《靈寶玉鑑》Vol. 36

The thirty-eighth volume of Lingbao Jade Mirror records the "Gate of Refinement and Rebirth," which expounds the core Daoist teachings on the nature of life and cultivation. Before the formation of the cosmos, there existed a void origin—when this emptiness reached its ultimate state, it gave birth to Shen (spirit). The spirit then transformed into Qi (vital energy), and the aggregation of Qi took form as the myriad beings. Tracing the origin of all things, they all depend on Qi; observing their end, they return to form. Thus, all transformations are rooted in form and Qi, which in turn originate from Shen, and Shen itself arises from emptiness.

The life bestowed by heaven is called "ming" (destiny), while what all beings receive is called "xing" (nature)—ming is Qi, and xing is Shen. When Shen condenses and Qi transforms, the Dao manifests within them. The changes of Qi generate life, and where there is life, there is death—this is the natural order. The changes of Shen, however, transcend life and death, neither arising nor perishing—this is the eternal truth. The transformation of Qi produces tangible forms, while the transformation of Shen leaves no trace. When a person dies, their form and Qi disperse, and the four elements (earth, water, fire, wind) return to emptiness, yet the clear and enduring nature within remains unchanged.

Therefore, the Lingbao Great Method establishes the practice of "refinement and rebirth": externally, setting up an altar of water and fire (symbolizing Yin-Yang), and internally harmonizing Kan (kidney water) and Li (heart fire). Through the nourishment of the nine primordial Qi (original energies) to sustain the Yuanshen (primordial spirit), and the cultivation of the five essences (Five Sprouts) to nurture the original Qi, combined with the illumination of the Three Lights (sun, moon, stars) to brighten the Dharma realm, and the circulation of the ten-directional revolving spiritual energy—all must be performed according to specific liturgical protocols. Yet the essential key lies in obtaining the "marvelous true Yang Qi of non-being," a substance without substance that achieves the "truth within truth," forming the sacred embryo and Dharma body, ultimately transcending Yin-Yang and the Five Phases to reach the state of neither birth nor extinction.

The foundation of cultivation is this: the Dao governs Shen, Shen governs Qi, and Qi governs form. Thus, cultivation must proceed step by step: refining form to merge with Qi, refining Qi to merge with Shen, refining Shen to merge with emptiness, and finally uniting with the Dao, where both form and spirit dissolve into the Great Void. This is the supreme state of "golden liquid refining the form and jade talismans preserving the spirit," where form and spirit both attain sublimity, merging with the Dao in truth.

Following this is the detailed liturgy of the "Lingbao Nine Refinements Rebirth Talisman Method": First, a refining altar must be established, with the Daoist assembly gathered in the fasting space. The Zhiqing (ritual master) begins by reciting purification incantations to cleanse the altar, while the Gaogong (chief officiant) circumambulates the altar, sprinkling purifying water. The Zhiqing then leads the Buxu (a ceremonial pacing). The Dujiang (assistant officiant) announces the positions of the ritualists, who don their ceremonial robes and proceed with the Sanxian Keyi (threefold offering ritual). The Zhiqing presides over the threefold offering, chanting hymns and confessions, reading memorials, and finally burning the petition to conclude the rite.

The Lingbao Jade Mirror (Lingbao Yujian) records this Daoist Refinement Ritual (Liandu) where priests first stand collectively to pay homage to the Celestial Worthy of Ninefold Light Refinement, a major Daoist deity. The presiding High Priest (Gaogong Fashi), as the ritual officiant, offers incense and kneels in reverence, reciting the Refinement Memorial before burning it while chanting accompanying hymns.

Next, the assembly bows to the Celestial Worthy of Universal Solar-Lunar Illumination, forming orderly ranks before the Refinement Altar. The chime master leads the congregation in devout worship of the Lunar Empress (Yuefu Taiyin Huangjun), sovereign of the moon palace. The High Priest kneels to recite the "Incantation for Gazing Upon the Eight Directions" and proclaims the "Precious Edict of the Great Yin" (Taiyin Baogao), sacred teachings of the lunar deity.

