies the liver, Red Fire Qi from the south cleanses the heart, White Metal Qi from the west refines the lungs, Black Water Qi from the north purges the kidneys, and Yellow Earth Qi from the center regulates the spleen. This process renders the five viscera immaculate, illuminates the three Dantian (energy centers), and achieves the purified state described as "spiritual gates becoming crystalline, jade ponds turning limpid."

The fire refinement phase follows, directed by the "Celestial Worthy of Water-Fire Form Refinement" (Shuihuo Lianxing Tianzun). Here, ritual banners guide souls into a fire pool, where the pure Yang fire (Bingding huoqi) of the Flame Emperor (Yandi), southern deity of fire, performs the alchemical transformation. The dance of Vermilion Birds (zhuque, southern divine phoenixes), their crimson cries, and swirling scarlet mists all serve to refine the souls' Yin-substance. The final mention of the "Jade-Eyed Refinement Essence Celestial Worthy" (Yumou Lianzhi Tianzun) symbolizes the souls attaining purified immortal bodies after this dual refinement.

The entire ritual employs the generative cycles of the Five Phases: Water representing the Dark Mysteries (xuanming) of the north, Fire embodying the Cinnabar Mounds (danling) of the south, with the cyclical operations of Metal, Wood, Water, Fire, and Earth Qi—assisted by the powers of deities from all five directions—purifying seven generations of karmic obstructions (qishi yezhang). The ultimate goal is the state of "carefree wandering in Supreme Clarity" (xiaoyao shangqing), where souls roam freely in the celestial realms. Repeated references to "proclaiming talismans" (xuanfu) denote the priests' recitation of specific incantations to summon divine powers during the ceremony.

The Lingbao Lingjiao Jidu Jinshu (Numinous Treasure Scripture for Salvation Through Teachings) depicts several talismanic formulas that outline cultivation methods for refining the physical form through solar true fire, with the core practice being purification of body and mind via solar essence (ri jing). Each section concludes with the divine title "Jade-Eyed Heavenly Venerable of Form Refinement," the deity presiding over these practices.

The first "Solar Essence Talisman" describes: Crimson solar essence coalescing into a sphere, with vermilion radiance swirling vividly. Nine fire dragons draw a chariot forward, scattering flames to clear the path. Scarlet brilliance emanates luminous splendor, like a potter shaping clay, capable of dissolving yin turbidity and severing the roots of samsara. Practitioners ascend to the jade capital of immortal realms, eternally enjoying immeasurable longevity.

The second "Solar Register Talisman" portrays: Resplendent sunlight illuminating the six directions of heaven and earth, penetrating the underworld to release radiance, overflowing with luminous petals like flying blossoms. Purple-red clouds surge and billow, refining the physical form amidst cinnabar mists, as nine layers of karmic obstructions dissolve into the realm of non-birth. The yang spirit (pure yang yuan shen) gathers luminous scenes, receiving immortal registers in the Vermilion Palace (southern fire realm).

The third "True Fire Body Refinement Talisman" elaborates: The blazing solar deity disseminates essence, illuminating the eight directions of the underworld, as pure yang qi harmonizes with heaven. Infusing vital quintessence into the dantian (lower elixir field), it refines the mysterious yellow qi, causing dark turbidity to scatter while the hundred bones emit fragrance. Ancestral constitutions undergo sublimation, soaring through the great void, with the six viscera's qi circulating and the three dantian (upper, middle, lower elixir fields) radiating light. All yin turbidity trembles and submits, roots of corpse toxins eradicated, like the flickering Mars star illuminating the passage between blessed lands and immortal domains.

The fourth "Jade-Eyed Substance Refinement Talisman" delves deeper: Flowing fire refines the physical form as the jade infant returns to its origin. Ninefold yang qi enacts creation while the five directional spirits (organ deities) merge. Southern Li fire's upright qi ascends through the Vermilion Palace, summoning flying flames from the left and gathering fiery essence from the right. The southern Jambudvīpa world becomes transparent, revealing the Supreme Subtle celestial court. Flying blossoms gather qi, absorbing yin turbidity to return to vitality. The true fire's alchemical smelting renders form and spirit solemnly purified, with karmic shadows dispelled and karmic debts resolved. Meridians and organs brim with primordial yang qi as soul and bodily joints instantly regain spiritual clarity. Transforming the old appearance, every bodily orifice emits light, eternally departing the underworld to ride transformation in celestial ascent. Lifespan equals heaven and earth, enduring through countless kalpas without extinction.

The fifth "Supreme Mystery Yang-Birth Talisman" states: The moon refines the form while the sun summons the spirit—sunken corpses in darkness receive yang essence. Primordial qi redistributes, summoning myriad deities to their stations. The hundred bones restore their original state as the five viscera record names among the immortals. Nutritive and defensive qi (ying-wei) flows vibrantly, soul and spirit rekindling their radiance, circulating through the life gate (mingmen) to soar swiftly to the dawn palace of the Imperial Lord.

