《靈寶玉鑑》Vol. 10

The tenth volume, second chapter of the Lingbao Jade Mirror records the method of "Divine Tiger Pursuit and Summoning." This is an important Daoist ritual for the salvation of wandering souls, where the master summons the Divine Tiger generals to pursue and summon the spirits of the deceased to receive deliverance.

At the start of the ritual, the master holds a jade tablet (a Daoist document) in the left hand and a sword in the right, reciting invocations to summon deities such as the Great Sage of Divine Tiger Soul Pursuit, the Three Departments' Soul-Summoning Envoys, and the Seven True Jade Maidens. These deities originate from the inner court of the Golden Palace and Mysterious Metropolis (a Daoist celestial realm), specifically the soul-pursuing and spirit-capturing bureau, which includes divine officials of various ranks, military commanders, and local earth deities.

The general meaning of the invocation is: By the command of the Supreme Mysterious Origin and Chaotic Divine Tiger Jade Tablet, the deities are requested to journey to all ten directions and three realms (the entire cosmic space), the Infinite Divine Land, cave abodes and immortal palaces, and the dark gates of the underworld, to release the wandering souls from the darkness and bring them to the ritual altar for salvation. This is a matter of manifesting the law of karma, and none may defy it—the decree of the Supreme Northern Dipper and Mysterious Origin must be executed immediately.

Next, the master recites the incantation to summon and command the Divine Tiger Gang (a celestial formation), invoking deities such as Tianyi Beizuo, Taiyi Ziyuan, Beikui Xuanfan, and Shenhu Xuanyuan. The Great Sage Jade Maidens of the Dipper are responsible for pursuing and summoning wandering souls from all directions, with their radiant essence moving in accordance with the master’s command. Through regulated breathing, the master draws the deities into the talisman, allowing them to circulate with the Qi (vital energy), manifesting infinite transformations.

The master forms the Divine Tiger Seal with the left hand and presses it against the heart, while the right hand forms the sword mudra at the waist, visualizing the body transforming into the Azure Origin Jade Form (a divine image). Stepping in the Gang and Dipper patterns (a Daoist footwork method), the master dispatches the divine generals.

The General Dispatch Incantation describes: Golden radiance revolves, the Seven Balances (the Big Dipper) spin swiftly, and the Divine Tiger opens the gates of the underworld. The master revolves with the celestial constants (cosmic laws), grasps the Mysterious Guiding Principles (the Dao’s laws), embraces simplicity, supports the infant (symbolizing nascent Qi), stabilizes the virtuous orchid (symbolizing a purified mind), and illuminates the Imperial Court. Through radiant spirals, the seven inner spirits harmonize as one, naturally manifesting jade blossoms (auspicious signs). The Mysterious Model of the Northern Dipper governs life and death, while the Great Dao’s breath sustains the root. The master upholds the Jade Tablet and Golden Tiger Document, and all deities heed the command. Those who defy the Great Dao must be reprimanded.

After completing the incantation, the master forms the Yin-Yang Dipper mudra with both hands, sprays water from the mouth, and dispatches the officers and generals to descend directly into the underworld with the jade tablet to summon the wandering souls. Finally, the master burns the jade tablet, fans the ashes with a handheld fan in the right hand, and forms a mudra with the left (index and middle fingers pressing the base of the thumb, the thumb pressing the second joint of the middle finger, and the remaining fingers spread and curved), completing the entire ritual of dispatching the generals.

This scripture documents the Lingbao School's (an important Daoist lineage) soul-summoning ritual and talismanic practices. The text comprises three main components:

First, it details the incantations and operational methods for soul retrieval. The initial spell "Tianyi Yangzuo Ling..." must be recited seven times while visualizing the two stellar deities at the mouth of the Big Dipper (a central constellation in Daoist astral veneration) to command spirits in gathering wandering souls. The second incantation "Huanglao Sanbao Jun..." petitions the Three Pure Ones (Daoism's supreme deities) to open the gates of hell for soul liberation. Practitioners must circulate their gaze with tongue movements, draw Qi from the ten directions, then exhale it toward the ritual altar's curtains and soul banners.

