《靈寶玉鑑》Vol. 3

The fourteenth section of Volume Three of the Lingbao Yujian (Precious Mirror of Numinous Treasure) documents a complete Daoist salvation ritual, primarily divided into two major segments: the "Gate of Numinous Banners and Precious Canopies" and the "Summoning and Healing of Souls." This ritual requires coordinated efforts from a team of Daoist priests and includes preparatory procedures such as ritual bathing, changing into ceremonial robes, paying homage, chanting incantations, and making food offerings.

The ceremony begins with the priests gathering at the Divine Tiger Altar (a ritual platform used in Daoist ceremonies), where the zhiqing (the priest responsible for guiding the liturgy by striking the qing chime) leads the buxu (a sacred pacing pattern used in Daoist rites). The gaogong (chief officiating priest) and the zhaiguan (ritual supervisor) first offer incense, followed by a purification rite to sanctify the ritual space. The gaogong then performs the Divine Tiger Gang Steps (a special pacing method for summoning deities) to invoke celestial soldiers and divine generals. After this, the Three Offerings Text (a liturgical prayer for presenting offerings to deities) is recited, and the gaogong distributes the Sanyuan Dubu Fu (a set of important Daoist talismans) to guide the spiritual banners in summoning the souls of the deceased.

Throughout the ritual, various scripture recitations are interwoven: first, the sacred name of Daci Jieyin Tianzun (the Compassionate Guiding Celestial Worthy) is chanted, followed by the sprinkling of fragrant water to purify the path. The Douzhang (scriptures and incantations related to the Northern Dipper) are recited, along with hymns such as the Taiwei Hui Huangqi Jie (Verses of the Yellow Banner Returning to the Supreme Subtlety) and the Jiuming Lingzhang (Chapters of the Nine Heavens’ Numinous Commands). The summoning process is conducted in stages: first, the zhengdu (primary souls designated for salvation) are called, followed by the fujian (additional souls requiring special salvation), and then the universal salvation of beings from the Six Realms and the Twenty-Four Categories of Wandering Souls (various types of unsettled spirits in Daoist belief).

Next, the spiritual banners are led to the Jiansheng Si (the Office for the Salvation of Infant Souls), where tea and wine are offered, and the gaogong petitions the sacred beings to descend. The priests chant the Wudi Gezhang (Songs of the Five Emperors) and burn talismans in accordance with the ritual sequence. Later, at the Yuqing Danghui Suo (the Jade Purity Hall for Purification), a defilement-cleansing rite is performed, accompanied by the recitation of the Longhan Dangdang Zhou (Incantation of the Dragon Han Era’s Purification).

A particularly crucial segment is the Tianyi Yuan (Celestial Medical Hall), where the Shiquan Yin (Ten Perfections Elixir, a talismanic water for healing souls) is administered to treat the wounds of the deceased. The gaogong employs the Wufu Xingshi Zhi Fa (Method of the Five Palaces’ Operations), combining the Wudi Quanxing Fu (Talismans for the Five Emperors’ Complete Forms) and the Wufang Zhenqi (True Qi of the Five Directions), to restore the souls to their complete forms. Finally, at the Muyu Suo (Bathing Hall), the Taixuan Shenshui Song (Hymn of the Divine Water of Supreme Mystery) is chanted, and a designated officiant recites the Muyu Keyi (Bathing Liturgy), completing the purification and salvation of the souls.

Through the burning of talismans, scripture recitations, sacred pacing, and summoning rites, the entire ritual forms a comprehensive system of salvation, embodying the Daoist religious ideal of "delivering the souls of the underworld."

This passage describes the detailed ritual process of the "Feeding and Refinement Ceremony" from the Daoist Lingbao Jade Mirror tradition. The ceremony begins with priests reciting the Purification Incantation, led by the Zhijing (ritual cantor) chanting the sacred name of "Great Compassion Guiding Celestial Worthy." They then guide the ritual banners to the clothing transformation area while chanting "Divine Power Transforming Celestial Worthy," with one priest announcing the Clothing Transformation Text.

