《靈寶玉鑑》Vol. 14

The fourteenth volume, part six of the Lingbao Yujian (Precious Mirror of Numinous Treasure) discusses the liturgical regulations for establishing an altar. The construction of a ritual space, arrangement of ceremonial curtains, and division of duties among officiants all serve to honor De (Virtue), repay spiritual merits, solemnly address matters of life and death, and commemorate ancestors—reflecting the profound devotion of filial children, benevolent persons, righteous husbands, and chaste wives. The altar's arrangement must emulate the cosmic patterns of heaven and earth, aligning with stellar positions, the Bagua (Eight Trigrams) and Jiugong (Nine Palaces, representing spatial orientations in Daoist cosmology), the Ten Directions and Three Realms (encompassing the entire universe), and the Jade Capital and Golden Towers (abodes of the immortals).

Within the altar space, all aspects of moral dignity, ceremonial etiquette, musical accompaniment, as well as rituals for summoning Shen (spirit) to commune with the Dao and ascending to mystical realms must be conducted with solemn precision, without negligence. These protocols originate from the fundamental nature of Dharma and must align with the principles of Yin-Yang and De. The ancient imperial altars for celestial sacrifices, such as the Taizhi Altar, share the same significance as the contemporary practice of establishing three altars. The essence of ascending such an altar lies in the practitioner's heart-mind resonating with the mysterious realms and their Shen harmonizing with the Supreme Void (the highest divinity), thereby gaining reverence from the Three Realms and homage from myriad deities. Though the divine may seem distant, they respond to sincerity; even a single stray thought can create an immeasurable gap between humans and the divine.

The Lingbao Great Rites have been transmitted to the mortal world since antiquity, with accomplished adepts emerging during the Qin and Han dynasties and flourishing after the Jin and Song periods. Lu Xiujing (Master Jianji) pioneered its practice, followed by Zhang Wanfu (Master Qingdu), Du Guangting (Master Guangcheng), and others, forming an unbroken lineage of master-disciple transmission with a clear doctrinal heritage. Maintaining sincere reverence naturally invites divine response—a universal principle observed across time, bringing blessings to both heaven and humanity. When the nine-day ritual cycle concludes, the altar is dismantled, the seats dispersed, and the deities' radiance returns to the celestial realms, restoring all to stillness. Such profound and vast merits bestow immeasurable blessings upon all beings, benefiting both the living and the deceased—this is indeed true.

The subsequent section, "Raising the Immortal Chariot and Altar Steps Chapter," records: The Ancient Immortal (Huangren) stated that the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) once expounded the Lingbao's wondrous methods for salvation at the Precious Terrace of the Supreme Void Heaven. At that time, hosts of immortals gathered, and celestial processions arrived in multitudes—the sun, moon, stars, the Jade Mechanism (an astronomical instrument), phoenixes, mythical birds, beasts, crimson and emerald chariots, banners, canopies, and rainbow streamers—all came to pay homage to the Celestial Worthy. Today, practitioners who establish altars follow these celestial protocols to deliver ordinary people. The text enumerates various immortal regalia: Rainbow Banners Soaring Through the Void, Vermilion Pennants for Paying Homage to the Origin, Silken Strands Dissolving in Emptiness, Jeweled Canopies Adorned with Pearls, Fivefold Luminous Feather Fans, Crimson Tokens of the Immortal Realms, and Tenfold Numinous Banners of the True Realm.

This scripture records the normative arrangements and incantation contents for setting up grand altars in Daoist rituals. The ancient perfected beings (Huangren) taught that when constructing an altar to perform Daoist rites, one must emulate the manifestation principles of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism).

First, ritual implements symbolizing cosmic order must be arranged around the altar perimeter. The outer altar must correspond to celestial constellations, sacred mountains and rivers (yuedu), and terrestrial configurations (kunyu), with properly aligned gateways in each direction. The Qi (vital energy) of each sector must be arranged according to established ritual protocols—no casual negligence is permitted.

The text then details nine essential talismans (Fulu) with their corresponding invocations:

1. The "Luminous Canopy Jade Wheel Talisman" describes mysterious primordial Qi condensing into chaotic origins, transforming tenfold to form the emerald chariots of deities.

2. The "Cinnabar-Lifted Green Chariot Talisman" depicts scarlet fruit-like essences radiating brilliance, lifting the carriage to ride the winds.

Four directional guardian talismans follow:

• The southern "Vermilion Phoenix Talisman" purges impurities and invigorates majestic authority
• The northern "Mystic Dragon Talisman" symbolizes five-colored divine dragons soaring through the void
• The eastern "Azure Dragon Attendant Talisman" mobilizes Three Realms' spirits to manifest as dragon guardians
• The western "White Tiger Sentinel Talisman" and supplementary southern "Vermilion Bird Solar Essence Talisman" respectively depict the White Tiger's protective vigilance and the Vermilion Bird's Qi-gathering powers

Additional talismans include:

• The "Nine-Colored Node Talisman" representing pure Yang Qi crystallized into chromatic radiance
• The "Ten Supreme Numinous Banner Talisman" manifesting jeweled light illuminating all realms
• The "Nine Phoenixes Harmonious Chant" and "Eight Luan Birds Simultaneous Cry" portraying auspicious scenes of phoenix dances and divine bird choruses
• The "Five-Colored Lion Talisman" demonstrating leonine majesty subduing all creatures
• The "Nine-Light White Crane Talisman" depicting immortal cranes soaring with halos

Each incantation concludes with "ji ji ru lü ling" (immediately as ordained by law)—the standard Daoist formula indicating instant efficacy. Together these talismans form a complete altar majesty system that, when ritually activated, summons divine guardians to expel evil, protect the Dao, and achieve mystical union with ultimate truth.

This passage describes the specific methods for arranging lantern arrays in Daoist zhaijiao (purification rituals). In Daoist ceremonies, lantern arrays symbolize universal illumination and the dispelling of malevolent forces, with each lantern's position corresponding to different deities and functions.

The ritual requires lighting a total of sixteen sets comprising 159 lanterns outside the altar area. The Taisui (Year Star) lantern must be placed according to the current year's Taisui position, while the benming (natal destiny) and xingnian (annual cycle) lanterns are arranged based on the ritual sponsor's birth information. The positioning of damu (major tomb) and xiaomu (minor tomb) lanterns follows calculations using the five musical notes (gong, shang, jiao, zhi, yu) within the Wuxing (Five Phases) system.

Detailed arrangement methods: Lanterns for the ten directions, nine palaces, twenty-eight lunar mansions, and five sacred mountains must be lit in their respective positions. Originally, qizu (seven ancestors) and jiuyou (nine underworlds) lanterns should be placed in the central courtyard, but if they interfere with ritual proceedings, the jiuyou lanterns may alternatively be positioned in the southwest "ghost gate" area.