Next comes the specification for the "Supreme Primordial Jade Summons Soul-Retrieving Iron Tablet" format. This specialized document used in Daoist salvation rituals requires inscription of the date, deceased's information, and must bear talismanic seals. The mentioned "Divine Tiger Officers" refer to underworld deities specifically tasked with tracking lost souls.

Finally, the text provides the iron tablet's standardized writing template: beginning with the fixed header "Tianyi Ci Zuo Taiyi Ziyuan...", followed by customized details about the salvation subject and petitions, concluding with talismanic imprints. Such documents must simultaneously be submitted to the celestial court and dispatched to the underworld, commanding the Divine Tiger Officers to retrieve specified souls to the ritual altar for deliverance.

The entire ceremony exemplifies Daoist religious practices that bridge heaven and earth through visualization, incantations, and Fulu (talismans) to liberate souls, integrating stellar veneration, divine worship, and ritual magic into a cohesive whole.

This scripture describes a Daoist ritual for the salvation of departed souls. The ritual master summons the spirits to receive deliverance through specific talismans (fulu) and ceremonial procedures.

First, it mentions the souls arriving at the altar to pay homage to the Celestial Emperor and receive heavenly grace. The presiding master (ritual officiant) must invite various deities to open the barriers and clear the path, ensuring the souls arrive swiftly without delay. This requires issuing a formal document according to a specific format during the designated year, month, day, and hour of the Grand Duke of Jupiter (Taisui, the annual deity), noting the master’s rank and name.

Next, it details the method for crafting the "Iron Tablet" (a ritual instrument): using seven feet of black silk, twelve inches in height, with the front talisman inscribed in cinnabar and realgar, while the proclamation is written in white powder. It also mentions the "square case" (a container for ritual objects), which should have a blue background with white characters or a white background with red characters.

The scripture then lists the deities to be summoned: the Envoy Zhang San of Marquis Wei (a Daoist divinity) and the Talismanic Command of the Three Origins (the Three Officials—Heavenly Official, Earthly Official, and Water Official). The Three Officials govern all subordinate deities, including those of the Three Realms, the Netherworld (the Abyssal Palace), the Northern Capital of Luofeng (a hell realm), and the Five Sacred Mountains and City Gods, all of whom must obey the command.

Further, it records the incantations and hand seals (such as the "Mao Seal" and "Li Seal") for summoning souls from the five directions (east, south, west, north, and center). Through chanting and mudra gestures, the souls’ spirits are gathered and made manifest. Special mention is made of the "Great Unity Perfected Being’s Dipper Chant," a particular star-related technique that must summon the souls as swiftly as lightning.

During the ritual, the master must engage in visualization (cunxiang), contemplating the Jade Emperor as their own dharma-body, transmitting the imperial decree to the Three Officials, who then relay it to the Northern Dipper, where designated divine generals carry out the task—opening the hell realms and summoning the souls. This talisman is to transform into a golden talisman (a high-level spiritual command).

Finally, the scripture explains the method for using this talisman: first recite the Purification of Heaven and Earth Incantation and the Purification of the Mouth Incantation, sprinkle purified water, burn incense, and sit in stillness to regulate the breath. Through inhaling pure Qi via the nose, the primordial energy is circulated, rising from the crown (the Muddy Pellet Palace) and transforming into the Five Qi, dispersing into the Thirty-Six Qi and merging with the ancestral Qi (primordial life-force). The entire process must maintain focused visualization of this vital energy.

Within the golden towers and jade palaces radiating brilliant light, one may behold the solemn countenances of the Three Pure Ones (Sanqing, the highest Daoist deities: Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun) alongside the Jade Emperor. Their jade-like divine forms appear vividly distinct as the Three Officials (Tian Guan, Di Guan, and Shui Guan), the Big Dipper Deity, and myriad divinities from the Three Realms and Ten Directions descend together.