The formal clothing transformation ritual follows, with priests reciting middle-section scriptures before proceeding to the Three Treasures altar (Dao, Scriptures, and Master). Here they chant "Three Pure Ones and Three Treasures Celestial Worthy," while the presiding Gaogong (high priest) recites prayers venerating the Three Treasures. The banners are then guided through different ritual zones—the Main Salvation Tent, Additional Salvation Tent, and Universal Salvation Tent—with priests dividing into groups to offer food before each tent for deceased souls.

Each evening, the Gaogong must recite the Five Kitchens Scripture mantras and employ the Nine Feeding Talisman method to nourish and liberate wandering souls. When priests gather at the Judgment Altar (feeding ritual platform), the Zhijing leads the chanting of "Vast Salvation for the Sunken Celestial Worthy." The Gaogong ascends the altar to burn incense and invoke deities, commencing the formal ritual sequence.

The ceremony involves summoning the North Pole Purple Tenuity Emperor to descend true water, using the Establish Water Pool Talisman and Moon Essence Transformation Incantation. Similarly, the South Pole Long Life Emperor is invoked to descend true fire, employing the Establish Fire Marsh Talisman and Southern Lord Incantation. The Gaogong performs the Twenty-Four Dispersion Talismans for grievance resolution, while priests circumambulate the hu vessel (offering container) chanting transformation mantras. Finally, the Gaogong transmits the Nine True Precepts to deceased souls, issues fulu (talismanic registers), announces the Merit Document, and burns talismans to complete the refinement ceremony.

Through water-fire refinement and talismanic empowerment, this comprehensive ritual liberates deceased souls, embodying Daoism's compassionate spirit of universal salvation.

This scripture describes the specific procedures and incantation practices used in the Lingbao school's Zhaijiao (purification ritual) for salvation of the deceased. During the ceremony, Daoist priests employ methods like water-fire refinement and Fulu (talismans and registers) summons to liberate wandering souls.

Prior to the ritual, priests invoke the Northern Water Deity using the "Water General Talisman," reciting the "Northern Sovereign Incantation" and "Purification Talisman" to cleanse the souls. The "Yellow Qi Yin Hua Incantation" is then paired with the "Blood Corpse Water Refinement Talisman" to liberate the deceased's "Shuangling" (one of the Three Hun souls) in the name of Yuanshi Tianzun (Celestial Worthy of Primordial Beginning). Additional chants like the "Reviving the Withered Incantation" help restore vitality to the departed souls.

The ceremony then transitions to fire refinement, summoning the "Fire General Talisman" as the High Priest (chief officiant) reads the formal documents. Chants honoring deities like "Jade-Eyed Refinement Sovereign" invoke Southern Fire Deities, while talismans such as the "Blood Corpse Fire Refinement Talisman" and the "Golden Liquid Body Refinement Incantation" assist souls in achieving spiritual transformation.

Ritual techniques include harmonizing Yin-Yang energies through the "Yang Conceals Yin Grows Incantation" and helping souls return to their primordial state with the "Return to Origin Talisman." The High Priest concludes by summoning guardian deities to escort the souls, burning the documents to complete the salvation.

On the first morning of the main ceremony, practitioners gather in the Master's Hall. The ritual master guides the officiants in incense offerings, while the High Priest ascends the seat to perform blessings and expound the Dao. A purification rite follows, with the Chief Cantor leading the assembly in the "Purification Incantation." Priests then sprinkle purified water from jade bowls before proceeding to the salvation altar, where a priest delivers an invocation as banner-bearing priests form ceremonial lines.

At the main altar, officiants again offer incense while the High Priest presents memorials. The assembly circumambulates the altar burning incense as they chant the sacred name of "Jade Capital Radiance Sovereign." The ritual culminates with the recitation of the "Scroll-Raising Text" as the High Priest kneels to complete the ceremony with talismanic seals. This solemn process, employing distinctive Daoist methods of water-fire refinement and deity summons, facilitates the liberation of wandering souls through sacred ritual.