The text notes that when altar space is limited, certain lantern arrays can be arranged in other suitable locations, following the liturgical standards established by Master Guangcheng (an important Daoist figure). Specific lantern positions include: two daohu (Dao gate) lanterns, three benming lanterns (according to birth year), seven xingnian lanterns (arranged from the yin position for males and shen position for females), one Taisui lantern (for the current year), three damu lanterns, five xiaomu lanterns (both calculated via the five notes), seven qizu lanterns (distributed across eight northeastern positions with the central position reserved for the west), eight bagua (Eight Trigrams) lanterns (with tablets placed in all eight directions), nine jiuyou lanterns (with southern tablets inscribed "Eastern Wind-Document Hell"), and two jiamen (flanking gate) lanterns (positioned opposite the daohu lanterns on either side of the zi gate).

The concluding phrase "urgently urgent as by law's command" is a common Daoist incantation indicating immediate enforcement. References to Xuanwu (the northern deity) and talismanic passages mention mobilizing Wuxing energies - the water of kan, fire of li, wood's sap and metal's essence - to achieve the mystical state of yin-yang fusion described as "natural floral transformation."

This passage provides a detailed account of the arrangement of a Daoist ritual altar (Zhaijiao fatan), which consists primarily of two components: the lantern array and the altar layout.

The lantern array follows specific directional placements with varying numbers of lamps: Twenty-four Qi lamps representing the solar terms are placed in the southeast; Nine Palaces lamps are distributed across the eight directions plus the center (with the central lamp positioned provisionally in the Kun direction); Ten Directions lamps symbolize the ten realms of existence; Twenty-eight Lunar Mansions lamps are evenly arranged across the four cardinal directions, starting from the Horn constellation to the Chariot constellation; Thirty-six Tian Gang lamps are positioned at the celestial gate orientation; and Five Sacred Mountains lamps are placed in the four directions and center (with the central lamp provisionally located southwest). Each lantern array is accompanied by an inscribed tablet marking its designation.

The altar structure divides into inner and outer sections. The central star altar diagram displays: the Qian position marked with "Great Tomb Six Jia," Kun position with "Eight Nodes," Xun position with "Ten Directives," along with directional indicators for the Lunar Palace, Natal Destiny, and Five Sacred Mountains. East and west of the altar stand three ceremonial curtains each: the eastern side enshrines the Supreme Lord of the Void (highest Daoist deity), the Great Master of Triple Heaven Support and Primordial Assistance, and the Three True Lords of Scripture, Transmission, and Ordination; the western side venerates the Five Directional Elder Celestial Lords of Five Qi, the Three Origin Officials (Heaven, Earth, and Water), and the Great Master of Ritual Supervision.

The altar gate arrangement is particularly elaborate: The outer altar employs eight tall flagstaffs (changzuan) and eight gate tablets (menbang), with each staff displaying an inscription representing the ten directional Qi channels. In practice, only the Li position (due south) gate remains open, while the other directions are sealed with sixteen sets of barriers. The eight gates correspond respectively to: Eastern Zhen Palace's Azure Qi, Southeastern Xun Palace's Ascetic Qi, Southern Li Palace's Solar Qi, Southwestern Kun Palace's Yang Qi, Western Dui Palace's Lesser Yin Qi, Northwestern Qian Palace's Penetrating Qi, Northern Kan Palace's Lunar Qi, and Northeastern Gen Palace's Primordial Qi.

The middle altar uses eight tall flagstaffs and four gate tablets, with one gate installed between every two staffs, supplemented by twenty short staffs and twenty barrier sets. Following ancient protocols, only the Xun position (southeast) maintains an open gate for passage. This meticulous altar configuration embodies the Daoist ritual's precise simulation of cosmic energies and directional order.

This scripture meticulously documents the construction standards and spatial arrangements for Daoist altars (ritual platforms). It begins with the placement of the altar gates: the northwest-by-north position (Hai) represents the Celestial Gate, the southeast-by-south position (Si) serves as the Earth Portal, the southwest-by-west position (Shen) marks the Moon Gate, and the northeast-by-east position (Yin) designates the Sun Gate. Among these, only the Earth Portal permits free passage.

The altar requires eighteen tall wooden posts (zuan) and ten gate plaques (menbang), with two posts supporting each pair of plaques. A central plaque serves as the main gate, flanked by ten shorter posts and ten sets of lintel components (possibly doorframe elements). According to ancient protocols, only the Celestial Gate remains accessible in the inner altar.

The text then details the positions and names of the ten directional gate plaques: the eastern Mao position houses the Azure Radiance Primordial Yang Gate; the southeastern Chen position contains the Beginning Yang Vital Breath Gate; the lower Si position holds the Nine Numinous True Sovereign Gate; the southern Wu position features the Grotto Yang Great Illumination Gate; the southwestern Shen position displays the Primordial Sovereign High Dawn Gate; the western You position presents the Penetrating Yin Golden Tower Gate; the northwestern Xu position contains the Nine Immortals' Brahmic Practice Gate; the upper Hai position shows the Great Canopy Soaring Brahmic Gate; the northern Zi position houses the Yin-Generating Vast Numen Gate; and the northeastern Yin position contains the Numinous Pervasion Forbidden Heights Gate. Originally requiring twenty tall posts, the current design uses eighteen by having corner gates share posts.

Regarding the construction specifications for the imperial altar (main ritual platform): it may be built with precious bricks or veined stones, temporarily erected with bamboo and wood, or compacted from earth—provided all conform to standards. The altar may stand open beneath the Three Lights (sun, moon, stars) to demonstrate piety, or be constructed as a Celestial Treasure Terrace mirroring heavenly realms. During ritual practice, the center must enshrine the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun) as if paying homage at Mount Jade Capital (the highest Daoist paradise).

The three-tiered altar requires sixty-four posts in total: thirty-four measuring twelve chi (about 3.6 meters) and thirty measuring ten chi (about 3 meters), all carved with lotus bud finials. Twenty-two gate plaques are needed, colored seven black, five yellow, three white, three azure, and four red, adorned with five-color decorations. These components must be distributed across the three tiers according to regulations, with post tops carved with celestial immortals and cloud patterns executed exquisitely. All three levels require perimeter railings, with posts arranged in three concentric rings bound by five hundred chi (about 150 meters) of indigo and crimson ropes to separate the sacred from the profane.

According to traditional standards: the middle platform spans thirty-two chi (about 9.6 meters), the inner platform twenty-four chi (about 7.2 meters), with the outer platform constructed beyond the middle one. In contemporary construction...

This passage describes the specific methods for arranging ritual altars and inscribing talismans (fulu) in Daoist purification rituals (zhaijiao). The size of the altar is adjusted according to the available space—rectangular spaces receive elongated arrangements while compact areas follow the altar's proportions.