During the cultivation phase, the priest forms the Great Yin Mudra (Taiyin Jue) with the right hand, visualizing celestial white light entering through the right nostril. This light descends to the lower Dantian (three inches below the navel), circulates to the left kidney, ascends to the crown point (Kunlun, corresponding to Baihui GV-20), and finally projects from the right eye to merge with external energy one foot ahead. Simultaneously, golden lunar essence (Yuehua Jingqi) is inhaled and infused into ritual talismans (Fulu).

The incantation depicts the sacred moon essence (Yuepo): "The radiant moonlight, orchid-like and osmanthus-sweet, casts golden brilliance upon the spirit terrace (Lingtai), as the true Qi of the Water Palace (Kangong, northern aqueous realm) flows unimpeded." The "Precious Edict of Lunar Form Refinement" (Taiyin Lianxing Baogao) is then solemnly proclaimed, invoking lunar immortals including the Lunar Consort and the Yellow Blossom Stone-Scene Water Mother of the Moon Palace to refine devotees' physical and spiritual forms, aiding their ethereal ascent.

Holding the edict scroll, the priest chants an arcane formula: "The Taiyuan Jing (Scripture of Supreme Mystery) recorded in the Purple Tenuity Archives (Ziwei Yuan) reveals lunar essence-waters nourish the soul. At this sacred altar, through profound methods, may the Five Numinous Ladies (Wuling Furen, elemental spirits) manifest nine divine rays to illuminate the practitioner's Muddy Pellet Palace (Niwan Gong, upper Dantian)."

In the final phase, the priest performs the Steps of Yu (Bugang Tadou, cosmic dance), seals hand-mudras to channel Qi into a water basin, and submerges a talisman (Zhiwen Beiqi Fu) inscribed with vermilion on azure paper. The summoning incantation invokes lunar transformative power: "Eight Luminosities (Bajing, directional energies) converge as the Five Ancient Lords (Wulao) transmit secret formulas. The Jade Mechanism (Xuanji, Big Dipper) rotates Yin-Yang dualities while celestial dew purifies souls." The priest traces the Water Trigram (☵, Kan) over the water with focused gaze, silently repeating esoteric mantras ten times to complete the rite.

This scripture describes a complete Daoist solar refinement ritual, divided into several key stages:

First, the presiding high priest (gaogong) leads the assembly in paying homage to the Solar Deity (Sun God). Facing east toward the Fusang Palace (mythical abode of the solar tree), they recite incantations while the high priest kneels to proclaim the "Treasure Edict of Solar Refinement" - a special prayer for communicating with the solar deity.

During the ritual, the priest forms the solar mudra (specific hand gesture) and visualizes nine crimson rays entering through the left nostril, descending to the lower Dantian (energy center three inches below the navel). Following ancient cultivation methods, the vital Qi (energy) is circulated until it emerges from the left eye, merging with external energies nine inches from the face. Next, the priest inhales violet solar radiance to infuse into ritual talismans (fulu).

The incantations reference solar manifestations like "Zhujing the Solar Soul." The formal proclamation then invites celestial beings from the solar palace - including the Solar Emperor and Zhujing Boy (a solar deity manifestation) - to assist devotees in refining their physical forms, purifying their spirits for eventual ascension.

In the latter stage, the priest performs the Gangbu star-stepping (sacred footsteps) while casting vermilion-inked talismans into the Southern Fire Marsh (symbolic purification furnace). The chants invoke southern fire deities to help departed souls be reborn through flame purification, obtaining luminous new forms. The ritual concludes by tracing the Li trigram (Bagua symbol for fire) in the air while silently reciting secret mantras nine times.

The ceremony closes with praises to "the Boundless Heavenly Worthy Who Delivers Humanity," as the high priest returns to the altar for final incense offerings, completing the purification ritual (zhaijiao). References to "Lady of Western Han's Nine-Light Azure Gold" and "Primordial Golden Mother" denote the Queen Mother of the West (Xiwangmu), a major Daoist goddess.

This passage describes a soul purification ritual from the Daoist scripture "Lingbao Jade Mirror," which employs natural elements like water and moonlight to cleanse departed spirits. The ceremony consists of three core components: talisman drawing (Fulu), incantation recitation, and visualization (meditation).