Finally, the "Fire Refinement Immortal Transformation Talisman" systematically explains: The You spirit (fire deity) operates transformation, refining substance into spirit—skin and hair unite with the liver deity in clarity, eyes/ears/nose/mouth receive the heart deity's protection, sinews/bones/teeth achieve emptiness through the lung deity's accomplishment, orifices and vital fluids gestate infants through the kidney deity, while internal and external ying-wei qi stabilizes the spleen deity. The ten heavenly stems' channels interconnect as yin's extremity births yang. The cave yang fire refines jade embryos and golden crystals (golden elixir), accomplishing the fruit of perfected being to tread light into the divine court.

This passage describes the core process of the Daoist "Water-Fire Refinement" (shuihuo liandu) ritual, which purifies departed souls and assists their transcendence through the power of Nine Yang True Qi (jiuyang zhenqi) and the fusion of water and fire.

The ritual begins with the invocation of the "Heavenly Worthy of Jade-Eyed Refinement" (Yu mou lianzhi tianzun), the presiding deity of the ceremony. The ritual draws upon the power of the Water Phase (壬癸, Ren-Gui) and mobilizes the inner true fire (胎火, taihuo) to harmonize Yin and Yang. Nine types of Yang energy (九阳之炁, jiuyang zhi qi) are infused into the body:

1. The primordial energy of chaos at creation.

2. The radiant light of the North Star (紫微星, Ziwei xing).

3. The sacred aura of the celestial phoenix chariot.

4. The power to dispel malevolent forces.

5. The expansive force from the Heaven of Supreme Vastness (太皇天, Taihuang tian).

6. The pure white, boundless qi.

7. The crimson-hued luminous halo.

8. The transformative potential for attaining immortality.

9. The ultimate energy of silent illumination from the Heaven of Supreme Vastness.

These energies circulate through the meridians, dissolving Yin turbidity and consolidating true Yang.

Next is the "Water-Fire Refinement of Form" (水火炼形, shuihuo lianxing) stage. The "Heavenly Worthy of Water-Fire Transformation" (水火变形天尊, Shuihuo bianxing tianzun) guides the departed soul out of the symbolic purgatory of the "Fire Pool" (火池, huo chi). This process employs the principles of the Yijing (易经), where the Li (离, Fire) and Kan (坎, Water) trigrams intermingle, and the essences of Qian (乾, Heaven) and Kun (坤, Earth) combine, mirroring the mystery of fetal formation in the womb. Special celestial officials (水火炼度仙官, shuihuo liandu xianguan) assist by waving ritual banners (引幡, yinfan) to create an energetic bridge between the Water and Fire Pools.

During the ritual, specific talismans (水火交炼符, shuihuo jiaolian fu) are burned, depicting the movement of Water and Fire energies: Kan-Water ascends while Li-Fire descends, resembling the running of the White Tiger and Azure Dragon (白虎青龙, Baihu Qinglong, internal alchemy terms). Through adjustments in the Zi-Wu (子午, North-South) axis, the essences of the sun and moon (symbolized by the Crow and Rabbit 乌兔, wutu) encircle the ritual banners, while golden light and flames flow in reverse cycles, completing nine revolutions (九转, jiuzhuan) of refinement.

The final stage involves the "Golden Liquid Refinement Talisman" (金液炼形符, jinye lianxing fu), which uses the energy of the Golden Elixir (金丹, jindan) and Jade Nectar (玉液, yuye) to reconstruct the form. This phase references the "Three Luminaries" (三景, sanjing—sun, moon, and stars) and the "Heavenly Root" (天根, tiangen, the origin of life), emphasizing transcendence beyond time (无始无终, wushi wuzhong). Ultimately, the departed soul is transformed in the Crimson Palace (绛宫, jianggong, the heart center), achieving unity with the Dao.

Note: Terms such as "Nine Yang" (九阳, jiuyang) and "Water-Fire Refinement" (水火交炼, shuihuo jiaolian) are specialized methods in Daoist salvation rituals, simulating cosmic creation and internal alchemy (内丹, neidan) principles to liberate souls.

This scripture describes sacred visions and the application of talismans in Daoist cultivation and salvation rituals. It explains how specific cultivation methods enable the spirit to return to its origin, attaining the state of immortality.

The practitioner rides upon auspicious violet clouds, steering six divine dragons, entering the Three Dantian (upper, middle and lower energy centers) amidst the fusion of water and fire. When the spirit returns to the Yang Brightness (the body's most yang-abundant region), one naturally comprehends the Great Dao. The Celestial Worthy (highest Daoist deity) employs the "Talisman for Reviving the Dead," restoring departed souls to life.