The proclamation boards outside the altar gates follow precise conventions: In the east, green boards bear yellow talismans called "Cavern Azure Qi Talismans," corresponding to the Zhen trigram position. These must be inscribed with the "True Text of the East's Nine Qi Azure Numinous Primordial Elder Azure Emperor for Dispelling Demons," which extols the divine power of the Azure Emperor (Celestial Ruler of the East). The text depicts how azure primordial qi nurtures all beings and disperses demonic obstructions. Practitioners reciting this sacred text ten thousand times may transcend worldly dust, their merits ascending to celestial realms.

The southeast employs black boards with yellow talismans called "Brahma Conduct Qi Talismans," aligned with the Xun trigram. Its "Southeast Brahma Qi Demon-Dispelling True Text" portrays the mysterious realm of ultimate Dao—radiant jade purity realms, resonances within the great void that summon myriad spirits and rotate heaven-earth. Practitioners holding this text may ride winds and dance with flowing clouds.

The south uses white boards with vermilion talismans called "Cavern Solar Qi Talismans," positioned at the Li trigram. Its "South's Three Qi Cinnabar Numinous True Elder Red Emperor Demon-Dispelling True Text" praises the Red Emperor's (Southern Celestial Ruler) power to command myriad spirits and expound divine chapters, resolving calamities, crushing malignant forces, and ensuring passage through tribulations.

The southwest features black boards with yellow talismans called "Brahma Solar Qi Talismans," corresponding to the Kun trigram. Its "Southwest Brahma Qi Demon-Dispelling True Text" depicts ascension to celestial palaces, where the dawn's numinous light illuminates all directions, operating the natural Dao to ultimately subdue all demons.

These talismans and sacred texts function by resonating with directional qi and divine powers through the mystical potency of written characters. Each talisman corresponds to specific directions, colors, and celestial sovereigns' divine energies, serving in ritual contexts to bridge heaven-earth and subdue demons while protecting the Dao.

This scripture records several important talismanic incantations (Fulu) and sacred texts used in Daoist cultivation, primarily sourced from the Lingbao Jade Mirror. These talismans correspond to different cardinal directions and possess demon-dispelling and protective functions.

The Demon-Dispersing Sacred Text of the White Emperor of the West (one of the Five Celestial Emperors) mentions that the white primordial Qi (vital energy) of the West can purify body and mind. During cultivation, visualizing radiant white light illuminating the three Dantian (upper, middle, and lower energy centers) strengthens the physical form and eliminates demonic obstructions. The phrase "refining the embryo to solidify jade-like purity" refers to Neidan (internal alchemy) practice, transforming the physical body into something as flawless as jade.

The Northwest’s Brahma-Qi Demon-Dispersing Sacred Text emphasizes the Daoist principle of valuing life and rejecting the descent into ghostly realms. It states that vermilion-inked Five Emperors’ talismans (Fulu) can expel cold and malevolent influences, while exquisite talismanic texts (Qiongwen) suppress demons from the northern ghostly capital of Fengdu. Practitioners must comprehend the natural Dao (Way), allowing negative forces to dissipate on their own.

The Sacred Text of the Black Emperor of the North describes the Purple Sovereign Lord governing the profound Qi of the North, overseeing the mechanisms of life and death. Cultivating this method enables spiritual communion and safeguards the body’s hundred meridians (energy channels), ensuring calamities never intrude. Ultimately, one may attain the transcendent state of "ascending on cloud-wheels in broad daylight."

The Northeast’s Brahma-Qi Sacred Text depicts immortals riding celestial chariots through the heavens. Practitioners must regulate the movement of the Golden Elixir (Jindan), feasting among clouds and journeying alongside transcendent beings. "Feathered robes and emerald-purple chariots" refer to the immortals’ winged garments and violet divine carriages.

The final Solar Gate Talisman harnesses solar energy to refine the soul and subdue demons. Written at the Yin hour (3–5 AM) in azure or yellow ink, it draws upon the radiant power of the Sun Palace to cleanse yin-based malevolence. These talismans exemplify Daoist cultivation methods that activate cosmic energies through specific directions, colors, and celestial timings.

This scripture describes the talismanic (fulu) system and ritual settings of the Lingbao (Numinous Treasure) tradition, one of Daoism's major schools, encompassing four cosmic gates: celestial, terrestrial, human, and demonic.

The celestial section depicts yang energy described as "harmonious brightness illuminating like flames," radiating through the void with ten directional rotations connecting heavenly passes. Eight sacred manifestations orient toward the Purple Tenuity Star (Ziwei, the Daoist equivalent of Polaris symbolizing the Celestial Emperor's abode). This power monitors and subdues demonic forces, preventing malign influences. Practitioners transcend the Five Sufferings to enter the blessed realm of Great Harmony (Taihe).

The Lunar Palace (embodying lunar yin forces) contains the "Numinous Radiance Lunar Demon-Subduing Treasure Script" talisman. Emerald divine chariots emerge amid azure clouds as beings celebrate the Celestial Worthy's governance over eight kalpic calamities, delivering souls from the Ninefold Darkness (deepest hell realms). Cloud-wrapped rivers swirl with Mysterious Luminescence (northern black primordial qi), nurturing celestial deities.

The terrestrial section portrays "the Supreme Pole (Taiji) establishing azure ordinances" – green talismans manifesting cosmic principles with divine light illuminating all existence. The Jade Infant (pure primordial spirit) appears as the Heaven-nurtured Radiance Chariot liberates seven generations of ancestors. Celestial nets (flying cords) permeate the cosmos with auspicious clouds enveloping kalpic disasters.

The Pure Origin Mansion, dwelling of Violet Tower Perfected Beings (high-ranking immortals), annihilates evil influences. The Earth Gate (terrestrial passage) employs yellow talismans inscribed with "Supreme Thunder Scripts" – their lightning authority suppresses this portal, repelling demons spontaneously. Human and demon gates follow specific color-coded talismanic protocols.

Final passages present incantations for various gates: the Azure Flower Primordial Yang Gate (vermillion on green) contains Nine Heavens' qi; the Initiating Yang Vitality Gate (white on yellow) chants depict celestial clarity and cloud-flowing paradisiacal scenes; the Nine Numinous Imperial Truth Gate (yellow on red) symbolizes supreme spirituality. The closing "Swiftly, swiftly, in accordance with statutes and ordinances" (jiji rulüling) is Daoism's standard talismanic formula denoting immediate efficacy.

This passage comprises a set of secret talismans (fulu) and celestial scripts (tianwen) from the Daoist scripture Lingbao Yujian (Precious Mirror of Numinous Treasure), primarily used in rituals for summoning deities and refining souls. Each section describes energies from specific directions along with corresponding talisman application methods.

The first section depicts eastern energy: "Primordial Pristine Radiance Celestial Script" refers to the original pure energy from the heavenly realms. "Mysterious Singular Cosmic Root" symbolizes the origin of the universe, while "Golden Splendor and White Essence" describes radiant energy quintessence. Subsequent lines like "Commanding Nine Lights in the South, Drawing Water Essence in the North" reveal this talisman's power to govern energies from all directions—controlling nine-colored radiance in the south, absorbing aqueous essence in the north, opening three celestial pathways in the east, and guarding seven heavenly gates in the west. The concluding phrase "Swiftly, Swiftly, in Accordance with Statutes and Ordinances" is a standard Daoist incantation formula indicating immediate effect.