This passage meticulously documents a Daoist ritual liturgy (Zhaijiao), detailing the complete procedure of the "Raising the Chime and Rolling Up the Curtains" ceremony. The ritual begins with paying homage to the Three Pure Ones (Sanqing):

First, the ceremonial chime is struck as the High Priest (Gaogong, the presiding ritual master) offers incense and bows in sequence to the highest deities: the Jade Pure (Yuqing, Celestial Worthy of Primordial Beginning), the Upper Pure (Shangqing, Celestial Worthy of Numinous Treasure), and the Great Pure (Taiqing, Celestial Worthy of Dao and Virtue). The chime-holding priest guides the ritual tempo while the High Priest advances slowly holding an incense burner.

Next, the Cantor (Dujiang, the chanting priest) leads the assembly through the Earth Gate (the altar entrance) as the High Priest recites the entrance incantation. Participants stand according to prescribed directions—the High Priest first offers incense toward the East (with identical rites for other directions), while the chime priest directs the worship of celestial deities from nine sacred directions: the cardinal points (East, South, West, North) and intercardinal directions (Northeast, Southeast, Southwest, Northwest), along with the Twelve Heavenly Layers above and Nine Earthly Realms below.

Approaching the main altar, the High Priest silently recites mantras while visualizing divine descent. After three collective bows, the Cantor leads the hymn "Homage to All Masters" as the High Priest proclaims the "Guardian Spirit Incantation." Ritual drums are struck for the "Kindling the Brazier" ceremony (inviting deities), followed by another drumbeat from the Cantor.

The ceremony proceeds to the "Dispatching Officials" phase—where the High Priest announces his ritual rank (representing divine authority) to summon sacred beings. Two Daoists offer wine and confessional prayers before the altar, while three others recite the fasting petition. The presiding priest then invites the chief patron (Zhaiguan) to offer incense with three bows.

The "First Incense Offering" begins: the incense attendant presents offerings to the four cardinal directions in sequence, the Cantor offers incense at the Jade Pure imperial burner, and the High Priest burns the first incense talisman while silently chanting. The assembly sings the "First Incense Hymn" before the patron is again invited to offer incense. The High Priest then leads the recitation of the "Chapter of Demon Kings" scripture ("The Human Path is Frail"), describing the hardships of spiritual cultivation.

This is followed by the "Second Incense Offering": the attendant presents incense to the four intercardinal directions, the Cantor offers at the Upper Pure imperial burner, and the High Priest burns the second incense talisman. Through precise movements, chants, and incense offerings, the ritual constructs a sacred space for communion between humanity and the divine.

This scripture describes the complete procedure of incense offering and ritual prostration in Daoist Zhaijiao (purification ritual) ceremonies. The ceremony begins with the participation of both the ritual officer (Zhaiguan) and Daoist priests. First comes the Threefold Incense Offering, presenting incense respectively to the Taiqing realm (the highest Daoist celestial realm), the imperial incense burner, and the sacred altar (Dong'an).

Under the guidance of the bell master (Zhiqing), the assembly then proceeds to bow and offer incense to the Lingbao Heavenly Venerate in the eastern direction, kneeling to recite repentance texts. The ritual continues sequentially through the four cardinal directions (east, south, west, north) and the four intercardinal points, concluding with similar rites for the zenith and nadir.

During the ceremony, the high priest (Gaogong) and assisting priest (Dujiang) stand at specific positions (the Ghost Gate and Celestial Gate respectively), visualizing nine-colored light illuminating the ten directions while performing cultivation techniques like saliva swallowing (Yanye) and reciting esoteric incantations. This is followed by Pacing the Void circumambulation (Buxu) and the Demon Subduing ritual at noon.

The ceremony includes praise sections like the Nine Yang Songs and Return to the Divine Abode. During the Three Daily Audiences (morning, noon, and evening), each circumambulation features specific hymns such as "Prostrating to the Supreme." Finally, the assisting priest chants the scripture title while the assembly bows three times to the Limitless Great Dao, the Thirty-Six Sacred Scriptures, and the Great Master of Mysterious Center, concluding with the invocation "Jade Talisman Absolving Sins Heavenly Venerate."

