《靈寶玉鑑》Vol. 33

This passage documents various talismanic incantations (fulu) from the Lingbao Jade Mirror scripture used in the Universal Salvation Grand Rite (Pudu Dazhai), primarily for delivering different types of deceased souls. Each talisman corresponds to specific circumstances of the departed, accompanied by its respective mantra.

The first talisman delivers souls who perished from financial disputes, fire disasters, or unresolved grievances. The mantra conveys: "The Compassionate Lingbao Heavenly Lord (Lingbao Tianzun) pursues salvation to resolve enmities, erasing sins recorded in the Northern Yin hells. This true talisman harmonizes Yin-Yang, assisting their ascension to the Vermilion Mansion (Zhuling)"—a Daoist purgatory in the southern fire realm for refining souls.

The second talisman specifically resolves karmic grudges across lifetimes. The chant describes how souls confront each other in the Cold Courts (hanting, the underworld tribunal), with generational hatreds difficult to dissolve. The true talisman enables deliverance and reconciliation for rebirth.

The third addresses souls entangled in prolonged debt disputes. The incantation states the Lingbao talisman descends to the Dark Capital (Youdu, the underworld), severing attachments, erasing the Black Registers (sin ledgers), and commanding prison officials to obey its decree.

The fourth delivers prisoners who died incarcerated. The mantra proclaims: "This numinous talisman universally declares to the netherworld—release the confined souls! Grievances dissolve with virtuous thoughts, karmic retribution lightens. The Merciful Lord (Jiuku Tianzun) brings salvation, opening the Snowy Gates (metaphor for heavy karmic barriers)."

The fifth specializes in delivering deceased monastics (monks, priests, and nuns). The chant explains Lingbao scriptures uplift souls, dissolving karmic burdens, dispelling demonic obstructions, refining them in the Vermilion Mansion until returning to the Solar Palace (symbolizing pure Yang realm), where Dao virtue spontaneously manifests.

The sixth liberates violently deceased servants and slaves. The verse mentions the Jade Pure (Yuqing, referring to Primordial Heavenly Lord Yuan Shi Tianzun) registers deliver untimely dead, opening the Eternal Night Prefecture (underworld) to save souls from the Nine Darknesses (deepest hells). The true talisman mediates confrontations, freeing them from the netherworld.

The seventh summons Five Peaks' divine officers to trace souls cursed to death. The incantation states: "The Five Extremes' numinous edict descends to Fengdu (ghost city). Officers of the Five Sacred Mountains retrieve souls, mediating harmony, nullifying curses for joint ascension to heaven." Mountain Tribunal officials are commanded to locate these spirits.

The final "Harmonizing Curses Ascension Talisman" declares: "The Jade Pure bestows this decree, promulgating through Nine Darknesses to save lingering souls and deliver cursed spirits. The departed receive the talisman's reconciliation, abandoning grievances to collectively enter the Heavenly Gate."

All mantras conclude with "urgently urgent as the law commands" (jiji rulüling), demanding immediate execution of divine ordinance. These talismans exemplify Daoist liturgical practices (keyi) that mediate Yin-Yang realms and deliver souls through ritual.

This passage records several salvation talismans (fulu) from the Daoist scripture Lingbao Yujian (Precious Mirror of Numinous Treasure) for redeeming souls who died under different circumstances. Each talisman, issued through the Lingbao Mandate (the highest divine decree in Daoism), serves to liberate specific types of deceased spirits.

The first talisman redeems souls who perished due to debt disputes. When the Lingbao True Talisman descends to the underworld, those trapped in the Frozen Hell because of financial conflicts may now resolve their grievances. Following the talismanic decree, they attain liberation to cultivate at Zhuling (a sacred Daoist site for soul refinement), practicing alongside other virtuous spirits.

The second talisman specifically aids souls murdered by bandits. The numinous decree announces to all victimized spirits in the underworld that the cycle of vengeance may cease. According to the talisman's power, they are redeemed to the Southern Metropolis (a realm of eternal life in the south), their forms restored to enjoy unfettered joy.

The third addresses souls lost at sea. Yuanshi Tianzun (the Daoist supreme deity) bestows this decree, employing the Great Method to save these wandering souls, delivering them from eternal darkness and granting rebirth opportunities.