The second section, "Primordial Azure Numinous Jade Radiance Three Qi Celestial Script," corresponds to eastern azure primordial energy, depicting azure light illuminating the eight heavenly gates, featuring an immortal youth named "Jade Numinous." This talisman refines souls, coalesces purple essence, manifests the nine celestial paths, and gathers ten thousand deities. It is used with the "Primordial Sovereign High Dawn Gate Talisman," which must be inscribed with white characters on yellow paper.

The third section, "Primordial Numinous Mysterious Treasure Radiance Celestial Script," describes the wondrous state of yin-yang energy fusion, capable of erasing criminal records from Fengdu (the Daoist underworld) in the north while granting enrollment in the southern registry of immortality. The "Gate of Golden Palace Communicating with Yin Talisman" accompanying this script requires black characters on white paper.

Subsequent sections detail various celestial energies:

• "Primordial Jade Void White Radiance Dissipated Qi Celestial Script" explains how golden sunlight harmonizes yin-yang while lunar energy enters the organs to transform into divine spirits.
• "Primordial Exalted Numinous Celestial Script" portrays the circulation of heavenly primordial qi, with eight sacred words opening the immortal path.
• "Primordial Supreme Numinous True Radiance Celestial Script" records immortals holding secret texts while treading crimson clouds.
• The final section, "Primordial Supreme Void Scenic Radiance Five Qi Celestial Script," describes the harmonization of five energies with eight numinous powers, souls peacefully residing in the Vermilion Mansion (where Daoist rituals refine wandering spirits), ultimately ascending to the Jade Capital paradise.

Each concluding notation specifies talisman inscription standards—"yellow register with white script" indicates white characters on yellow paper. These talismans require precise ritual implementation, coordinating written characters, directional alignments, and chromatic symbolism to commune with cosmic energies.

This passage primarily discusses several important ritual implements used in Daoist purification ceremonies (Zhaijiao) and their symbolic meanings. The first is the "Numinous Pass of the Forbidden Upper Gate Talisman," a sacred purple talisman inscribed with incantations such as "the flowing essence of celestial valleys where the primal Qi first divides." It is said to nourish the practitioner's spiritual abode (the realm of Shen) and aid in ascension practices.

Next, it explains the regulations for ceremonial altar guardians (zhenxin). Special emphasis is placed on the importance of "sincerity" (xin) - whether emperor or commoner, all must prepare offerings with utmost devotion. The most precious item is the golden dragon (a ritual implement crafted from gold in dragon form), requiring exactly thirteen pieces with strictly regulated dimensions and weights. These golden dragons serve as celestial messengers, conveying human petitions to heaven. Absence of these implements would be recorded as transgressions by underworld officials.

The text then describes the ten-directional colored silks (shifang zhencai, representing the ten directions including east, south, west, north, etc.), which must be arranged in specific colors. The emperor uses purple, while commoners employ colors corresponding to their birth year's elemental association. These silks symbolize the Qi of the Five Phases (Wood, Fire, Earth, Metal, Water), and their absence would be noted by celestial officials as faults.

Finally, the passage mentions ten sets of paper, ink, brushes, and inkstones used to record virtuous deeds during the ceremony. Whether performing rites for the deceased or praying for blessings and disaster relief, these writing implements are employed by the Four Bureaus and Five Emperors (Daoist deities) to document merits and adjudicate transgressions.

This scripture explains the regulations and symbolic meanings of offerings in Daoist Zhaijiao (purification rituals), where each item holds specific sacred functions and none may be omitted.

First are incense and flowers. Incense serves to communicate with deities and dispel impurities, while flowers represent purity and beauty, essential for seeking blessings and truth. Flowers may be crafted from multicolored paper to honor the Ten Directions deities. Omitting these incurs punishment from the underworld's Three Officials (Celestial Official, Earth Official, and Water Official).

Rice symbolizes sincerity and increases blessings and prosperity. Neglecting rice brings censure from the Celestial Official. Oil, though yin in nature, generates yang energy; its offering sustains yang vitality. Absence of oil invites reprimand from yin officials. Charcoal, though yang, nurtures yin energy when offered. Failing to provide charcoal draws rebuke from yang officials.

Twenty-four thousand coins serve as tokens replacing gold, forming covenants with the Three Realms (Heaven, Earth, Water) and Ten Celestial Deities. Omitting coins results in punishment from the divine officials of Xuandu (Daoist celestial realm).

The Water Tablet (a wooden plank measuring 1.2 chi long, 2.4 cun wide, and 0.2 cun thick) records merits. Emperors used jade tablets—symbolizing jade's Nine Virtues (Confucian attributes like benevolence, wisdom, and righteousness)—while wooden substitutes now bear vermilion inscriptions of the nation, year, ritual purpose, and master's name. These tablets are deposited in sacred mountains, grotto-heavens, spiritual springs, dragon lairs, and altars to report merits to the Three Officials. Missing tablets provoke the Earth Official's censure.

Thirteen jade discs (bi) are required: three for Water Tablets and ten for the Ten Directions. These perforated circular jades symbolize perfection and emptiness.

Finally, the text reveals Dao's essence as the primordial Qi (vital energy) permeating heaven and earth—formless yet omnipresent. This passage originates from Lingbao Jade Mirror (Lingbao Yujian) Volumes 14-15, possibly referencing deities like Jiaoguo or dragon officials.

In the material world, all things possess form and corresponding relationships. Thus, the Lingbao Duren Shangjing (Scripture of the Upper Salvation of Numinous Treasure) records that in grand Daoist rituals, specific symbolic structures are established: the "Cold Grove" (a sacred space for liberating wandering souls), the "Jiao Enclosure" (a symbolic city wall constructed with reeds), and the "Dragon Officials" (divine messengers responsible for guiding souls). These tangible representations serve as vehicles for spiritual transformation.

Humans dwell between heaven and earth, yet often lose their innate goodness, preventing them from fulfilling their natural lifespan. After death, if their lingering souls remain unliberated, they become lost spirits. Only through the orthodox methods of the Dao can these souls be freed from delusions and karmic obstructions, restoring their original heavenly nature. But how can these souls return to their source?

The Jiao Enclosure and Cold Grove symbolize the division of the Nine Provinces, serving to gather wandering souls. The divine dragons and courier officials represent the ascending power of liberation, guiding souls through the realms of existence—upward to the Azure Heavens and downward to the Yellow Springs—ensuring sincere devotion reaches all corners. If practitioners cultivate the "Dragon and Tiger" (the Yin and Yang Qi within), they may attain the true Dao and ascend with the Yang Qi. Liberating one person saves countless souls; awakening one nature illuminates all celestial realms.