Through strict directional sequences, prescribed movements, and sacred hymns, the ceremony constructs a complete Daoist sacred space.

This passage describes the complete ritual procedure of a Zhaijiao (purification ritual) from the Lingbao Jade Mirror scripture in Daoist practice. The ceremony consists of several key stages:

The formal commencement begins with the chief ritual master (Gaogong Fashi) kneeling to present jade tablets (Daoist documents) to the Three Officials (Heavenly Official, Earthly Official, and Water Official) while reciting confessional texts. This is followed by the chanting of incantations to summon divine generals, the sounding of ritual chimes (a Daoist ritual instrument) to dispatch Fulu (talismans and registers), and hymns praising the virtues of the Supreme Savior of Suffering Celestial Worthy (Taiyi Jiuku Tianzun).

The next phase involves presenting memorial petitions. The chief ritual master prostrates before the Supreme Savior Celestial Worthy while an assisting priest (Biaobai) reads the petitions. After the chimes sound and the petitions are burned, confessional texts and official documents (communications to deities) are recited. The master of ceremonies (Dujiang) guides participants in confirming their ritual positions before the chief ritual master initiates the liturgical procedure (Keyi).

The concluding segment sees priests performing sequential steps including Shen visualization (cunsi), incense offerings, and altar closing rites (fulu). The incense master (Shilu) guides participants in orderly withdrawal from the altar space, while the chief ritual master collects the ceremonial tablets (yiejian) used for audience with deities. During the recessional, the incense master leads the procession to the main altar for final incense offerings and kneeling gratitude.

The dedication phase follows, where the patron (Zhaiguan) offers incense with three prostrations. The master of ceremonies leads the assembly in reciting the Twelve Vows, while the ritual supervisor (Jianzhai) presents incense at the master's altar. The congregation chants scriptures to dedicate merit, after which the incense master guides them to the master's hall for final incense and recitation of the Hymn of Refuge in the Supreme Dao, concluding the morning audience ceremony.

The second section details the noon audience ritual, which follows similar procedures to the morning ceremony but with specific incense offering sequences: first to the south, west, north, and east; second to the southeast, southwest, northwest, and northeast; and finally to the zenith and nadir. This is followed by veneration of the Five Sacred Peaks (Eastern, Southern, Western, Northern, and Central), each with specialized confessional texts and invocations of corresponding Celestial Worthy's sacred names.

The entire ceremony, through its meticulously regulated steps employing ritual implements, incantations, and documents to communicate with deities, exemplifies the rigorous procedural nature and sacred character of Daoist Zhaijiao liturgy.

This passage describes the specific procedures for the Zhaijiao (purification ritual) recorded in the Daoist scripture Lingbao Yujian (Precious Mirror of Numinous Treasure). There are two main formats: the Three-Day Nine-Ceremony ritual (conducting nine ceremonies over three days) and the One-Day Three-Ceremony ritual (three ceremonies in one day).

In the Three-Day Nine-Ceremony format, Daoist priests first invite the Three Pure Ones (Sanqing, the highest Daoist deities) to descend, followed by chanting the ten verses of "Jade Capital Pacing the Void." During the ceremony, priests take turns stepping forward to circumambulate the ritual altar at a measured pace. The Dujiang (chief ritual master) guides participants in following the rhythm of the Pacing the Void (a ritual circumambulation practice), while the Zhiqing (ritual director) leads the assembly in paying homage to the Supreme Lord (Daoist patriarch). At the conclusion of each Pacing the Void verse, all chant "Shan" (auspicious) and perform one prostration before proceeding with the measured Cloud-Stepping Pace (a Daoist ritual walking pattern called Yubu).

For the midday ceremony in the One-Day Three-Ceremony format, the chants shift to "Controlling the Reins to the Ten Directions," "Great Dao Master," and "Mysterious Silence in the Qionglin Perfect Garden." The Huaxia step (a ceremonial gait) is used when returning to position before commencing other fixed procedures. At the ritual's conclusion, the Gaogong (chief altar master) recites the White Jade Talismanic Edict for the Nine Darknesses and the Jade Talismanic Edict for the Nine Darknesses (both used for soul salvation), then prostrates before the Celestial Worthy Who Delivers from the Nine Darknesses (deity overseeing hell's punishments) — procedures identical to the morning ceremony.