The numinous herb Lingzhi has no roots yet serves as the origin of all things. Within the body, it consolidates the Seven Po (seven yin spirits), while in the upper regions it forms the Three Hun (three yang spirits). Twenty-four Perfected Ones (immortals who have completed cultivation) freely pass through the formless gate, traversing between profound mysteries. They exist according to the cosmic cycles of kalpas, born in accordance with primordial Qi—externally maintaining primordial simplicity while internally nourishing the seven meridians and eight vessels.

The Five Spirit-Lords (deities of the five viscera) radiate splendor as the Three Platforms (three vital acupoints) shine with glory. The Pure Child (symbolizing unadulterated yang qi) in the Purple Palace returns to its original form. The cultivator soars through clouds and mist, among whom stands the Jade Perfected Immortal titled "Divine Lord"—flanked by the Azure Lad (Liver Spirit) to his left and the White Origin Venerable Spirit (Lung Spirit) to his right, with the Dark Warrior guarding behind and the Vermilion Bird guiding ahead. Above float emerald clouds while golden lotuses support below; fragrant vapors coalesce into clouds, with endless sweet dew that neither depletes when consumed nor reveals its source when sought.

Then the Celestial Worthy proclaims the "Talisman of Hundred Spirits' Fusion"—when myriad factors spontaneously unite, the True Dao is accomplished. Within this True Dao reside divine beings including the Great Lord of Longevity, the Azure Lad, the White Origin Venerable Spirit, the Great Unity Life Director, and Peach Health Harmony Prolonger. They oversee life registers, protect the foundation of vitality, roam the Shangqing Heaven (one of Daoism's highest realms), and move between resplendent palaces. Within the subtleties of the Eight Darknesses (cosmic obscurities), these deities guard the Muddy Pellet Palace (crown-point acupoint) and Crimson Palace (heart region). They regulate the Qi of five viscera, blend hundred spirits, and through ten transformations return the soul—with myriad Qi collectively achieving the immortal path.

The immortal path treasures life as most precious, capable of delivering limitless beings. It opens the Eight Gates (crucial bodily passages) and rotates the Flying Celestial Dharma Wheel (cultivation method). The scripture also addresses karmic retribution, prohibitive precepts, and past-life causality—universally delivering departed souls to rebirth. The reborn body gains capacity to hear celestial harmonies, with each heaven possessing its own Gate of Life (portal to rebirth).

Finally, the "Crimson Banner Exchange" ritual employs dual radiances (likely sun and moon) to purify yin death-energies, as the essence of nine heavenly layers restores beings to primordial life. Deities should compose themselves solemnly, awaiting the Lead Refining Immortal Official of the Mystic Bureau (office managing immortal registers) to guide departed souls—following celestial movements to the Nine Heavens Altar (ritual platform) to receive mysterious grace and obtain new life.

The scripture concludes with the chief celebrant's sincere supplication to the Nine Heavens' Divine God of Life, entreating divine compassion to accept this devout prayer. It references how during the undifferentiated Primordial Chaos, the Three Origins (heaven-earth-human foundations) silently nurtured all existence—with vital essence emerging from chaos as nine Qi energies awakened vitality.

This passage describes the mystical process of "forming the embryonic form" in Daoist cultivation, along with the liturgical rituals (Keyi) for liberating departed souls through purification ceremonies (Zhaijiao). Let me interpret it in contemporary terms:

The wondrous process of human formation operates according to celestial scriptures. Flowing water-like pure Qi refines into the embryonic sac, flame-like luminous Qi forms the fetal body, wood-like vital Qi creates the ethereal soul (Hun), metal-like resolute Qi forges the corporeal soul (Po), earth-like nurturing Qi shapes the five viscera, northern Kan-water's numinous Qi forms the six bowels, southern Li-fire's essence creates the nine orifices, eastern Zhen-thunder's sound manifests as visions, and western Dui-marsh's splendor crystallizes as consciousness. These subtle creations all originate from the workings of Heaven-Earth and Yin-Yang.

Now the ritual master (Zhaizhu) devoutly offers pure sacrifices, dedicating merits to all beings, universally aiding souls from the three wretched paths (Buddhist realms of hell, hungry ghosts, and animals). May they partake of celestial delicacies, receive nourishment from Kan-Li (Yin-Yang) essences, quench their hunger and thirst, and achieve purification of both form and spirit. Yet considering how long these souls have wandered from the yang world, their Five Phases energies have become disordered, entangled with yin forces, their primordial Qi dissipated. Though their corpses may remain, their vital consciousness is incomplete.

They require the nine celestial luminances (represented by nine colors) to intertwine and reconnect, restoring wholeness to the embryonic sac, dual souls, viscera, orifices, visions, and consciousness. We implore heavenly grace to uplift these underworld souls, using the Yellow Chamber (Dantian) to sever death's breath, chanting secret talismans (Fulu) to summon wandering spirits. May the Purple Gate (celestial portal) open the immortal path beyond kalpic cycles. With devout surrender and diligent worship, we await the Celestial Worthy's compassionate attention.