During grand Zhaijiao (purification rituals), a Jiao Enclosure must be constructed to liberate wandering souls on a vast scale. Built with reeds or pure thatch, it symbolizes a city wall with eight gates (Barrier, Brightness, Death, Alarm, Opening, Rest, Life, and Wounding), each adorned with inscribed plaques and banners arranged according to the Nine Provinces' directions. At the center stands a large ritual vessel (Hu), surrounded by forty-nine smaller vessels, with banners of "Sweet Dew and Precious Nectar" erected on either side. A water basin is placed at the front, containing submerged iron-seal talismans (Tieji Taizhang Fu). Additionally, a grand Taizhang tablet and two types of seal banners are displayed.

During the ritual, the presiding priest embodies the Tianzun Who Rescues from Suffering (a Daoist deity of salvation), manifesting tenfold transformations to guide all beings. Each day, Daoist priests take turns offering ritual food (Fashi), while formal fasting periods involve incense burning and scripture recitation. These are indispensable steps for delivering souls from the underworld.

Finally, the arrangement of the Jiao Enclosure is detailed: at each of the eight directions, talismans corresponding to the Bagua (Eight Trigrams) are hung—written in cinnabar on yellow paper—including the Barrier Gate Talisman of the Qian Palace, the Brightness Gate Talisman of the Kan Palace, and so forth, accompanied by the corresponding Qi incantations. Additional transformation talismans and spells are used for ritual metamorphosis.

(Note: All specialized Daoist terms are rendered in pinyin with standard translations per the provided glossary.)

This scripture documents the talismans (fulu) and ritual procedures used by the Lingbao (Numinous Treasure) school, one of Daoism's major lineages, for the salvation of deceased souls. The content is divided into three main sections.

The first section presents the "True Talismans for Opening the Eight Gates of Salvation," corresponding to eight distinct pathways for liberation. Each talisman facilitates passage through a different realm: the Celestial Way (Dao), the Buddhist Path (Shi Dao), the Human Way, the Ghost Path, the Earthly Way, the Immortal Path, the Animal Realm, and the Karmic Path. These talismans must be inscribed with cinnabar on yellow paper and burned during rituals to guide departed souls. The accompanying incantations essentially invoke the power of the Three Heavens (the Sanqing realms) to open these eight gates, using the light of compassion to help souls comprehend the profound truth of the Dao.

The second section features the "Talismans of the Ten Directions' Saviors from Suffering," listing the sacred titles of ten salvation deities including the Jade Treasure Celestial Sovereign and the Mystically True Boundless Blessing Celestial Worthy. These talismans are burned at the ritual altar, with accompanying mantras expressing the deities' vow to manifest throughout the ten directions to universally deliver beings, removing karmic obstacles that bind souls to the Three Wretched Paths (hell, hungry ghosts, and animal realms) and the Five Sufferings (birth, aging, sickness, death, and other afflictions).

The final section details how salvation rituals must employ the "Dragon Courier Officials" (part of Daoism's divine bureaucratic system) to transmit talismanic commands. It specifies that in the Mystic Capital (Xuandu, a Daoist celestial realm), 120,000 courier officials are responsible for delivering pardon decrees to the underworld, while 250,000 golden dragon couriers transmit soul-liberation documents. The ritual master must coordinate internal visualization—mentally conjuring the image of divine dragons—with the external performance of esoteric techniques to effect genuine salvation. The text emphasizes that these liturgical protocols (keyi) possess sacred authority and should never be treated as mere formalities.

This passage describes the ritual process for liberating souls from purgatory as recorded in the Daoist scripture "Lingbao Jade Mirror," along with the methods for using its talismanic charms.

First, the ritual master must visualize and summon officials from the Mystic Metropolis (Xuandu, the celestial abode of Daoist immortals), while chanting the sacred name of "Heavenly Worthy Who Extracts from the Nine Darknesses" in rhythm with the sounding of the qing chime. The ceremony employs specific hand seals: the left hand forms the Mao seal (thumb pressing the base of the ring finger) to draw azure Qi from the East, merging it with the liver's own azure energy before exhaling it onto the Jiaolong (a divine dragon) to manifest its form. The practitioner then shifts through various hand seals—Zi (thumb on ring finger tip), Si, and others—while visualizing the dragon gradually revealing its complete form with scales, claws, and fangs. After sprinkling water, one envisions the dragon soaring and transforming.

Next comes the Wu seal (thumb on middle finger tip) to draw crimson Qi from the South, exhaling onto the dragon's body while visualizing jade maidens holding talismanic decrees emerging in red light, descending astride the dragon to open the underworld. Chanting "Heavenly Worthy of Zhuling Who Liberates Life," the practitioner cycles through Si-Wu-Wei-Shen hand seals, blowing southeastern Qi onto the dragon to envision its golden transformation amid radiant light—scarlet-robed jade maidens holding red lotuses standing at its head amidst auspicious clouds.

The visualization continues with a pavilion of the Zhuling Mansion (a celestial palace) borne by golden dragons, guarded by the Four Courier Deities at the cardinal directions, with jade maidens and golden boys holding lotus flowers in procession. The ritual culminates by transforming the visualized bridge into a Celestial Dharma Bridge to guide souls heavenward. The "four courier stations" refer to transmission pathways: the Jiaolong, Golden Dragon, Wind-Fire, and Golden Horse stations.

Two crucial talismans are recorded:

The Jiaolong Talisman (using Wu seal with southern Qi) transmits commands to the underworld to retrieve souls from darkness. Its incantation emphasizes the dragon's natural transformations for liberating the deceased.

The Golden Dragon Talisman (using Zi seal with northern Qi) transforms souls from yin to yang states, harnessing the radiance of Mystic Clouds and the Three Qi (likely heaven-earth-human energies) to refine and elevate them toward rebirth in the Southern Chang (a Daoist paradise of longevity).

The text concludes with mention of talismans for underworld and fire-palace messenger boys (using primordial jade Qi), though their complete incantations aren't fully preserved. Through intricate hand seals, visualizations, and talismanic spells, the ritual constructs sacred space to guide souls toward transcendence.

This scripture describes the Lingbao School's ritual for guiding departed souls, incorporating multiple talismanic incantations and corresponding procedures. Here, "Southern Palace" refers to the celestial abode of the Great Emperor of Longevity in the south, while "Vermilion Mound" signifies the fiery southern realm. The "Three Qi" represents the vital energies of heaven, earth, and humanity.

The ritual begins with summoning divine beings: Through talismans like the "Dragon Messenger Talisman" and "Golden Dragon Messenger Talisman," the Great Bridge Guardian Deity (responsible for escorting souls) is invoked. This deity stands eight feet tall, wearing a triple-tiered crown and crimson official robes, holding a sword at the western side of the ritual bridge. The incantation emphasizes how the Three Qi give birth to all things and purify the soul, urging the deity to swiftly arrive at the bridge to perform the salvation.