Detailed steps for the first evening ceremony: The Gaogong first announces the ritual procedures, then offers incense in three sequences — first to the north, east, south, and west; second to the northwest, northeast, southeast, and southwest; third to the upper and lower realms. This is followed by the Five Planets Repentance rite, with the Zhiqing leading the assembly in praising the "Celestial Worthy of True Light's Illumination." Subsequent repentance rites honor the Solar Palace, Lunar Palace, and Stellar Palace, praising respectively the "Celestial Worthy of Wise Light's Radiance" and "Celestial Worthy of Flowing Light's Illumination," accompanied by corresponding penitential verses. The Water Mansion Repentance then honors the "Celestial Worthy of Cavernous Abyss's Samadhi," concluding with praises to the "Most True Scripture Treasure Celestial Worthy" and "Jade Capital's Supreme Celestial Worthy."

The Dujiang then performs demon-dispelling rituals, after which the Zhiqing again invites the Three Pure Ones. In the Three-Day Nine-Ceremony format, the Nine Yang Songs are chanted at morning ceremonies and Nine Yin Songs at evening ceremonies, while midday ceremonies feature ten extended Pacing the Void verses. Each day's morning and evening ceremonies follow fixed opening and closing sequences.

This scripture meticulously documents the multi-day worship procedures of Daoist Zhaijiao (grand purification rituals). The ceremony is conducted in three daily sessions—morning, noon, and evening—each with specific deities to venerate and corresponding talismanic texts.

During the first day's morning session, the presiding priest (Gaogong) employs two ritual implements: the Shenxiao Golden Slip and Shenxiao Jade Slip, presenting memorials to the Celestial Worthy of Universal Salvation (a Daoist deity symbolizing the deliverance of all beings). The noon and evening sessions involve paying homage respectively to the Celestial Worthy of Zhuling Who Delivers from Mortality (a deity overseeing salvation rites) and the Celestial Worthy of the Wheel-Turning Sage King (a divinity governing reincarnation). The ritual objects used include the Golden Book of Nine Heavens' Sacred Edicts with Cinnabar Script (a golden register recording celestial methods) and the Talismanic Mandate for Ascension to Truth (a charm for guiding departed souls).

From the second day onward, the ritual structure follows a similar pattern but with variations in venerated deities and implements. The morning session venerates the Celestial Worthy of the Dharma Bridge and Great Deliverance (a deity aiding passage through suffering), while the noon session employs the Sacred Edicts of the Nine Heavens for the Zhongyuan Festival (ritual texts for the Ghost Festival). The evening session uses the Talismanic Mandate for Ascension from the Lower Realm (charms assisting souls' transcendence).

The ceremony reaches its climax on the third day. The morning session honors the Celestial Worthy of the Alchemical Fire Realm (symbolizing purification through fiery refinement), utilizing the Sacred Edicts of Solar Refinement of Form (scriptures for physical cultivation). At noon, participants venerate the Celestial Worthy of Golden Tower Manifestation (a divine embodiment of the celestial court), employing the Jade-Script Thunder Texts of the Longevity Slips (charms for longevity prayers). The evening session features the Sacred Edicts of Lunar Refinement of Form (scriptures for cultivation via moonlight) and the True Talisman for Erasing Death and Elevating Life (a charm for removing death records).

Spanning multiple days, the ritual maintains its core components—repentance, talismans, and memorials—while other procedures adhere to established protocols. After the third day's morning session, all Daoist priests conduct a Heaven-Offering Ceremony, presenting tributes to the Three Treasures (Dao, Scriptures, and Master) and the sages of the Nine Heavens. Upon concluding the eighth day's rites, a Thanksgiving Jiao (gratitude offering) is performed. Each morning session is followed by a special imperial meal offering, with detailed procedures recorded separately.