The fourth talisman liberates souls killed by wild beasts or venomous creatures. The Lingbao Mandate opens the underworld path, releasing these spirits from karmic entanglements with predators, mitigating their karmic burdens, and enabling cultivation at Zhuling for salvation.

The fifth assists deceased Daoist practitioners with shallow cultivation. The Jade Pure Treasure Register (a sacred document of Yuanshi Tianzun) descends to the underworld, shattering the Iron City of hell. These practitioner souls regain consciousness, obtaining human rebirth to continue cultivation until achieving ascension.

The sixth handles souls detained by temple deities. The urgent Lingbao Mandate searches shrines for wrongfully imprisoned spirits. Temple deities concealing such souls face punishment at Fengdu (the underworld capital), while the liberated souls cultivate at Zhuling for renewal.

The seventh redeems souls perished in floods or fires. The Lingbao True Talisman revives these victims in the underworld, relieving bodily suffering, swiftly delivering them from darkness to cultivate at Zhuling before ascending to the Southern Metropolis.

The eighth aids merchant souls who died abroad. The Supreme Treasure Register's numinous verses redeem these spirits, opening prison gates in the underworld, allowing cultivation at the Solar Palace (a Daoist celestial realm) for ascension.

The final talisman relieves homeless souls who froze or starved to death. [Translation ends where original Chinese text concludes]

This is a set of Daoist talismans (fulu) recorded in the Lingbao Yujian, primarily used for the salvation of souls who died unnatural deaths. Each talisman corresponds to spirits who perished under different circumstances, employing specific incantations and mystical sigils (esoteric symbols used in Daoist ritual arts) to facilitate their liberation.

The first talisman is the "Jade Purity True Talisman" (Yuqing Zhenfu), specifically designed to save souls suffering from cold and hunger in the "Three Paths" (santu, referring to the three miserable realms of hell, hungry ghosts, and beasts). The incantation conveys that the true talisman of the Jade Purity Celestial Worthy (Yuqing Tianzun, one of the highest Daoist deities) descends to release these souls from the darkness, granting them nourishment, rebirth of flesh and bones, and ultimately refining their forms to ascend to the Southern Immortal Capital.

The following talismans target spirits who died under other circumstances:

The "Talisman for Those Fallen in Battle" (Zhui Zhu Junzhen Douwang Fu) is used for deceased soldiers, invoking the Great White Star Lord (Taibai Xingjun, the stellar deity of war) and the Great Unity God (Taiyi Shen, the North Star deity) to pacify their grievances, reconciling them with former enemies so they may ascend together to Taiwei Heaven (one of the celestial realms).

The "Talisman for Infant Souls" (Du Yingtong Fu) is dedicated to deceased children, beseeching the compassion of the Numinous Treasure Celestial Worthy (Lingbao Tianzun, one of the Three Pure Ones) to guide these young souls beyond the suffering of the Three Realms, allowing them to be reborn as immortal youths.

The "Talisman for Suicide by Hanging" (Zi Yi Fu) aids those who took their own lives by hanging. These spirits, often trapped in the underworld due to unresolved grievances, are reconciled with their karmic adversaries through this talisman, enabling their transcendence.

Other talismans include:

• "Talisman for Violent Deaths" (Shashang Sihun Fu): Resolves karmic debts of those who died by violence.
• "Talisman for Drowning Victims" (Nishui Sihun Fu): Calls upon river and sea deities to save souls lost in water.
• "Talisman for Victims of Ancient Plagues" (Fulian Guzhu Sihun Fu): For those harmed by the "Three Corpses and Nine Worms" (sanshi jiuchong, malevolent spirits believed to reside in the human body).
• "Talisman for Poisoned Souls" (Zhongdu Siwang Fu): Liberates those who died from poisoning.

The final set consists of auxiliary talismans:

• "Talisman for Resolving Grievances" (He Yuan Shi Dui Fu): Mediates conflicts between the deceased and the living.
• "Talisman for Purification" (Jie Hui Fu): Used alongside the "Nine Phoenixes Talisman for Dispelling Filth" (Jiufeng Pohui Fu) to cleanse impure energies.
• "Talisman for Summoning Celestial Healers" (Zhao Tianyi Fu): Invokes the Jade Emperor (Yudi), the Three Sovereigns (Sanhuang), the Great Unity God, and the Great Peach Health Deity (Taokang Dashen, a divine healer) to provide healing.