The practitioner declares their sacred ritual identity (Fazhi) in silent devotion, expressing the intent of the purification ritual (Zhaijiao) while petitioning for the descent of celestial decrees. During meditation (Cunxiang) within the golden light, the compassionate visage of the Jade Emperor nods slightly, and a beam of golden light emanates from between his brows, entering the practitioner's forehead. The two golden lights merge, transforming into jade-inscribed characters. The practitioner then opens their eyes, takes up a brush to inscribe the Jade Emperor's sacred name, visualizing the characters shimmering with golden radiance. As the brush flows, the written decree forms a talismanic document (Fulu) that summons divine generals to inhabit the script. At this moment, one must visualize the Three Officials and Big Dipper Deity transmitting the decree to the assembled generals.

Upon receiving the mandate, the divine generals immediately dispatch commands to the Five Sacred Mountains and Fengdu (the Daoist underworld) to commence the salvation of wandering souls. Reciting the names of the Three Officials, Big Dipper, and Fengdu up to the Shangqing realm (one of the Three Pure Realms), one witnesses the destruction of hell realms transforming into pure lands, where all departed souls manifest as perfected celestial beings (Tiannan Dinü). Riding the golden light with each brushstroke, the practitioner guides these souls through the underworld's gates (Dihu) to the ritual altar.

Here, one must contemplate the suffering of these souls while visualizing the golden talisman of the Divine Empyrean Jade Pure King (a high-ranking Daoist deity) radiating brilliance to dispel layers of darkness, resolving karmic entanglements and elevating them from oblivion to the Daoli Heaven (a celestial realm) for refinement. The ritual concludes with the incantation "Swiftly, swiftly, in accordance with the statutes and ordinances," followed by ceremonial gratitude as one visualizes the celestial deities returning to the heavens and the golden light withdrawing.

The talismanic format is as follows (without requiring a cover):

"The Office of the Three Primes' Talismanic Messengers, by decree of [date], petitions on behalf of devotee [name] for the salvation of [deceased's name]. Having memorialized the celestial court, this Jade Emperor's Golden Talisman is hereby issued to redeem the departed soul. Proclamation decreed."

Talismanic text:

"This decree is presented to the Three Perfected Lords Tang, Ge, and Zhou; the commanding generals Shenhu and Heqiao; the six Jade Maidens; seven Merit Officers; the Six Jia Messengers; as well as the Lord of Mount Tai, City Gods, and local earth deities along the path. By the Jade Emperor's Golden Talisman, we summon the designated soul along with all orphaned spirits and deceased souls from the Three Realms, Six Paths, and Four Births to gather at the ritual altar for offerings and Dharma teachings. Upon receipt, the Three Officials and Fengdu deities must immediately inspect ghostly encampments without concealment. The Golden Horse Courier Station shall promptly report to all divinities, witnessed by the Five Thearchs of the Three Realms. Urgently enacted by the Primordial God's Salvation Statutes. Issued on [date] of the current celestial cycle."

This scripture describes the specific procedures for conducting a soul salvation ritual (Zhaijiao) in the Lingbao tradition of Daoism. First, the presiding high-ranking priest (gaogong fashi) holds a water vessel while reciting incantations invoking the Three Officials (Tian'guan, Diguan, Shuiguan) to subdue Fengdu (the Daoist underworld). Through visualization (cunxiang), the priest imagines the Jade Emperor, the Three Officials, the Dipper Deities, the Five Sacred Mountains' spirits, and all Fengdu deities arriving on clouds to receive commands.

The priest then repeats the incantations while visualizing the destruction of Fengdu's hell realms, transforming them into a pure, cool paradise. All deceased souls are envisioned assuming celestial forms, riding golden light to escape the underworld and arrive at the ritual altar. Additional salvation incantations follow.

The second part details preparations for the dual-altar setup of the Divine Tiger's Yin-Yang platforms. Before the ritual, the priest must prepare a Hunyuan Jade Document (a Daoist writ) on nine feet of yellow silk divided into three sections. The left section depicts three divine messengers with their attire, inscribed with vermilion talismans (Fulu). Also required are a Divine Tiger Pass (underworld travel permit) and a Petition for the Deceased (salvation document).

In the northeast (Gen position), a Soul-Gathering Hall is established with an altar table facing south for the Divine Tiger officers, complete with tea and wine offerings. The priest first performs deity transformation (bianshen), then executes the Pace of Yu (a Daoist ritual step pattern) to summon divine generals before dispatching the documents. Using purified soil, two ritual platforms are constructed within the hall: the Yang Radiance Communication Platform on the left and the Yin Soul-Capturing Platform on the right, each measuring 3.6 chi square.