Next comes the soul-crossing ceremony: The Daoist priest forms the Three-Finger Mudra with the left hand while holding a ritual banner with the right, standing before the bridge and reciting the "Vermilion Mound Flowing Fire Divine Court" incantation. This guides the soul to the southern realm of eternal life. The term "soul chariot" symbolizes the vehicle carrying the spirit, requiring the transformation of pristine white primordial Qi (the cosmic source energy in Daoism) to rise from the dual passes (between the kidneys) through the crown of the head, helping the soul break free from earthly bonds.

The final ascent ritual employs the "Celestial Birth Platform Talisman" and "Vermilion Mound Fire Palace Talisman," enabling the soul to unite with the divine at the "Xiao Platform" (immortals' dwelling) and attain the state of "profound void and concentrated truth." The chant mentions "ten thousand energies returning to spring" and "transcending boundless traces," describing how the soul, refined through the fiery palace, ultimately realizes the Dao of Wuwei (non-action) and merges with eternal truth. Mounted on a cinnabar-green immortal chariot, it transitions from form to formlessness.

The entire ceremony embodies the concept of "transcending the three realms," employing talismans, visualization, and Qi techniques to elevate the soul beyond reincarnation into the celestial Shangqing heavens. The concluding admonition, "Go in peace, go in peace, never forget the Dao's grace," reflects Daoism's compassionate commitment to delivering beings from the underworld.

This scripture passage elucidates the mysteries and applications of the "True Script Jade Characters" (sacred writings believed to possess divine power) from the Daoist Lingbao Jade Mirror tradition. The opening phrase "urgently as the law commands" (jiji rulüling) is a common concluding formula in Daoist incantations, signifying immediate execution of divine orders. Titles like "Three Divine Tiger Messengers" refer to various manifestations of guardian deities.

The text describes the cosmogonic process: before the division of heaven and earth, profound primordial Qi (vital energy) coalesced within chaos. As divine winds stirred, three types of Qi intermingled and radiated light, condensing into sacred symbolic characters—some resembling the Hetu and Luoshu diagrams, others arrayed like celestial constellations. These True Script Jade Characters not only demarcate heaven and earth and regulate Yin-Yang transformations, but also govern the formation and changes of mountains, rivers, and all phenomena.

Practitioners should understand that their inner spiritual radiance (shenguang) must harmonize with these celestial jade characters, merging internal and external luminosity. Like the Primordial Heavenly Venerable (Yuanshi Tianzun, the supreme Daoist deity) who stabilized creation, one should allow all cosmic principles to operate naturally, with sun, moon and stars in their proper courses. Only thus can one truly protect the nation and perpetuate the Dao, rather than relying solely on ritual altar arrangements.

The latter section presents standard liturgical protocol: first offering incense to the Three Pure Ones (Sanqing—Jade Pure, Upper Pure and Great Pure Heavenly Venerables) and the Five Directional Thearchs, declaring the purpose of opening the ritual space—to petition celestial deities to descend, display dragon-seal and phoenix-script sacred texts (longzhang fengzhuan), circulate heavenly Qi, and dispel obscurations. The supplication requests the Primordial Heavenly Venerable to initiate auspicious signs, send forth five-directional golden light and generative Qi, using boundless divine tones to subdue all directions until malevolent forces submit, ultimately accomplishing meritorious deeds. The concluding "your subject presumes" (chen ganmao) is a humble formula indicating reverential address.

(Note: "Interlaced dragons" (jiaolong) refers to intertwined dragon patterns; "Vermilion Palace" (Zhuling fu) denotes the southern fire realm; "Precious Platform of Heavenly Ascension" (shengtian baotai) is a sacred realm for soul transcendence; "Five Supreme States" (wutai) indicate cosmic evolutionary phases like Supreme Simplicity and Supreme Commencement; "Three Qi" (sanqi) typically refers to the Mysterious, Original and Primordial energies)

This passage describes a complete Five Directions Pacification ritual from the Daoist scripture Lingbao Yujian (Numinous Treasure Jade Mirror). Practitioners must follow specific steps to resonate the Qi (vital energy) of the five viscera with the celestial realms of the five directions, ultimately achieving unity between inner and outer realms.

The ritual begins by forming the Yuqing hand seal (a mudra) at the forehead while lightly tapping the teeth seven times. The practitioner then merges the divine light of both eyes with the radiance of the sun and moon. Visualize a supreme deity appearing above the crown of the head, emitting golden light that descends to illuminate sacred texts (zhenwen), filling both inner and outer worlds with crystalline radiance. After swallowing saliva and lightly tapping the teeth, the Five Directions Pacification commences.

Eastern Pacification: Form the Mao hand seal (corresponding to the east). Visualize liver Qi flowing from the left eye, merging with nine streams of azure primordial Qi from the east to form a jade-green palace. Within it, empty azure light transforms into celestial script (tianwen yuzi). Overseen by the Celestial Lord of Azure Primordiality (Qingling Shilao Tianjun), the constellations of the eight eastern heavens pay homage while the Green Emperor's divine retinue and celestial soldiers guard these jade characters. Finally, guide the Qi back to the liver.

Southern Pacification: Form the Wu hand seal. Visualize heart Qi flowing from the tongue, merging with three streams of crimson primordial Qi from the south to form a cinnabar-hued palace. Within it, fiery radiance transforms into celestial script. Overseen by the Celestial Lord of Cinnabar Truth (Danling Zhenlao Tianjun), the constellations of the eight southern heavens pay homage while the Red Emperor's divine retinue and celestial soldiers stand guard. Guide the Qi back to the heart.

Western Pacification: Form the You hand seal. Visualize lung Qi flowing from the right nostril, merging with seven streams of white primordial Qi from the west to form a jasper palace. Within it, pristine radiance transforms into celestial script. Overseen by the Celestial Lord of White Primordiality (Haoling Sulao Tianjun), the constellations of the eight western heavens pay homage while the White Emperor's divine retinue and celestial soldiers stand guard. Guide the Qi back to the lungs.

Northern Pacification: Form the Zi hand seal. Visualize kidney Qi flowing from both ears, merging with five streams of black primordial Qi from the north to form a crystal palace. Within it, obsidian mist transforms into celestial script. Overseen by the Celestial Lord of Mysterious Fivefold Primordiality (Wuling Xuanlao Tianjun), the constellations of the eight northern heavens pay homage while the Black Emperor's divine retinue and celestial soldiers stand guard. Guide the Qi back to the kidneys.

Central Pacification: Form the Zhong hand seal. Visualize spleen Qi flowing from the navel to form yellow clouds, merging with one stream of yellow primordial Qi at the center to create a golden palace. Within it, inner golden radiance transforms into celestial script. The thirty-two heavens of the four directions and twenty-eight constellations pay homage to the Yellow Emperor's divine retinue, guarded by celestial soldiers. Finally, guide the Qi back to the Yellow Court (middle Dantian) and conclude the ritual by swallowing saliva.