For the closing, participants gather in the Master's Hall where the Gaogong offers incense, followed by the Zhaiguan (fasting official). The Zhiqing (priest responsible for the chime stone) chants the sacred name of "The Jade Purity Celestial Worthy Who Purges Defilement," while the Dujiang (lead cantor) guides the final purification segment.

This scripture describes the complete procedure of a Daoist zhaijiao (purification ritual) liturgy. The ceremony begins with priests reciting the "Incantation for Purifying Defilements" to sanctify the ritual space, while all participants collectively praise the "Celestial Worthy of the Golden Truth Who Expounds the Teachings" (a revered Daoist deity title). The master of ceremonies then leads the procession around the altar while burning incense, as the chief ritual master (gaogong fashi) petitions the deities before the ceremonial curtain.

The ritual comprises several key components: During the incense-offering and altar-ascension, participants chant the "Hymn for Opening the Hall," while the cantor (dujiang, the priest responsible for liturgical chanting) guides the assembly in paying homage to ancestral masters. The chief ritual master recites the "Incantation for Guarding the Numinous" to protect the sacred space. Following this, the ritual drum (a Daoist ritual instrument) is sounded, and the chief priest performs the "Kindling the Censer" ceremony, after which the assembly again strikes the ritual drum in unison.

The chief priest then formally invites the sacred beings to descend according to the established liturgy (keyi), with all participants bowing to the Ten Directions' Celestial Worthies (Daoist deities). During the repentance segment, the cantor leads the congregation in ten-directional confessions, while the chief priest makes ceremonial bows successively to the five cardinal directions—east, south, west, north, and center—reciting the corresponding sacred texts (zhenwen) for each orientation. As these texts are burned, the assembly chants in unison, "May the golden dragon arise to safeguard."

The latter stages include reading memorial documents (petitions to deities), burning these petitions, paying respects to the Three Pure Ones (Sanqing, the highest Daoist deities: Jade Pure, Upper Pure, and Supreme Pure), and presenting memorial slips to the Three Officials (heaven, earth, and water). The ceremony concludes with the chief priest reciting the verse: "Time flows swiftly, the sun's shadow moves unseen," expressing the fleeting nature of time contrasted with the eternal Dao, while praying for the protection of the nation by the August Heaven and Sovereign Earth (celestial deities).

Through its rigorous procedures, specific incantations, and ritual movements, the entire ceremony constructs a sacred space for divine communication, exemplifying the meticulous standardization characteristic of Daoist zhaijiao liturgies.

This passage describes the complete sequence of a Daoist Zhaijiao (purification ritual) Keyi (liturgy), which primarily consists of the following components:

The ceremony begins with participants paying respects to the Three Treasures of Daoism (Dao, scriptures, and masters) in the ten directions (representing the four cardinal points, four intermediate directions, and the zenith and nadir). Prayers are offered for all beings to abandon evil deeds, cultivate virtuous actions, avoid calamities, and eternally dwell in peace and prosperity. This is accompanied by ritual elements such as the sounding of ceremonial bells and chimes, as well as incense burning.

The core segment follows, where the High Priest (Gaogong Fashi) leads the assembly through key procedures: the concluding incense offering (Fulu), recitation of the Twelve Vows, and Shen preservation (visualizing deities). Participants kneel and offer incense according to ritual protocols while the High Priest reads memorial documents addressed to the deities, all under the supervision of the Ritual Overseer (Jianzhai).

In the concluding phase, participants return their observed precepts, and the High Priest leads the chanting of hymns to escort the Six Guardian Deities back to the celestial realms. The ceremony culminates with the chanting of "Qingguang Huijia Tianzun" (Celestial Worthy Who Returns Radiance) as the priest guides the assembly in final incense offerings and prostrations before the Master's altar, completing the Four Concluding Vows.

The text frequently mentions "Zhiqing ju," referring to the ceremonial chime strikes by the Chime Master that signal transitions between ritual segments. Through bell chimes, scripture recitation, incense offerings, and deity visualization, the entire ceremony embodies the Daoist cultivation principle of "refraining from all evil while practicing all good."