At each platform's center rests a pair of ritual seals (one masculine, one feminine), with tablets for the Soul-Supervising Messengers placed accordingly. The entire chamber is enclosed with white cloth, with bright lamps lit on the altars displaying talismans for the Soul-Watching Youths and Divine Tigers. Two vessels hold water infused with Soul-Summoning Talismans. One hour before the souls manifest, three Appearance Talismans are processed differently: one burned, one submerged, and one ingested by the priest.

Finally, the priest holds the talismanic water in the left hand while grasping a ritual sword with the right, chanting incantations as Qi is breathed into the water. The energized water is then sprinkled throughout the ritual space. The remaining water stays on the altar behind curtains, with the chamber sealed against entry until the actual soul summoning begins.

This passage describes the ritual procedures and incantations for summoning spirits from the Lingbao Jade Mirror scripture of Daoism. The ceremony begins by placing banner flags (long ritual pennants) on both sides of the altar. A young medium (tongzi) is prepared through specific methods to serve as a bridge between yin and yang realms. Talismanic water is created by burning fu (talismans) and sprinkling their ashes in water, which is then sprayed onto the medium to enable visions of departed souls. Notably, only those with sincere hearts—filial children, loyal ministers, chaste widows, and righteous husbands—can clearly perceive the spirits, while loud wailing may frighten the souls away.

The text details two crucial mudras (ritual hand gestures): the Celestial Sovereign Mudra with the left hand and the Jade Purity Mudra with the right. When inscribing fu on the altar ground, practitioners must coordinate with the "Yang Illumination Altar Opening" ritual. After drawing the talismans, they face the Ghost Gate (northeast direction), inhale nine breaths, and exhale toward the inscriptions. The incantations reference the operations of the Five Phases (Wood, Fire, Earth, Metal, Water) and transformations of yin-yang, harnessing cosmic forces through specific directional coordinates (Xu, Wu, Zi positions) and mudras to command spirits.

The second part features incantations from the "Yin Soul Summoning Altar" ritual, expounding cosmological principles of rebirth and yin-yang cycles. The ritual master faces the altar holding a sword, invoking constellations through celestial coordinates (Eastern Dipper, Western Rotation, Southern Star) while stepping in clockwise patterns (Zi, Yin, Mao directions) to summon spirits. The ceremony culminates by urgently petitioning souls to appear in the name of the Celestial Worthy of Universal Salvation (Taiyi Jiuku Tianzun), emphasizing obedience to yin-yang cosmic laws.

Throughout the ritual, sincerity is paramount—any trace of anger or selfish intention risks attracting underworld retribution. Key terms include "jue" (precise finger positions in mudras), "qi" (primordial vital energy), and "Three Realms" (Desire Realm, Form Realm, and Formless Realm—the tiers of existence in Daoist cosmology).

This scripture documents the specific operational methods of the Daoist "Divine Tiger Soul Retrieval" ritual, a secret practice belonging to the Lingbao (Numinous Treasure) tradition, one of Daoism's major schools. The content is divided into three parts: incantations, altar arrangement, and soul-summoning procedures.

The opening incantation, with phrases like "Yang radiance returns the soul," works by mobilizing Yin-Yang energies to recall the deceased's spirit. The "three hun and seven po" refer to Daoist cosmology where humans are composed of three spiritual souls (hun: Taiguang, Shuangling, Youjing) and seven corporeal souls (po: Shigou, Fushi, Queyin, Tunzei, Feidu, Chuhui, Choufei). The chant calls each of these souls back to their rightful place, utilizing the vital energies of the Five Phases (Wood, Fire, Earth, Metal, Water) to temporarily reconstitute the deceased's form.

The altar setup is highly intricate: at the center of the Divine Tiger Hall (a ritual space specifically for soul retrieval), the Eight Gates (representing eight directional portals—Rest, Life, Harm, Block, View, Death, Alarm, and Open) are established within an eight-foot square area enclosed by red silk. Each gate is marked with a six-foot iron staff (a ritual implement) and a white plaque inscribed with the gate's name. At the center, a purification basin infused with elixir herbs is placed, along with the "Iron Trace Radiant Treasure Talisman" (a type of soul-summoning fulu).