Each talisman concludes with the phrase "Jiji rulüling" ("Swiftly, in accordance with the statutes"), a common Daoist incantation indicating immediate execution of divine will. These talismans embody the Daoist philosophy of compassionate salvation for those who met untimely deaths.

This passage records the incantations and rituals for summoning the Celestial Physicians (divine healers of the heavenly realm) from the Daoist scripture "Lingbao Jade Mirror." The content can be divided into several key components:

First, it invokes celestial generals like the "Venomous Fierce Tiger" and "Fire-Casting Heavenly Warriors" to exorcise malevolent spirits and pathogenic influences. Simultaneously, it petitions the Five Viscera Deities (spiritual counterparts of the heart, liver, spleen, lungs, and kidneys) to safeguard physical wellbeing, while mobilizing the underworld forces of Fengdu (the Daoist netherworld) to establish ghostly encampments for containing evil entities.

Next comes the summoning of the Celestial Physician hierarchy, including the Great Sage of Celestial Medicine and the Primordial Spirit of Earthly Medicine, who arrive bearing immortal elixirs and spiritual remedies to heal both departed souls and living patients. Special mention is made of the "Northern Pole's Imperial Edict" (a document from the Great Emperor of the Northern Dipper), which can command countless deities—among them the Celestial Physicians specifically tasked with eradicating diseases.

The incantation repeatedly concludes with the standard Daoist formula "urgently, urgently, in accordance with the statutes and ordinances," emphasizing immediate execution of divine commands. It also references the "Five Primordial Qi" (the vital energies of the Five Phases) that can harness medicinal potency to cure illnesses, and the auspicious "Qilin Messengers" (mythical celestial beasts) who descend bearing remedies.

For specific ailments, specialized incantations target the five viscera, restoring each organ to its proper function while dispelling pathogenic influences. Unique talismans like the "Limb-Rejoining Talisman" and "Tongue-Settling Talisman," inscribed with cinnabar on blue paper while invoking the stellar deities of the Northern and Southern Dippers, are prescribed for treating physical trauma and reattaching severed limbs.

The text culminates with the decree of the Jade Purity Primordial Heavenly Worthy (one of Daoism's supreme deities), commanding the Celestial Physicians to heal all beings—even reviving withered bones and universally saving humanity. The entire ritual embodies the Daoist concept of "healing through divine means," employing incantations to mobilize the cosmic powers of heaven and earth for eliminating disease and suffering.

These are Daoist talismans (Fulu) used for delivering deceased souls and alleviating various sufferings. Each talisman serves a specific purpose, accompanied by the incantation "urgently as the law commands" (jiji rulü ling) to signify immediate effect.

The "Talisman for Rebirth of Head, Tongue, Hands, and Feet" restores the deceased's physical form. Its incantation states: Through the power of the Supreme Venerable's sacred teachings, severed limbs regrow, granting souls complete bodies for swift transcendence.

The "Talisman for Reconnecting Limbs and Head" enables the deceased to regain whole form and spirit, allowing them to appear before the Jade Palace (high celestial realm in Daoism).

The "Talisman for Delivering Those Who Died in Prison Shackles" liberates souls from infernal imprisonment. Its vow promises to revive the withered dead, eternally freeing them from underworld dungeons.

The "Talisman for Delivering Victims of Fire" specifically aids souls perished in flames, invoking celestial healers (Tianyi) and the Great Deity of Karmic Cleansing to grant them release.

The "Talisman for Victims of Weapons" and "Talisman for Battlefield Deaths" assist fallen soldiers. Their incantations reference the White Star (Taibai, governing warfare) and the Supreme Unity Deity (Taiyi), pacifying military casualties and resolving karmic grievances.

The "Talisman for Widows, Orphans, and the Isolated" harmonizes Yin-Yang energies to provide new familial bonds for the desolate, lifting them from destitution.