This passage provides a detailed account of the Daoist "Refinement and Salvation" (Liandu) ritual, outlining the complete ceremonial procedure for guiding departed souls toward liberation. The ritual follows a meticulously structured sequence:

The ceremony begins with the presiding priest (Gaogong) striking the ritual ruler and proclaiming the Nine Authentic Precepts—ethical guidelines established for the deceased's spiritual cultivation. This is followed by the issuance of various Fulu (talismans and registers, Daoist sacred documents for divine communication) and the recitation of disciplinary texts. Wielding a sword, the priest sprinkles purified water while targeting the "Three Corpses" (Sanshi)—malevolent spirits believed to reside within the human body according to Daoist cosmology—using incantations to eliminate these demonic obstacles to spiritual progress.

The ritual's core involves the "Passage Through Five Gates of Suffering," symbolizing the soul's transcendence through five trials. The priest arranges silver coins into the Big Dipper constellation pattern on the ground, accompanied by forty-nine small banners grouped in sevens. During this phase, the "Spirit-Returning Incantation" is chanted, invoking the power of the Northern Dipper to elevate the departed soul.

The ceremony then progresses to the "Refinement Through Water and Fire" phase—a symbolic purification ritual. The priest performs the Gangbu (Pacing the Void, a special Daoist ritual walking pattern) before symbolic containers representing water and fire, casting Fulu while summoning the Solar Sovereign (Taiyang Dijun) and Lunar Empress (Taiyin Huangjun), along with the Water and Fire Marshal deities for assistance.

The ritual culminates with the burning of memorial petitions (addressed to celestial beings) and the ceremonial invitation of the Queen Mother of the West (referred to here as "Most Perfect Golden Mother Primordial Sovereign") to descend with nine-colored divine light, completing the refinement process. Integrating diverse Daoist practices including incantations, ritual movements, and hymns, the entire ceremony harnesses sacred power to purify departed souls and facilitate their liberation from suffering.

This passage describes a soul salvation ritual from the Taoist Lingbao Jade Mirror scripture, featuring core procedures like water-fire refinement and talismanic invocations. The high priest (gaogong) guides deceased souls through purification and rebirth via sacred ceremonies.

The ritual commences with the priest invoking primordial yang energy from deities like the Compassionate Father of Primal Yang (an epithet of Dongwanggong, the Eastern King) and the Fusang Emperor. Special talismans are deployed sequentially—the Water Talisman using yellow crystal as medium, and the Fire Talisman symbolized by a crimson alchemical furnace—each accompanied by specific incantations to summon elemental powers.

Next, ten-directional flying celestials (guardian generals) and divine kings are summoned to witness the ceremony. Through "four recommendations" (pledge documents) and "four guardians" (directional protection talismans), a sacred covenant is established. The priest moves to the water altar to invoke the Water Marshal for "aqua refinement," casting nine rebirth talismans, then proceeds to the fire altar where the Fire Marshal performs "igneous refinement" with another nine rebirth talismans.

During the pivotal "cross-refinement" phase, ritual banners are burned to symbolize the dissolution of old forms, while the "Heaven's Primordial Water Incantation" (based on Yijing cosmogony) catalyzes new life. Eighteen Great Cavern Talismans (advanced fulu) are then burnt, each harmonized with primordial qi fields to facilitate the soul's transformation—achieving "five-spirit unification" (fusion of visceral deities) and "jade-infant metamorphosis" (shen transcendence).

Finally, through nine cosmic-tier talismans (aligned with the nine heavens) and an apotheosis talisman, the soul undergoes yang-shen transmutation from yin-substance under the nine celestial qi. The ritual concludes with the souls being received by the Infinite Salvation Heavenly Worthy (a Taoist salvific deity). The entire liturgy strictly follows the cantor's (zhijing) rhythmic recitations, embodying Taoism's yin-yang alchemical cosmology.