A special straw effigy must be crafted and positioned at the Life Gate. Inside the effigy's abdomen, the "Great Brahma Hidden Words" (a secret mantra) are placed, while its head is adorned with the "Heavenly Ascension Document" (a liberation text). The effigy is then suspended three inches above the ground using a scale hook. Additionally, soul-summoning banners are prepared: two banners, each three feet six inches long and made of white silk—one for males, one for females—are hung on bamboo poles eight feet four inches tall, arranged left (male) and right (female).

The ritual requires continuous scripture recitation and talisman activation over several days. Only when the banners begin swaying on their own—signaling the arrival of the deceased's spirit—can the altar be formally opened. Through this meticulously structured system of incantations, altar arrangements, and ritual implements, the Daoist master temporarily bridges the boundary between Yin and Yang, achieving the transcendent goal of "summoning and manifesting the departed soul." The recurring phrase "Swiftly, swiftly, in accordance with the statutes and ordinances" (急急如律令) is a common Daoist incantation closing, commanding immediate execution of divine will.

This passage describes the ritual procedures and talismanic techniques for summoning departed souls from the Daoist scripture "Lingbao Jade Mirror."

The ceremony begins with young boys and girls holding banner flags standing on either side of the ritual master. The master invokes celestial generals through specific methods, prepares tea and wine offerings, while the assembly chants scriptures from the Dongzhen (Cavern of Perfection) tradition. After burning summoning documents and spirit money, the formal soul-summoning commences.

Holding a banner in his right hand and forming the "Soul-Gathering Mudra" with his left, the master clicks his teeth nine times, then utters three specific calls to each side. He recites the soul-summoning incantation "Yin-Yang Dipper Chapter," using visualization techniques to attach the departed soul to a straw effigy. When the banner dips and the bamboo pole bends to match the effigy's weight, this signals the soul's arrival, marked by sprinkling purified water in welcome.

The ritual continues with bathing and clothing the soul, preparing it to meet the true deities and receive offerings. For multi-day salvation rituals, if concerns arise about souls dispersing due to fear of living humans' yang qi (vital energy), banners are used again to guide souls back to the Soul-Gathering Hall. After sealing the Gate of Death, sacred water from the altar purifies the space, allowing souls from all directions to manifest fully for subsequent salvation rites.

The text details two important talismans: the "Iron Trace Terrace Light Treasure Sigil" requires a three-foot tall green paper tablet inscribed with gold powder or realgar, while a three-inch yellow silk talisman should be written with cinnabar and used with specific medicinal decoctions. Willow branches sprinkle water after the summoning.

The banner flags bear different inscriptions on each side: the left banner carries the "Iron Trace Terrace" characters, the right displays the "Treasure Light Chapter" characters, both written with orpiment and cinnabar mixture. When arranged in the Eight Gates altar configuration, these are inscribed while forming the "Celestial Emperor Mudra" with concentrated qi.

Finally, the passage explains the hand gesture for the "Celestial Emperor Mudra": the index and middle fingers pinch the base of the thumb, while the thumb presses the middle finger's center, with remaining fingers extended. Resembling the Big Dipper's bowl shape, this mudra contains the seal of the "Two Imperial Stars," possessing power to summon thunder, command dragons, subdue tigers, and control spirits.

The banner's front and back sides bear respectively the "Great Unity Soul-Summoning Combined Talisman" and "Great Unity Soul-Gathering Combined Talisman" for guiding departed souls.

This scripture describes the talismans (fulu) and banner-making methods used in Daoist soul-summoning rituals. It primarily includes three types of talismans: the Supreme Divine Tiger Soul-Summoning Talisman, the Soul-Watching Youth Talisman, and the Soul-Guiding Youth Talisman.