The scripture then invokes the Nine Heavens' Life-Giving Celestial Worthies, specifically summoning Emperor Yudan Wuliang to bring the yellow transformative Qi of "True Embryonic Life-Origin" descending from the ninth heaven to envelop these refined souls, reconnecting their life essence between heaven and earth.

Following this is the incantation from the "Sun-Birth Divine Treasure Talisman," which roughly translates: "Merge with the void's primordial Qi, let wandering souls float through mystic realms beyond temporal constraints. May souls drowning in bitter seas ride dawn's light toward the yang world. The Supreme Being (Taiyou, primordial Qi) opens the mysterious gate as Yudan Heaven descends divine eminence, yellow clouds coalescing into numinous chambers. When Yin-Yang energies unite, the embryonic form achieves longevity while karmic roots dissolve naturally."

The Kidney Spirit Taokang harmonizes with essence, while two imperial lords (likely representing sun and moon) radiate jade light to nourish the embryonic life-gate. Through refined cultivation, consciousness becomes indestructible; when the Nine Heavens' Life Chapters are chanted, souls transcend naturally. The Primordial Lady (Yuanjun) blocks death's gate while Marshal Sima intones cavern-heaven hymns—one chant summoning myriad truths, nine recitations drawing celestial homage. With reverent bows we celebrate this kalpic renewal, rejoicing in this rebirth opportunity.

Finally, it reverently invites the Supreme Zen-Goodness Infinite Life Celestial Emperor (another Nine Heavens deity) to bring the Dongxuan Qi of "True Fetal Life-Origin." This passage fully demonstrates the Daoist ritual process of soul liberation and life-renewal through Zhaijiao ceremonies empowered by the Nine Heavens' divine forces.

This scripture describes the Daoist ritual of "delivering departed souls" (jidu wangling), detailing how sacred energies from the nine celestial realms are employed to liberate spirits. The text contains specialized Daoist terminology and cultivation concepts:

"Purple Portal Qi" (zihu zhi qi) refers to auspicious violet energy descending through nine heavenly layers to refine and deliver souls from the underworld. These energies envelop the soul's "womb" (its spiritual vessel), dissolving earthly attachments and stabilizing its foundation.

The "Yang-Generating Divine Treasure Talisman" (yangsheng shenbao fu), governed by the celestial sovereign "Limitless Lord of Purple Portal Qi," serves specifically to liberate souls from samsara. The text prescribes precise recitation counts ("once chanted," "twice recited," "nine repetitions")—numbers carrying ritual significance in Daoist practice.

The soul's transformation process unfolds through several stages: "condensation in the wheel of primordial emptiness" (ninghua lun kongdong) describes spiritual metamorphosis in the void; "severance of past karmic ties" (li xi ai yuan) signifies release from former attachments; "severing death's gate" (duan si hu) symbolizes cutting cyclic rebirth. Through "nurturing the infant spirit" (yang yingtong, cultivating inner divinity) and "guiding primordial qi" (dao lingqi), practitioners ultimately achieve "self-perfected form" (zi cheng rong, immortal embodiment).

Later passages introduce sovereign deities like "Brahma-Observing Emperor of Extended Serenity" (Fanjian Xuyan Tiandi) and "Tranquil Emperor of Tusita Heaven" (Jiran Doushu Tiandi), who govern spiritual deliverance—the former presiding over true hun (ethereal soul), the latter over true po (corporeal soul). The text meticulously details how these deities employ ninefold celestial energies to refine souls: "hun gates opening to divinity" (hunmen tong shen) ensures unobstructed spiritual passage, while "po portals sealing securely" (pohu biguan) stabilizes the po's resting place.

The complete ritual integrates scripture recitation ("jade verses," yuzhang), talismanic activation (shenbao fu), and mobilization of cosmic energies ("primordial qi of three cloud origins," san yuan xuan yuan shi qi), culminating in the perfected state of "ninefold refinement yielding immortality" (jiuzhuan zi cheng xian). Recurring numerical patterns (9, 3, 8) reflect fundamental Daoist cosmological principles.

This passage depicts a Lingbao Daoist salvation ritual where celestial hymns are chanted to summon heavenly emperors for the deliverance of departed souls. The text enumerates several august deities including "Poluoni Mi Bujiaole Heavenly Emperor," "Dongyuan Hua Yingsheng Heavenly Emperor," and "Linghua Fanfu Heavenly Emperor"—all high-ranking divinities governing different realms in Daoist cosmology.