First, the ritual master invokes the Celestial Venerable (Tianshi) to descend pure Qi (true vital energy) into the Hua Pool—a symbolic purification basin—to wash away the spirits' impurities and dispel darkness. The text mentions using the "True Water Talisman of the Exquisite Fruit and Pure Moon Celestial Venerable," written in cinnabar on emerald-green paper, which must be activated with the energy of the northern direction. The accompanying incantation emphasizes the cleansing power of yin energy (associated with the Water phases Ren and Gui), allowing the lunar essence (moon's Yin-spirit) to help the spirits reconstruct their ethereal forms.

Next comes the "Twelve River Sources Talisman," also inscribed in cinnabar on green paper. The master recites the spell thirty-two times while forming mudras (ritual hand gestures) and visualizing moonlight filling the oral cavity. By stirring the Hua Pool (mouth) twelve times with the tongue, the practitioner channels lunar energy into the water. The number twelve corresponds to either the twelve earthly branches (time cycles) or the twelve meridians, symbolizing celestial circulation.

The "Moon Yin-spirit Talisman" follows, invoking deities like the Yellow Emperor (Huangdi) and Great Unity (Taiyi) to assist in the liberation of souls. The incantation summons the Moon Palace's sovereign (Yuedi Yuanjun) and the Eight Luminosities (eight radiant phenomena), using jade fluid (saliva or refined energy) for internal and external purification. The master visualizes the western Moon Palace projecting five-colored light into the water basin, with golden rays revealing a lunar maiden (Ejing Shaonü) wearing a seven-sage crown and yellow robes. This celestial figure merges with the practitioner's ocular essence (Jing-Qi), ultimately illuminating the entire space with crystalline radiance.

The final incantations detail the moonlit energy's operation: "Yellow Essence Ignites Radiance" refers to activating lunar quintessence, while the "Five Sovereign Ladies" represent the feminine deities corresponding to the five viscera. Terms like "Red Child" (Chizi) and "Infant" (Ying'er) symbolize pure yang energy. Through harmonizing yin-yang forces ("returning yin to triple union") and circulating the Five Phases' energies (Wu-Qi), the ritual achieves its goal of spiritual purification.

This scripture describes a complete Daoist cultivation and salvation ritual, comprising several key components:

First, it portrays the transcendent image of an adept: robed in rainbow hues, treading upon cloud-light, roaming the immortal realms of the East. Clad in phoenix-feather immortal garments adorned with jade ornaments and golden bells, the left hand holds spiritual talismans (fulu) while the right bears tiger-seal ritual implements. Divine trees radiate light around them, their roots guarded by celestial toads (shenma) and crowns shimmering with radiance. Within the body, yellow crystals (neidan) illuminate as dark waters (essential qi) circulate, having received heavenly-bestowed golden texts and jade registers with their name inscribed in immortal palaces. Through absorbing lunar essence (yuehua) and uniting with true qi, they ultimately ascend to the violet mist immortal realm, paying homage to the Supreme Sovereign (Taihuang), achieving complete union with the Dao.

Next comes the method for using the "Jade Talisman of the Great Yin": it must be inscribed with cinnabar on blue-green paper during the You hour (5-7 PM) while facing moonlight. The accompanying "Jade Light Incantation of Pure Radiance" purifies the hun and po souls while cleansing the physical form.

Following this is the "Declaration of the Flying Mysteries of Great Yin," a complete cultivation formula. It describes wandering through silent immortal realms aboard jade chariots (qionglun), with divine elders (shenweng) assisting the Celestial Venerable. Wandering through golden net immortal realms, singing celebratory hymns. Through three recitations awakening profound mysteries, and five cycles comprehending the Great Dao. Within the golden-lighted immortal palaces, one encounters the important Daoist deities Wu Ying and Bai Yuan to left and right, holding yellow registers (huanglu) while the Great Unity (Taiyi) governs destiny. The adept prays for enrollment in immortal records and receipt of life-prolonging scriptures. Through pure recitation and tranquil meditation regulating all meridians, with the Imperial Unity (Diyi) safeguarding the spirit palace, one dons azure ritual skirts to ascend. Ultimately uniting with the profound mysteries of the Nine Heavens, achieving the enlightened state where "the Dao transmits through mystery."