When crafting the summoning banner, the names of the three souls (according to Daoist belief: Tai Guang, Shuang Ling, and You Jing) must be written with the left hand on the banner's main body, while the names of the seven corporeal souls (Shi Gou, Fu Shi, Que Yin, Tun Zei, Fei Du, Chu Hui, and Chou Fei) are written with the right hand. At the banner's lower edge, the deceased's name and dates of birth and death are inscribed. On the reverse side, the left should bear the phrase "The Treasure Banner of Divine Transition Guides the Way," while the right reads "United with the Talisman, the Soul Attaches, and Virtuous Thoughts Remain Unchanged."

The Supreme Divine Tiger Soul-Summoning Talisman is drawn at the banner's apex, divided into dispersed (scattered) and condensed (gathered) forms. The dispersed section contains soul-summoning incantations for six directions (east, south, west, north, above, and below), each accompanied by the title "Envoy of Soul-Seizing." The condensed portion includes the "Great Severing Script of the Four Gates" and the "Stellar Pivot Southern Qi" talismanic patterns.

Following this is the incantation for invoking the spirits, which essentially commands, by heavenly decree, the summoning of great deities to pursue and gather the soul, demanding immediate manifestation. Resistance would be reported to the celestial court. The incantation concludes with the standard Daoist imperative: "Swiftly, swiftly, in accordance with the statutes of the Supreme Emperor’s Mandate."

The Soul-Watching Youth Talisman and the Soul-Guiding Youth Talisman each come with their own invocations. The former’s incantation invokes the authority of the Three Pure Ones (the highest Daoist deities: Yuqing, Shangqing, and Taiqing) to seek the lost soul, while the latter’s calls upon the Three Pure Ones to gather the soul, enabling it to follow guidance out of the underworld. Both talismans end with the phrase "Swiftly, in accordance with the statutes," a common Daoist formula indicating immediate enforcement.

Through the combined use of talismans and banners, the entire ritual aims to guide the departed soul from the underworld into the celestial realms.

This scripture records the incantations and procedures of the Daoist "Divine Tiger Soul Retrieval" ritual, primarily used for the salvation of deceased souls and communication between yin and yang realms. I'll explain it section by section:

Regarding the usage of the "Divine Tiger Soul Retrieval Talisman" (Fulu): It must be written in black ink on white paper, stamped with the "Great Imperial Seal," and accompanied by the "Jade Purity Hand Seal" (a specific mudra gesture in Daoist practice). During the ritual, the practitioner blows qi into water before casting the talisman into the Soul-Gathering Altar. The "Divine Tiger" mentioned here refers to a specialized Daoist deity-general responsible for tracking down wandering souls.

The ritual involves summoning multiple divine beings for assistance: including the Divine Tiger Fire Deity, Divine Tiger Divine Officials, and fifteen spirit generals who escort souls to the Northern Prison (a Daoist conception of the northern hell realm). Special emphasis is placed on invoking deities like the "Metamorphic Origin Soul-Retrieving Emissary" to track down souls, with "Prison Warden Liu" responsible for their custody.

The "Manifestation Talisman" and "Form-Gathering Talisman" are two distinct types of magical inscriptions. When writing these, practitioners must coordinate with the "Ten Heavenly Gate Qi Method" (a cultivation technique) and the "Celestial Emperor Seal Jade Purity Hand Seal." Deities like the "Great Sage Divine Tiger He Chang," "Qiao Xun," and others are summoned to coordinate the soul retrieval from left and right, assisted by the "Seven Jade Maiden Emissaries" who help souls manifest physically.

During actual operation: The talismans are written with cinnabar on yellow paper and submerged in flowing water. The ritual master must also ingest one talisman personally. If the exact time of death is unknown, the talisman can be burned to ashes, held in the hand while chanting incantations to guide a specific ancestor's soul.

The "Communication Manifestation Emissary Talisman" must be written with cinnabar and burned in purified water to establish communication with the underworld. It summons the Divine Tiger Deity and left-right soul-retrieving lords, with the "Guardian Spirit Scribe" guiding the deceased soul. The incantation commands the Divine Tiger to immediately gather and manifest the soul.

The "Underworld Liberation Talisman" requires gathering qi from the southeast direction while sprinkling water around the talisman. It summons the Divine Tiger Flying Talisman to capture souls trapped in northern regions, escorted by fifteen soul officials to the Northern Prison. Seven clockwise and seven counterclockwise rotations respectively summon flying souls and flying spirits, assisted by the "Jade Discipline Great Strength" and "Jade Maiden Celestial Numen" in the capture.