Through reciting exquisite "jade-like tones" (qiongyin) imbued with mystical power, the Daoist priests invoke the descent of myriad perfected beings (wan zhen). When the luminous qi (jingling) cultivated through nine cyclical transformations (jiuzhuan) reaches completion, these celestial beings manifest in resplendent glory like blossoming jade trees. At this moment, the celestial gates of the "Tusita Heaven" (doushu) open wide, allowing the salvation of souls to receive heavenly blessings.

The text describes how the "Five Emperors" (wudi) of the cardinal directions descend in their chariots, traversing the "Yellow Blossom Wilderness" (huanghua ye)—a symbolic representation of the netherworld. Using ritual implements like yellow banners and numinous streamers, they gather souls from the "Abode of Eternal Night" (changye fu) for deliverance. Sacred scriptures (yuzhang) penetrate the underworld, undergoing five transformative stages (wuzhuan) to separate heaven and earth, while cultivating primordial qi (yuanqi) revitalizes the internal organs.

The ceremony further portrays celestial maidens (yunü) bathing the souls with five sacred incenses, as the "Holy Mother" (shengmu) bestows blessings for ten thousand years, bringing joy to all three realms (sanjie)—heaven, earth and water. Finally, the liberated souls pay homage to the Celestial Worthy (tianzun), signifying their release from earthly suffering and return to the primordial source (yuanshi).

Through these magnificent cosmic images, the text reveals the sacred dimension of Daoist salvation rituals, embodying the religious concept of "refining and delivering souls" (liandu). This profound practice aims to purify and elevate departed spirits through sacred ceremonies, ultimately guiding them toward union with the Dao.

This passage describes the core elements of the Daoist "salvation" (aidong) ritual for liberating departed souls, detailing how sacred energies from the Nine Heavens purify the deceased. Let me explain section by section:

The first part describes the descent of pure energy from the Nine Heavens, which permeates the nine orifices (eyes, ears, nostrils, mouth, etc.) of the departed soul to open its spiritual portals. Here, the "Zhengyang Spirit-Generating Treasure Talisman" (zhengyang shengshen bao fu) is employed to grant the soul luminous wisdom. The phrase "stars shining bright" metaphorically depicts the soul's state of enlightenment.

It then portrays the wondrous celestial scenery: the primordial Qi (hunyuan zhi qi) returns to the Brahma Heaven (the highest Buddhist heaven), where divine beings orchestrate creation. Immortals move in orderly procession, traversing the cloud paths of the Nine Heavens. Reciting the scripture seven times opens the heavy barriers, freeing the soul from obstructions. This emphasizes that only through sincere devotion can one resonate with the divine.

The second section continues with the descent of the Ninefold Pure Qi to cleanse the "eight luminosities" (bajing, referring to eight vital bodily regions in Daoism). The "Tongyang Spirit-Generating Treasure Talisman" (tongyang shengshen bao fu) restores the soul's form and spirit, granting it protective radiance in the underworld. The text depicts celestial music resonating and rosy clouds filling the heavens as the soul escapes the Nine Netherworlds (hell realms) to attain liberation.

The final and most crucial part describes how the natural, mysterious Qi of the "Thoughtless, Knotless, Loveless Celestial Emperor" (wuxiang wujie wu'ai tiandi) descends to completely purify the soul. From the three passes (sanguan) and five viscera to every pore, the body is revitalized as ten thousand deities descend to protect it, granting the soul rebirth. The "Mengyang Spirit-Generating Treasure Talisman" (mengyang shengshen bao fu) completes the salvation, with "hills and mounds" symbolizing the obstacles on the spiritual path—now transcended by the liberated soul.

These elements embody the essence of Daoist salvation rituals: through celestial energies, treasure talismans, incantations, and the merit of scripture recitation, departed souls are cleansed of karmic defilements, their spiritual bodies reconstructed for ultimate ascension. Recurring motifs like the "Ninefold Descent" and "Spirit-Generating Treasure Talismans" represent core components of Daoist salvation liturgy.

This scripture depicts a Daoist ritual for the salvation of departed souls and the corresponding spiritual attainments. The opening passage describes how the practitioner, through the methods of the "Lingbao" (Numinous Treasure, one of Daoism's most important scriptural systems), elevates the heart-mind to a state of sublime purity and transcendence beyond temporal and spatial constraints. The "Celestial Worthy of Nine Heavens' Celebration" presides over this salvation ritual as a high-ranking deity—when the nine Qi (the nine fundamental energies of heaven and earth) reach perfection, they can transform Yin-Yang, enabling departed souls to shed their underworld forms and attain rebirth.

The middle section details the ritual procedure: first, through nine cycles of refinement and salvation (repeated purification rites for departed souls), the souls are cleansed in both form and spirit. Then, divine officials such as the "Numinous Officers of the Lingbao Mystic Bureau in Charge of Headgear and Cases" are summoned to descend upon the altar to prepare the souls for ascension by arranging their garments and adornments. Among the ritual implements, the "Imperial Elephant Talisman of the Proclaimed Heaven" is a crucial talisman (Fulu) with the power to harmonize Yin-Yang and purify the soul.