Healing talismans include:

• "Talisman for Blindness": Harnesses solar/lunar energies to cure eye ailments
• "Talisman for Deafness": Restores hearing to the deaf
• "Talisman for Mutism": Returns speech to the mute
• "Talisman for Corpse-Transmitted Illness": Expels the Three Corpses (Sanshi, harmful entities residing in the body), elevating souls to the Purple Court (celestial realm)
• "Talisman for Grave-Induced Consumption": Treats tuberculosis caused by tomb geomancy

Every talisman concludes with "urgently as the law commands," asserting authoritative efficacy. Some emphasize "as the Heavenly Emperor decrees," indicating supreme divine mandate.

This scripture records the talismanic incantations (Fulu) from the Daoist Lingbao Jade Mirror used for curing various calamities and illnesses. It begins by describing the cosmic structure: Heaven is round, Earth is square, with the sun, moon, and stars each occupying their proper positions. To the left stands the Azure Dragon (Qinglong, guardian deity of the East), and to the right, the White Tiger (Baihu, guardian deity of the West).

The text then enumerates multiple healing and exorcistic talismans with their accompanying invocations:

For treating contagious diseases, the incantation states: "Celestial soldiers and generals (Tianding) descend to relieve suffering—what illness cannot be cured? Let efficacy be swift as the execution of divine law!"

The talisman for legal disputes proclaims: "By the power of the Five Phases (Wuxing)—Metal, Wood, Water, Fire, Earth—may pain dissolve and grievances in litigation be resolved. Let this talisman swiftly dispel misfortune, taking immediate effect as mandated by celestial decree."

The epilepsy-banishing talisman summons the fierce deities of Heaven and Earth, commanding the madness-inducing spirits to return to their original astral positions (Yuanchen), taking immediate effect "by the Supreme Deity's immutable law."

The antidote for gu poison declares: "The talisman from the Jade Pure Realm (Yuqing, highest Daoist paradise) penetrates the underworld, universally elevating sunken souls to the Vermilion Mound (Zhuling, southern land of immortality)."

For reviving victims of poisoning, it invokes the celestial physicians and medicine-bearing youths to "expel myriad ailments and harmonize the soul, merging wrongful deaths with the Dao's profound mystery."

The golden blade talisman for severing ropes petitions the Mysterious Numinous Great Deity (Xuanling Dashen) to manifest divine power, cutting bonds through the Supreme Celestial Worthy's (Taishang Tianzun) salvific decree, preserving bodily integrity.

To rescue drowned souls, it commands the Deity of Dark Waters (Mingling Dashen) to retrieve spirits submerged in the Yellow Springs, clearing their seven orifices clogged by silt so they may speak. It further harnesses the power of the Dipper Stars (Kuigang) to deliver confused souls trapped in watery depths.

Finally, the soul-deliverance incantations summon celestial healers, medicine youths, and the divine physician Bian Que (King Lu Bian) to "eliminate myriad ailments and harmonize souls, infusing them with vital Qi (vital energy) and restoring life's flow." Additional spells liberate plant spirits (those inhabiting grass and wood) and lingering ghosts, urging Heaven and Earth to illuminate all beings as the Three Lights (sanguang—sun, moon, stars) universally shine, rectifying malevolent forces and elevating the deceased.

Each incantation concludes with the imperative "Swiftly, swiftly, in accordance with the statutes!"—emphasizing immediate efficacy akin to enforcing celestial laws, reflecting Daoist ritual's emphasis on instant manifestation.

This scripture primarily discusses the talismans (fulu) and rituals used in Daoism for redeeming lost souls and purifying body and mind. The phrase "急急如律令" (quickly, as if by imperial decree) is a common concluding formula in Daoist incantations, signifying immediate efficacy.

The first section contains talismans for aiding wandering ghosts and orphaned spirits. Through the power of Yin-Yang energies, it assists various suffering beings (including birds and beasts) to attain liberation. The incantation mentions the Five Directional Emperors (Green Emperor, White Emperor, Red Emperor, Black Emperor, and Yellow Emperor) protecting human souls and vital energies (qi and blood), enabling purification of the five viscera and six bowels.