The final "Speech Communication Talisman" gathers eastern qi, invoking high-ranking deities like the "Purple Mysterious Firmament of Supreme Unity," including the "Soul-Restoring True Lord" and "Northern Blessing Primordial Lord of Celestial Unity." Through the Heavenly Emperor's decree, it ensures the Divine Tiger manifests physically to prevent soul dispersion. When burned to ashes and dissolved in water, sprinkling this mixture on a person enables them to see and converse with spirits from the underworld.

This scripture primarily discusses the Daoist ritual procedures for guiding departed souls and their underlying theoretical foundations.

The text begins with an incantation summoning the Divine Tiger Generals (protective deities in Daoism), commanding them to swiftly manifest and communicate with the deceased. The phrase "urgently as the law commands" (jiji rulüling) is a common conclusion in Daoist spells, signifying immediate execution.

It then explains the theory of postmortem soul transformation: a person's vital essence (Jing) forms the physical body, while the wandering soul (Hun) undergoes changes. What has form will eventually perish, yet the formless soul remains eternal. If a corpse is not properly buried, lingering remains generate defiled energy (huiqi), requiring the "sealing the form and closing karmic debts" (fengxing bizhai) ritual—a purification practice rooted in Daoist liberation techniques (shijie). Through these specialized rites, both the preservation of uncorrupted remains and the transcendence of dispersed souls can be achieved, guiding them to the deathless realm of immortality.

Finally, the scripture outlines precautions for conducting rituals in households with encoffined bodies: practitioners must sincerely petition the Jade Emperor (Yuhuang Shangdi) and the Supreme Savior of Suffering (Taiyi Jiuku Tianzun)—key Daoist deities. The ritual master must maintain focused stillness, offering incense in a purified space before proceeding. Emphasizing the gravity of such rites, the text warns that improper handling may incur divine retribution, necessitating the use of talismanic spells (Fulu) to cleanse the defilement of corpses and coffins.

The passage reflects Daoism's distinctive understanding of life, death, and the soul, alongside its religious practices for assisting souls through prescribed ceremonies.

Numerous Perfected Ones (Daoist adepts who have attained accomplishment) silently express their sincerity, beseeching the descent of pure spiritual Qi (primordial energy) to infuse the cinnabar brush. Following ritual protocols, they inscribe the talismanic characters while awaiting the commencement of the ceremony. When establishing the ritual altar, they must report to the Celestial Emperor at the Daoist sanctuary, summoning the celestial generals and officials of their sect—including the Year Spirit (Taisui) and the Sexagenary Cycle deities—to descend upon the altar.

The ritual platform must cover the deceased's coffin to purge defiled energies, ensuring both internal and external purification. Only when the altar space becomes solemn and immaculate can the salvation rites for the departed be performed. Practitioners must approach this method with utmost reverence.

Here follows the specific application of the Lingbao Coffin-Sealing Talisman, performed at eight directional positions around the coffin:

Facing south (Wu position, Li Fire energy): Chant: "Li Fire incinerates and purges corpse impurities, enabling the deceased's ascension."

Front-right corner (Kun position, Earth energy): Chant: "Kun's nurturing virtue within, heaven and earth purified in tranquility, sweeping away corpse defilements to deliver departed souls."

Right side (Dui position, Metal energy): Chant: "Dui Metal's transformative power returns the deceased to original purity, through triple refinement and ninefold transmutation, soaring to the Great Purity celestial realm."

Rear-right corner (Qian position, Heaven energy): Chant: "Qian Heaven's supreme radiance purges demonic influences, sending spirits soaring to celestial planes."

Facing north (Zi position, Kan Water energy): Chant: "Kan Water's cleansing flow disperses foul vapors, guiding departed souls to rise amidst rosy-clouded immortal realms."

Rear-left corner (Gen position, Mountain energy): Chant: "Gen energy arises at Yin position, humans and spirits each returning to their paths, obeying talismanic decree to erase transgressions, guiding lost souls back to immortal abodes."