The latter part of the scripture reveals the sublime state of the liberated souls: bathed in the radiance of the "Three Hua of Clarity and Subtlety" (three sacred lights) and the brilliance of the "Hundred Jewels of Wondrous Splendor," they emerge from the darkness of the underworld into the realm of light. Through the refinement of water and fire (a ritual symbolizing the harmonization of Yin-Yang), their meridians become as lucid as moonlight, and their attire as dignified as the gentle spring breeze. Ultimately, they attain liberation in the "Land of Non-Being and Absolute Freedom," the Daoist ideal of ultimate transcendence.

The recurring invocation of the "Celestial Worthy of Carefree Joy" represents the deity overseeing salvation and liberation, embodying the state of perfect freedom. Empowered by sacred forces such as the "Registers of the Nine Perfected" (nine divine talismans) and the "Scriptures of the Three Caverns" (core Daoist texts), the departed souls, under the protection of divine generals, achieve salvation.

This passage expounds on the Daoist rituals for liberating departed souls and the essential teachings of wisdom cultivation.

The ceremonial section describes the green silk ritual implement ascending to the celestial realm (Biluo), where jeweled ornaments are offered with sincere gratitude to the Celestial Worthy (Tianzun) for his grace in liberation. The ritual jade (Jujiu) assists the altar master in fulfilling devotional vows, while the guardian deities Shouxiong and Baoci lead their retinues to escort wandering souls before the ritual platform, where they receive the profound precepts from the presiding master. At this sacred moment, the "Celestial Worthy of Infinite Transformations" descends, guiding the soul-summoning banner to the master's seat.

The "Hymn of Wisdom" emphasizes wisdom as the foundation of Dao cultivation: Wisdom gives rise to the roots of precepts, with authentic Dao taking precepts as its master. Through this, the Three Treasures of Dao, scriptures, and teachers flourish. All transcendent immortals (Gaoxian) honor these precepts, and by boarding this immortal vessel, one swiftly attains the realm of "Great Being" (Dayou). When precepts are proclaimed, all celestial deities come forth to pay reverence.

Wisdom originates from emptiness, yet illuminates the ten directions. Its mystery transcends conceptual thought, enabling communion with divine beings. "Being" and "non-being" mutually encompass and transform. Practitioners must constantly examine themselves through wisdom's mirror—this is the foremost task in Dao study. The Celestial Worthy protects cultivators, and even demon kings become their guarantors.

The text concludes with the cosmological principle "Dao begets One, One begets Three": The Great Dao differentiates into the Three Powers of heaven, humanity, and earth. Humans cultivate Dao through unifying essence (Jing), vital energy (Qi), and spirit (Shen). Shen is the sovereign of life—though the physical form dissipates after death, the primordial spirit (Yuanshen) remains indestructible. Virtuous souls ascend while wicked ones descend into hell. The primordial spirit is originally a luminous mystery, like a dust-covered mirror or moon veiled by clouds—its radiant nature remains unchanged. The scripture exhorts departed souls to contemplate their true nature, recognizing their original unity with Dao, obscured only by physical desires that perpetuate the cycle of suffering.

This scripture expounds on the conditions of sentient beings within the six realms of rebirth (heavenly realm, spirit realm, human realm, hell realm, hungry ghost realm, and animal realm), exhorting practitioners to awaken their original mind and not be deluded by transient circumstances.

Those from the heavenly realm must understand that blessings and pleasures ultimately have an end—indulgence in them will only lead to further rebirth in the cycle. Those from the spirit realm must be wary of abusing their authority, for when their merits are exhausted, they too will fall. Human beings must see through the illusory nature of worldly affairs and not be beguiled by material splendor. Those in the hell realms should reflect on their karmic transgressions and cherish the opportunity to escape darkness. Hungry ghosts must recognize the suffering of insatiable craving and not be bound by desire. Animals must release resentment and refrain from envying other forms of life.

Both virtuous and unvirtuous actions generate karma (cause and effect). More good deeds lead to favorable retribution, while more evil deeds bring suffering. Only when karmic retribution is exhausted can one be reborn as a human again. The human mind is the pivot of virtue and vice, tossed endlessly through countless kalpas of rebirth, with the original mind dragged by karma into perpetual unrest.

The fundamental solution lies in calming the mind and attaining enlightenment, realizing one’s true nature. Those born in fortunate realms should not rely solely on their blessings but remain vigilant against the consequences of evil paths. Those in unfortunate realms should not despair but strive diligently in cultivation. All sentient beings must preserve the radiance of their original mind, unswayed by temporary circumstances—only then can they truly transcend the cycle of rebirth.