The text also records the chanting method for Eastern True Script: Form the Zhen hand seal to draw Qi from the eight eastern heavens, then shift to the Yu hand seal. Facing east, recite the incantation (the full content of which is not completely preserved in this record).

This passage records the Five Directions True Mantras and Fulu (talismans and registers) from the Daoist scripture Lingbao Yujian (Precious Mirror of Numinous Treasure), detailing hand mudras, breathing techniques, and incantations for cultivation practices oriented toward different cardinal directions.

When facing south, practitioners form the Wuwen hand mudra (a specific Daoist hand seal) and absorb the Qi of the Eight Southern Heavens. The incantation conveys: "With a mind purified in emptiness, unite with the immortal Dao; beneath the radiant sunlight, merge with the brilliance of Emperor Hexu. Crystalline radiance illuminates the four directions as the Western True Script is gathered."

For western orientation, the Duimen hand mudra is formed while absorbing the Qi of the Eight Western Heavens. The chant describes: "The beneficent wind awakens all beings as sacred beings like Tuojia Hanluo manifest. The ethereal immortal terrace reflects the Lumuo celestial realm while Bishu Shaodu (Water Deity of the North) collects the Northern True Script."

Northern practice employs the Kanwen hand mudra to absorb the Qi of the Eight Northern Heavens. The incantation states: "The precious light of the Celestial Worthy of Primordial Beginning extends, condensing dawn's radiance to govern the profound Dao. Dongmiao Zongming (a Daoist deity) gathers the Central True Script."

Central orientation uses the Zhongwen hand mudra to converge Qi from all directions. The chant declares: "As primordial chaos first divides, it stabilizes the Supreme Numinous (primordial Qi), restoring order to the four cardinal directions with the celestial Dao's principles pacified. The Five Yellow Elders (central deities) oversee this gathering."

Each direction has corresponding Fulu and cultivation essentials:

The eastern talisman, named "Great Clarity Nine Perfected Benevolence Talisman," absorbs the Qi of Nine Yang Celestial Origin and Brahma Blossoms. Its reverse inscription describes the fusion of Nine Yang's marvelous Qi with the Three Luminaries' (sun, moon, stars) essence, where azure groves radiate brilliance connecting directly to the Jade Clarity celestial realm.

The southern talisman, "Jade Transformation Talisman of Spirit Intercourse and Luminosity," absorbs Three Yang Celestial Origin and Brahma Numinous Qi. Its reverse text recounts the opening of kalpic cycles (Daoist cosmic periods), with dragon-patterned crimson clouds manifesting as the Eight Mighty Generals race like lightning and Nine Phoenixes banish malign forces.

The western talisman, "Eight Mighty Golden Dragon Soaring Mystery Talisman," absorbs Seven Yang Celestial Origin and Brahma Flowers Qi. Its inscription records the spiritual quintessence preserved by the Yellow Emperor and Laozi, where golden essence illuminates the Dipper while Six Heavens' demons are vanquished and the Three Treasures (Dao, scriptures, master) regain luminosity.

The northern talisman, "Great Clarity Talisman of Mysterious Omens and Bright Principles," absorbs Five Yang Celestial Origin and Brahma Treasure Qi. Its reverse explains the profundity of Five Qi (Five Phases' energy) as all heavens blend within the Great Void, with stellar essences ascending like black-feathered flight.

This passage describes the celestial veneration and cultivation practices related to the five directions (east, south, west, north, center) as recorded in the Daoist scripture Lingbao Jade Mirror. The content is divided into three main sections.

The first section details the central position, corresponding to the "True Sovereign's Crimson Elixir Primordial Talisman," which symbolizes the primordial Qi of the cosmos (the "Yang Heavenly Primordial Brahma Unified Qi"). This talismanic text emphasizes upholding the supreme De (virtue) of gentleness, containing radiance to perceive subtle mysteries, establishing the central path to govern the nine celestial extremities, and maintaining the root to command the three luminaries (sun, moon, stars). During practice, adepts use different materials for the talisman tablets according to their attainment: superior practitioners use jade tablets, intermediate ones use jade-stone tablets, while ordinary devotees use lacquered wood tablets—all inscribed with the sacred characters and placed at the five directions of the ritual altar.

The text then elaborates on cultivation methods for the eastern and southern directions. The east corresponds to the Year Star (Jupiter), governing the human liver and connecting with the seven lunar mansions: Horn, Neck, Root, Room, Heart, Tail, and Winnowing Basket. Practitioners knock their teeth nine times while visualizing azure Qi entering the liver, generating nine layers of luminous energy. The accompanying incantation invokes the infusion of pure blue essence to pacify the organs and strengthen the ethereal and corporeal souls.

The south relates to the Sparkling Deluder (Mars), governing the heart and linking with the seven mansions: Well, Ghost, Willow, Star, Extended Net, Wings, and Chariot. Here practitioners knock their teeth three times while visualizing crimson Qi entering the heart, producing three layers of red light. The mantra petitions for vermilion essence to circulate, clarifying the heart-mind and enabling the true talismans (sacred fulu) to gather primordial Qi—ultimately achieving a state where the body emits fiery radiance and attains unimpeded flight.

The mentioned "Red Script Jade Characters" represent an important secret writing tradition in Daoism, believed to possess the power to summon stellar deities and regulate celestial phenomena. These practices require specific tooth-tapping counts, visualization techniques, and incantations, harmonizing body and mind through contemplation of the five directional energies. These rituals embody the Daoist cultivation principle of "cosmic-human resonance," intricately connecting celestial movements, bodily organs, and spiritual practice.

This passage describes the correspondences between the five directional constellations, the five viscera, and ritual practices as outlined in the Daoist scripture Lingbao Jade Mirror. It primarily details cultivation methods for the western, northern, and central directions, each associated with specific stars, organs, incantations, and visualization techniques.

The western section corresponds to the lungs and is linked to the White Emperor's stellar palace. Practitioners should tap their teeth seven times while visualizing white Qi entering the lungs to form seven luminous layers. The incantation mentions "Seven Golden Spirit Energies" representing the essence of the western constellations, with the "Golden Essence Youth" serving as a protective deity figure. Talismans (Fulu) are worn to gather celestial and earthly energies.

The northern section relates to the kidneys and connects with the Big Dipper. Five tooth-tappings accompany visualizations of black Qi entering the kidneys to form five radiant tiers. The phrase "Northern Ascension to the Supreme Mystery" refers to the celestial domain of the northern stars, while "Fivefold Jeweled Splendor" symbolizes kidney essence. Successful practice may induce ascension experiences described as "growing feathered garments."

The central section governs the spleen and associates with Saturn (the Stabilizing Star). Twelve tooth-tappings precede visualizations of yellow Qi entering the spleen to form twelve luminous layers. "Yellow Emperor's Scattered Radiance" denotes the central sovereign's energy, and "Intertwined Fragrance of Five Emperors" represents the harmonious blending of directional energies. This section particularly emphasizes the spleen's role as the "central nourisher of Qi."