The second section describes bathing purification rituals. Daoism holds that after death, the soul requires cleansing of karmic obstructions accumulated during life. The "Hua Pool" (sacred bathing water) originates from the lunar essence of the Eastern Well constellation (a celestial mansion), corresponding with ocean tides. The scripture explains that while the physical form and qi dissipate after death, emotional attachments and karmic burdens still cling to the soul. These require purification through the Lingbao ritual bathing ceremony. The rite employs "Heavenly One True Water" (sacred water) and orchid-scented water infused with five fragrances, combined with specific incantations and mudras (ritual hand gestures used in Daoist practice), to cleanse the soul of impurities and achieve purity.

Finally, the text details practical instructions for using the talismans:

1. The Great Mysterious Divine Water Talisman requires forming the Jade Purity mudra with the left hand. After reciting the incantation, it is burned in a water vessel for use in the bathing ritual.

2. The Bathhouse Talisman manifests separate bathing spaces for male and female souls, requiring inscription with "Primordial Qi" (the original cosmic energy).

These talismans and rituals embody the Daoist belief in using sacred power to purify and redeem souls, emphasizing both internal and external cultivation. While external ritual purification is essential, true purity ultimately comes through awakening to the Dao (enlightenment).

This passage describes the Daoist ritual of soul purification for the deceased. Picture a jade-pure bathing chamber where crystal-clear thermal waters shimmer with silver ripples. Here, departed souls undergo spiritual ablution, their essences becoming translucent after washing away worldly impurities.

The ceremony begins with the priest reciting incantations to summon souls. The "Primordial Jade Script" (Yuanshi Yuwen) refers to sacred texts of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), while "Orchid Water" (Lantang) signifies celestial holy water. Two immortal attendants—the Jade Youth and Jade Maiden (symbolizing divine servitors in Daoism)—guide souls into the sacred pool amidst radiant light. During bathing, the Three Luminaries (sun, moon, and stars representing heavenly radiance) illuminate the souls, transforming their forms with celestial brilliance.

Key ritual components include:

• The Soul-Guiding Bathing Talisman (Yinhun Muyu Fu) requires facing north while forming the Celestial Sovereign Hand Seal (Tianhuang Jue) to channel Wood-phase vitality from the east
• Gender-specific bathing talismans employ the "Great Brahma Hidden Words" (Dafan Yinyu), visualized with the Jade Maiden of Supreme Mystery (Tai Xuan Yunü) sprinkling holy water from a treasure vase
• Chamber door talismans work in conjunction with the "Heaven-Purifying Earth-Cleansing Incantation" (Tiancheng Diqing Zhou) to sanctify the space

Post-ablution rituals involve celestial robing:

• The "Garment-Transforming Talisman" (Huayi Fu) manifests heavenly robes shimmering with five-colored auroras
• Recited while facing south, the priest performs three Yu Steps (Yubu—ritual footsteps) and taps teeth thrice
• The "Six-Ounce Immortal Raiment" (Liuzheng Xianyi), ethereal vestments of celestials, bestows dignified countenance
• Finally, the immortal attendants guide souls to venerate the Three Treasures (Dao, Scriptures, and Master) before partaking celestial delicacies

Through tripartite purification—water, light, and vestments—souls undergo spiritual metamorphosis to "ascend to the Divine Emperor's abode" (jishen dijia), the realm of immortals. The recurring phrase "urgently urgent as the law commands" (jiji rulüling) concludes all incantations, signifying immediate efficacy according to cosmic ordinance.

This passage comes from Volume 35 of the Lingbao Jade Mirror, detailing a specific Daoist cultivation technique.

The "right-side talisman" (Fulu) refers to the mystical diagram inscribed on the right side, while "exhaling eastern Qi" describes a breathing exercise where practitioners face east and exhale slowly while mobilizing their innate Qi (vital energy). The cultivator must then disperse this energy-activated Qi throughout their clothing—likely to imbue the garments with spiritual potency for protection or to aid in practice.

The Lingbao Jade Mirror is a key scripture of the Lingbao tradition. Such methods typically require oral transmission from a master, and untrained individuals are advised against attempting them independently. Here, "Qi" differs from ordinary breath; it denotes the intrinsic life force within the body, akin to what modern contexts might call "qigong energy."