Left side (Mao position, Zhen Thunder energy): Chant: "Zhen Wood's vital force revives the withered, sealing the corpse while eliminating impurities, elevating spirits to celestial palaces."

Front-left corner (Xun position, Wind energy): Chant: "Xun Winds sweep and purify, earth's gates swinging wide, eternally severing defiled attachments, delivering departed souls to immortal domains."

The concluding master incantation states: "I, a Nine Elders Daoist under the Supreme Perfected One, revere the Dao and yearn for immortality, bearing Five Phases energy while dwelling in the Purple Court celestial realm. Capable of dispelling calamities and concealing form, cultivating eight hundred years without rebirth. Aligning with celestial timing to save humanity, refining deceased forms while preserving their essential spirits. Humbly following the Supreme One's teachings, we beseech the descent of celestial masters and true adepts."

For the coffin-sealing talisman (containing the ancestral Qi of jade secrets), chant: "Heaven and earth crystalline clear, washing away impurities through ninefold refinement, returning to the Great Truth's original form."

This scripture records several Daoist rituals and incantations for liberating departed souls. The first method describes the process of assisting souls through specific mantras: on auspicious days and hours, practitioners invoke Jade Maidens and Jade Youths to protect the deceased's body, enabling the hun and po souls to ascend smoothly to Zhuling (the Daoist southern paradise). The phrase "mysterious numinous purple canopy" refers to divine protection, while "urgently as the Heavenly Emperor commands" indicates swift execution of divine will.

The second method involves chanting north-facing incantations to petition the Celestial Worthy of Great Unity (Taiyi Tianzun, an important Daoist deity) to grant the deceased rebirth. The ritual employs incense cakes and sweet fruits as offerings, facilitating the return of the deceased's qi to the cycle of the Five Phases (Wood, Fire, Earth, Metal, Water), while merging their form and spirit with the Daoist "Three Origins" (Heavenly, Earthly and Water Officials). Special emphasis is placed on cleansing the deceased's karmic transgressions, enabling entry into the Great Mysterious Realm (the highest spiritual attainment) for eternal life.

The third incantation seeks protection through Laozi's divine talismans, delivering the deceased from misfortune. It mentions the "Six Ding" (Daoist guardian generals) safeguarding the physical form, severing attachments between the deceased and the living while blessing descendants with peace.

Finally, citing the Shangqing Qingyao Zixu Jingen Jing (Upper Clarity Scripture of the Azure Essence and Purple Void Golden Root), the text details special rites for practitioners when relatives pass away: one must mix clear water with genuine pearls while chanting south-facing mantras. The incantation petitions for the deceased to undergo "three transformations and nine refinements," ultimately ascending to the Nine Heavens as perfected beings. During the ritual, practitioners visualize either Jade Youths or Maidens (according to the deceased's gender), cleanse both the corpse and themselves with pearl-infused water, then sprinkle purified water skyward while reciting liberation mantras to guide the soul back to the Southern Court (celestial palace).

These rituals embody Daoism's unique understanding of life-death transformation—employing specific incantations, ceremonies, and visualization (imagining divine forms) to help the deceased transcend samsara and attain rebirth.

According to the salvation ritual recorded in the Lingbao Jade Mirror, this practice enables the deceased to attain rebirth in the Nine Heavens (the highest celestial realm in Daoism), ascending to the Jade Purity Palace (one of the Three Pure Realms, the abode of the Primordial Heavenly Lord) after nine years. When establishing an altar to perform soul salvation, one needs only to inscribe nine talismans (Fulu).

The procedure is as follows: First, inform the deceased of the salvation rites, then purify the ritual water with the "Cleansing Impurities Incantation," and sprinkle it around the coffin to sanctify the space. Depending on the coffin's orientation, affix talismans at specific positions to seal away defiled energies. After completing the altar purification, burn the talismans to send them heavenward.

This ritual originates from the tenth volume of the Lingbao Jade Mirror and belongs to the Lingbao school (a major Daoist tradition). Through talismans, incantations, sprinkling purifications, and burning talismans, it assists the departed soul in shedding earthly impurities and ascending to the immortal realms. The number "nine" in Daoism symbolizes the ultimate Yang number, representing the complete process of salvation.