The text concludes by specifying that these incantations must be inscribed in seal script on blue-green paper, arranged according to their respective directions as altar guardians, before ultimately being burned in the main furnace. This ritual synthesis of stellar worship, visceral cultivation, and talismanic magic exemplifies the Daoist integration of internal practice (Neidan) and external methods. Each step meticulously observes numerical (7, 5, 12), chromatic (white, black, yellow), and organ-specific correspondences.

This scripture records the incantations and ritual methods for subduing the Five Directional Demon Kings (Green, Red, White, Black, and Yellow) from the Daoist text Lingbao Jade Mirror.

The incantation for the Eastern Green Heaven Demon King describes: Within the azure celestial realm, the demon king commands the nine celestial Qi (vital energy) currents that nurture souls. Protected by the Green-Waisted Jade Maidens (immortal beings) and the Supreme Pure Ones, practitioners eliminate demonic obstacles through immortal registers. During ritual performance, one must visualize green Qi and contemplate the Green Emperor (Eastern Celestial Ruler) with his divine troops.

The Southern Red Heaven Demon King incantation mentions: The Crimson Spirit Sovereign governs the Cinnabar Heaven (Southern celestial realm), riding the Vermilion Phoenix divine beast. Through Samadhi True Fire, red clouds are refined to nourish Neidan (internal alchemy). The ritual requires visualization of the Red Emperor and his celestial army.

The Western White Heaven Demon King incantation recounts: Within the sevenfold radiant Qi, the Yellow Elder Lord (Daoist deity) commands seven hundred thousand divine troops wielding feathered banners and dragon-tally ritual implements to vanquish demons. Practitioners visualize white Qi and Western celestial generals.

The Northern Black Heaven Demon King incantation documents: In the Mysterious Qi palace halls, the True Emperor of the North rides divine dragons, assisted by the Nightlight Youth (immortal attendant) who controls demon-subduing charts. The ritual involves contemplation of the Black Emperor and his warriors.

The Central Yellow Heaven Demon King incantation explains: The Primal Sovereign rules all Qi manifestations, capable of dispelling hundreds of demonic calamities. The practice requires visualization of the central ancestral Qi (primordial energy) with its divine guardians.

The text concludes by specifying: These five directional incantations must be transcribed in prescribed formats. During purification rituals, the master holds a sword and water vessel, recites the spells while sprinkling water to establish sacred boundaries in all directions. The proclamation format for anchoring the true texts remains identical across directions, requiring only substitution of the corresponding directional Jade Seal Scripts (sacred sigils). These ceremonies serve to establish protective boundaries and purify ritual altars.

This scripture documents the specific procedures and incantations for setting up a Yellow Register Great Purification altar (a Daoist ritual for the salvation of deceased souls and universal deliverance) according to the five cardinal directions.

First, it records the format for initiating the purification ritual (Zhaijiao): on a specific year, month, and day, a designated person prepares ritual offerings to engage Daoist priests in establishing the Yellow Register Great Purification at a specified location, lasting for several days and nights, culminating in a Qingjiao (Daoist sacrificial ceremony). The altar must be arranged according to the five directions (east, south, west, north, and center).

It then details the ritual steps for stabilizing the altar in each direction: each orientation corresponds to specific Celestial Emperors and natural jade characters (Daoist talismanic script). The east corresponds to the Green Emperor's Nine Qi Heaven, the south to the Red Emperor's Three Qi Heaven, the center to the Yellow Emperor's One Qi Heaven, the west to the White Emperor's Seven Qi Heaven, and the north to the Black Emperor's Five Qi Heaven. These jade characters must be inscribed with cinnabar on blue paper and placed at their respective altar positions.

During altar construction, corresponding celestial scriptures (Daoist texts) are recited, and golden dragons (ritual implements) are used to stabilize the space. When dismantling the altar, these stabilizing texts are burned along with memorial documents (Daoist ritual correspondence). Each direction has its specific sealing text format—for example, the east requires "Natural Jade Characters of the Eight Eastern Heavens: Green Emperor's Nine Qi Celestial Script."

Finally, it records the secret incantations (Daoist mantras) for burning talismans in each direction. Each orientation has specific hand seals (such as the Mao seal, Wu seal, etc.) and Qi counts (like nine layers, three layers, etc.), with corresponding chants during talisman burning. For the east, one recites: "The azure heavens' true essence proclaims through nine layers; green youths and true assemblies protect the Dao's flourishing." For the south: "The cinnabar heavens' true numina proclaim through three layers; red youths gather assemblies to protect the Dharma's flourishing."

These ritual procedures reflect the Daoist liturgical tradition's emphasis on directional symbolism, numerology, and incantation. Through specific ceremonial arrangements and mantra recitations, the ritual achieves its purpose of redeeming souls and universal salvation.

This scripture records the ritual procedures and incantations of the Lingbao School (one of the major Daoist traditions), primarily used during zhaijiao (Daoist purification rituals) to summon protective deities and purify the altar space. The main content is divided into several sections:

First comes the invocation of guardian deities from all directions: The northern sector is guarded by Haoling Zhenren leading seven ranks of White-robed Spirit Youths (protective deities depicted as immortal boys in white), enforcing precepts; the central altar is stabilized by the Yellow Celestial Qi commanding countless Yellow-robed Spirit Youths (protective deities in yellow robes). Each direction has corresponding fulu (ritual talismans) and secret incantations that require burning the talismans while reciting the spells.

Next is the "True Text Summoning Incantation," the core invocation. It first reverently calls upon the supreme deities of the Thirty-Two Heavens (the highest celestial realm in Daoism), forming natural sigils through the "Eight Convergences and Nine Lights" (the cosmic interaction of spiritual energies) to pacify the earth and avert calamities. Then it announces the current ritual to all relevant powers: the Three Officials (heaven, earth, and water), the Nine Underworld realms, celestial beings, and mountain/water spirits, requesting their attentive presence.

The latter part explains the ritual's purpose: Through fasting and practicing the Dao, it seeks to liberate departed souls, petitioning the Three Officials and Nine Bureaus (underworld judiciary) to erase the deceased's karmic burdens, freeing them forever from the Three Paths and Five Sufferings (torments of hell), enabling rebirth in paradise with eternal life. Finally, it emphasizes that this "Nine Heavens Proclamation" will be swiftly delivered to all realms through the wind-fire courier system (the deities' rapid transmission network).

To conclude, the ritual master places altar-stabilizing stones according to the cardinal directions, presents the memorial (petition to the deities), performs twelve tooth-tapping gestures (a Daoist cultivation technique) synchronized with incantations, and finally burns the memorial to ascend it to the celestial court. This scripture comprehensively presents the complete Daoist zhaijiao ritual sequence: deity summoning, proclamation, salvation, and ceremonial dismissal.