Do not envy the paths of wickedness, for know that evil thoughts will follow you ceaselessly. Sever the two extremes (attachment to the duality of good and evil), and the mind will naturally become clear. Neither dwell on good nor contemplate evil—when stillness reaches its zenith, the light of wisdom will illuminate all, and in silence, one will perceive the vastness of the void. At this moment, one realizes that their original spirit (Shen, the innate true consciousness) is inherently pure like still water, unperturbed by ripples, and luminous like an autumn sky free of clouds—radiant in spiritual clarity, perfect in awakened beauty.

Then, with this pure and luminous spirit, one comprehends the eternal and empty nature of reality. Upon close observation, all phenomena in the world are illusory and insubstantial. Since phenomena are empty, karmic retribution naturally dissipates; with karmic retribution gone, the six realms of rebirth (heaven, human, asura, animal, hungry ghost, hell) cease to exist; and with the six realms absent, the cycle of rebirth naturally halts. Once rebirth ends, the one true nature is revealed—it neither comes nor goes, neither arises nor ceases, vast and boundless, one with the cosmos. Reflecting on past pursuits—the pleasures of heaven, the torments of hell, the glories of human life, the sufferings of animals—all seem like waking from a great dream or sobering from drunkenness. How could these ever taint our original, true nature?

If the souls before you awaken in this way, they will ascend to the realm of the Dao, penetrating the true essence of nature. Though heaven and earth have their limits, this spirit never decays; though calamities may destroy the world, this spirit endures eternally. Yet if some still fail to distinguish truth from illusion, clinging to appearances, they will inevitably fall back into rebirth, forfeiting the grace of the Celestial Emperor—a tragedy indeed!

Long ago, the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity of Daoism), moved by compassion for the ignorance of sentient beings, proclaimed the Nine Perfect Precepts for complete realization: rectify conduct and thoughts, examine body, mind, and innate nature. Those with mature roots of virtue, guarded by these precepts, will gain even greater radiance; those still burdened by evil, restrained by these precepts, will naturally sever wicked karma. These precepts are like a lamp in darkness, a vessel of mercy in the sea of suffering. In life, upholding them spares one the torments of hell; in death, practicing them leads straight to the heavens.

Now, according to ritual, we shall proclaim them: first, take refuge in the Three Treasures (Dao, scriptures, and teachers), then declare the Nine True Precepts. With myriad sages and immortals bearing witness, all present should be solemn and reverent, listening with tranquil hearts.

(Here follows the refuge ceremony:)

Taking refuge in the supreme treasure of the Dao (the essence of the Dao):

We bow and take refuge in the Celestial Worthy of Primordial Beginning, who dwells in the Great Canopy Heaven (Daluo Tian). Before chaos divided, you established the cosmos. We pray that you bestow the pure Dharma-gate to deliver these souls in darkness, guiding them to the realm of immortals.

This describes the Daoist ritual for guiding departed souls. The process begins with leading the deceased to take refuge in the Three Treasures (Dao, Scriptures, and Master):

The first part involves taking refuge in the "Supreme Treasure of Scriptures" (Jingbao). It praises the sacred scriptures as golden phoenixes and jade dragons, praying that the pure teachings may liberate the departed soul and guide it to the immortal realms.

The second part is taking refuge in the "Supreme Treasure of the Master" (Shibao). It extols how the Patriarchs compassionately turn the Wheel of Dharma, transmitting the Great Dao to illuminate the confused, again praying that the pure Dharma may deliver the deceased.

After completing the Three Refuges, the transmission of the Nine Precepts begins, presided over by the Heavenly Worthy of Great Compassion Who Expounds Precepts. First, the Northern Emperor's Hymn is recited, describing how the Primordial Heavenly Worthy (Yuanshi Tianzun) shows parental compassion, whose radiant light penetrates the Nine Dark Hells, using the rain of wisdom-Dharma to save souls wandering in eternal night.

Then the Nine Precepts are proclaimed one by one:

1. Filial piety toward parents (Initial Truth Precept)

2. Loyalty to rulers (Mindful Truth Precept)

3. No killing - compassionately deliver all beings (Upholding Truth Precept)

4. No sexual misconduct - rectifying body and mind (Guarding Truth Precept)

5. No stealing - acting with moral courage (Preserving Truth Precept)

6. No anger or deception (Cultivating Truth Precept)

7. No fraud or harming the virtuous (Perfecting Truth Precept)

8. No arrogance or disrespect toward truth (Attaining Truth Precept)

9. Wholeheartedly maintaining the precepts (Ascending Truth Precept)

The ritual concludes with the Hymn of Precept Observance, explaining that Dao cultivation takes "no-mind" (wuxin) as its foundation while widely planting fields of merit. Like rain nourishing all equally and the ocean receiving countless rivers, practitioners should maintain humble receptivity while treating all beings with equality. As lofty mountains perfectly sustain all things, so does profound humility perfect the Great Dao.