This scripture describes the complete sequence of a Daoist Zhaijiao Keyi (purification ritual), which primarily includes the following elements:

The ceremony begins with the High Priest (chief officiant) reciting the yellow Fulu (talisman) containing Daoist proclamations, followed by chanting the Great Ascension Incantation. During the ritual to elevate departed souls, the Wisdom Hymn is sung to guide spirits back to their proper realms while bidding farewell to the Three Treasures (Dao, Scriptures, and Masters). Subsequently, the Five Directional Youth Attendants are respectfully invited to escort souls across the bridge, accompanied by recitation of the Three Chapters of Demon King scripture, concluding with burning offerings and expressing gratitude.

Prior to the formal commencement, Daoist practitioners gather in the Master's Hall where the Zhiqing (ritual director) leads the assembly in chanting the sacred name of "Jade Purity Filth-Cleansing Celestial Worthy" to purify the space. The Dujiang (assistant officiant) then guides the recitation of the Filth-Cleansing Incantation as all participants bow reverently. This is followed by the incense circumambulation ritual, with chanting of the Incense-Burning Hymn, while the High Priest proclaims the Protective Numen Incantation to safeguard the altar.

After striking the ritual drum, the High Priest performs the "Chuguan" (summoning celestial generals) as participants take their designated positions. The formal invitation of deities commences, with immortals being respectfully welcomed in two flanking processions. The High Priest prays for the descent of the Ten Directional Sacred Ones, recites the Yellow Path Incantation, and kneels to petition the Shenxiao lineage deities (Four Shenxiao Masters and Four Emperors).

Guided by the celestial music of Taiqing (Great Purity), Shangqing (Upper Purity), and Yuqing (Jade Purity), the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun) are successively welcomed. The High Priest announces their arrival and leads the congregation in obeisance. The ritual banquet is then arranged, featuring three ceremonial offerings (initial, secondary, and final), interspersed with flower scattering, altar circumambulation, incense presentation, and libation rituals.

The High Priest performs Gangbu (cosmic pacing steps) while burning memorial petitions. The ceremony concludes with sending deities back to their abodes, chanting the Return Chariot Hymn and Yellow Path Incantation, as participants visualize the deities. The High Priest performs the Fuliu (closing the divine invitation). The final segment involves chanting the Sage Virtue Hymn at the offering-burning site, with the Biaobai (proclamation officer) leading merit dedication and mutual expressions of gratitude.

The entire ceremony demonstrates rigorous structure, incorporating music, scripture recitation, ritual steps, and offerings to form a complete Daoist liturgical sequence.

During the liberation ritual (fang sheng), Daoist practitioners gather before the altar. The qing leader (zhì qìng, the Daoist responsible for striking the ritual chime) first guides the assembly in chanting the "Pacing the Void" verses (bù xū cí, a type of liturgical hymn), after which the ritual declarant (biǎo bái, the Daoist in charge of reciting petitions) commences the ceremonial proceedings.

The assembly then reverently invites the Celestial Worthy of Longevity and Life Preservation (Chángshēng Bǎomìng Tiānzūn, a Daoist deity presiding over life extension) to descend, as the declarant reads the liturgical text (kēyí wénshū). Following the recitation of liberation mantras, the declarant again presents petitions, this time inviting the Celestial Worthy of Carefree Joy (Xiāoyáo Kuàilè Tiānzūn, embodying spiritual liberation) to manifest.

The ceremony continues with the declarant chanting mantras and reading petitions to summon the Celestial Worthy of Boundless Blessings (Fúshēng Wúliàng Tiānzūn, bestower of immeasurable merit). A Daoist priest wearing ritual vestments then performs the central act of the liberation rite, reciting the specialized liberation invocation (fǎng shēng fǎyǔ). At this moment, the entire assembly joins in scripture recitation, again led by the qing master's chants.

Finally, the declarant guides participants in performing merit dedication (huí xiàng, transferring spiritual merit to all beings), concluding the assembly with a four-line gatha summarizing the ritual's aspirations. After the ceremony concludes, the participating Daoist officials withdraw in proper sequence. This account derives from Volume Three of the Numinous Treasure Jade Mirror (Língbǎo Yùjiàn), which details the procedural instructions for liberation rituals.