This passage depicts the concluding scene of a Daoist Zhaijiao (purification ritual) ceremony, where the ritual master reports the completion of merits to the deities and prays for salvation. The content can be divided into three main sections:

First, it emphasizes the importance of maintaining precepts in spiritual practice. It stresses the need to uphold commandments across generations ("observing precepts without lapse"), cultivate virtuous connections ("forming auspicious karmic ties through lifetimes"), and diligently practice the Great Vehicle teachings ("sincerely contemplating the Great Vehicle"), ultimately leading to realization of Dao's truth ("ultimately embodying Dao's authenticity"). The sacred names of the Three Pure Ones (Sanqing) and the Nine Authentic Precepts ("golden regulations of the Nine Authentics") represent supremely precious teachings that must be cherished like rare jewels ("guarding them like precious jade tablets, protecting them like priceless pearls").

Next, it describes the sacred manifestations at the ceremony's completion. When the life-nourishing ritual concludes ("the life-nourishing affairs are accomplished"), protective deities including the Five Thearchs ("mighty spirits of the Five Thearchs") and officials from the Six Palaces ("clerks from the Six Palaces") secretly safeguard the practitioners ("silently protecting their physical and spiritual forms"), aiding liberation from samsara ("eternally departing from the realm of defilement"). At this moment, celestial music resounds ("cloud-borne flute melodies permeate the air"), ritual canopies stand majestic ("mushroom canopies and orchid parasols"), and various divine beings prepare to return to the celestial realms ("the divine lords hasten their carriages toward the jade firmament").

Finally, it presents the ritual master's intercession for universal salvation. Through reciting various Fulu (talismans and registers) such as the Long Life Slips and Nine Dragons Talismans, along with merit documents ("wondrous precept registers and merit records"), prayers are offered for the deceased's ascension ("transcending with graceful ease") and practitioners' enlightenment ("receiving talismans and registers to become celestial seed people"). The ceremony concludes with the sacred title "Most High Lord of Perfect Jeweled Blossoms," signifying the ritual's complete merit and the witnessing by the Three Pure Ones ("supreme sages of the Three Purities") and perfected beings from the ten directions ("lofty perfected of the ten extremes").

This passage describes the complete procedure of a Daoist salvation ritual, divided into two main parts: the deity-sending ceremony and the salvation of departed souls.

In the deity-sending segment, the ritual master offers reverent praises to the deities: The supreme Dao (Danyuan) condenses profound mysteries, holding the pivotal mechanism (shenshu) of all transformations, circulating arcane wonders like an emperor (huangji), and wielding the sacred key (shengyue) that manifests the quintessence of the five directions (wuhua). The deities silently resonate with all beings like echoes in an empty valley; their mysterious workings manifest subtly, like drumsticks naturally producing sound when striking. These deities neither descend to earth nor ascend to heaven, transcending distinctions of inner and outer. The master, identifying as a humble servant, acknowledges receiving divine guidance at the purple forbidden altar (referring to the ritual platform), offering the sincerity of an insignificant ant in gratitude for boundless celestial grace. The segment concludes with the "Hui Ping Song" sending-off hymn, depicting five-colored cloud chariots (wuyun yu) carrying the deities back to the celestial realms, celebrating how divine grace permeates the cosmos and blessings cover mountains and rivers.

The salvation segment involves summoning various divine generals from the Universal Salvation Court of the Nine Heavens (including the Two Great Generals Embracing Masculine and Feminine, the Supreme Mystic Official of the Azure Void Yellow Register Universal Salvation Office, etc.) along with altar guardians (chief commander, deputy commander, altar supervisor, etc.), urging their swift descent to assist in elevating different categories of departed souls (youhun). Through reading salvation documents and employing demon-repelling talismans (mingmo qianqu fu), the ritual opens the path for souls' deliverance. The departed receive special grace to ascend to sublime mystical realms: celestial flowers scatter to mark the cloud path, divine chimes (shen'ao) resound to clear the heavenly way, precious lotuses become ascension slippers, and spirit mushrooms form radiant crowns. By uniting spirit with spirit, one reaches the vast celestial expanse; through merging Qi with Qi, one attains the wondrous realm of emptiness.

The ritual concludes with final procedures: the master holds banners to summon童子 (child attendants) from five directions to guide the departed souls, while participants chant the "Three Realms Demon King Chapter" and burn salvation documents to complete the deliverance. With the sacred invocation "Treasure Blossom Perfected Heavenly Worthy" (Baohua Yuanman Tianzun), the master returns to the Hall of Quietude, marking the successful completion of the entire ceremony.

Note: The term "Qi" (炁) is a Daoist technical term referring to primordial energy; "ao" (璈) denotes a celestial percussion instrument resembling cloud gongs; and "Great Canopy Heaven" (大罗) represents the highest Daoist celestial realm.