Finally comes the prayer text petitioning the "Compassionate Father of Primordial Yang" (Dongwanggong, chief of male immortals) to descend true qi, assisting deceased souls in refining yin-substance for rebirth and physical transformation. This employs the "Fire Marsh Transformation Talisman" and "True Fire Descent Talisman," inscribed during the Wu hour (11 AM-1 PM) to harness southern fire-god power for purifying souls, enabling their reformation within golden light to wander freely in the Supreme Clarity (Taiqing). The incantation's concluding "Swiftly, swiftly, in accordance with statutes and ordinances" (jiji rulüling) embodies the imperative nature of Daoist talismanic commands.

This passage describes a ritual from the Daoist "Lingbao Jade Mirror" tradition that employs the True Fire of the Sun to refine and liberate departed souls. At its core, the ceremony summons the Fire Deities of the South (Bing-Ding) and the Solar Essence (Sun Soul) to purify wandering spirits and assist their celestial ascent.

The ritual begins with the master reciting incantations to invoke yang energy: "The Solar Essence refines the hun and po souls, golden radiance penetrates with luminous clarity, deities of the four directions unite in protection, the twin Fire Lords Bing and Ding descend." This is followed by prayers for the sunlight's universal illumination to elevate the departed, merging them with the Great Dao. Through the refinement of "Golden Liquid" (a Neidan term denoting pure yang essence), souls may transform into immortal forms.

The ceremony involves crafting two specific talismans (fulu):

The "Cast Fire Ten Thousand Miles Talisman" is inscribed with cinnabar on yellow paper. After reciting its mantra thirty-two times while forming the "Li Trigram Hand Seal" (reversed to the mao position), the practitioner visualizes sunlight filling the oral cavity. Holding the breath three times, this luminous qi is then guided into the "Fire Pool" - the ritual space symbolizing the refinement area.

The "Solar Soul Talisman," also written with cinnabar on yellow paper, incorporates formulas for harmonizing the Five Phases' energies. Through solar refinement of bodily essences, it facilitates the "Tenfold Spiritual Return" - an alchemical process culminating in immortal transcendence.

Central to the practice is visualization: The adept envisions five-colored auroras from the eastern sun streaming into the Fire Pool, where violet-hued qi manifests containing the seven-inch tall Solar Youth Yang Lord (a solar deity manifestation). This crimson-robed immortal merges with the practitioner's vital essences (jing, qi, and shen), transforming into flowing light that descends into the fiery marsh, creating a luminous sacred space bridging inner and outer realms.

The ritual concludes with the "Solar Essence Mantra," extolling the sun's virtues in nurturing creation and harmonizing souls, while beseeching the Jade Emperor (Daoism's supreme deity) to grant celestial registration. The incantation references cultivation methods like "ingesting dawn splendor" (absorbing morning solar essence) and wearing the Dragon Flower Headscarf, ultimately enabling ascension to the Purple Tenuity Enclosure (celestial palace). The ceremony closes with the standard Daoist injunction "Swiftly, swiftly, in accordance with the statutes and ordinances," accompanied by a final "Solar Jade Characters" talisman inscribed in black ink on red paper.

This comprehensive ritual synthesizes Daoist esoteric techniques including talismanic magic, visualization, and breath control, embodying the religious philosophy of soul liberation through yin-yang harmonization and Five Phases dynamics.

This passage describes the liturgical content of the Yellow Register Retreat (Huanglu Zhai) performed by the Lingbao (Numinous Treasure) school of Daoism for the salvation of deceased souls. The opening section paints a celestial tableau with ornate imagery: within radiant clouds of dawn resides pure Yang Qi (vital energy) that purifies the adept's "Flower Pond" (a term denoting saliva produced during meditation). This is followed by hymns praising the immortals, depicting the luminous jade terraces of the Celestial Emperor's palace, dancing purple phoenixes, and perfected beings absorbing solar and lunar essences as part of their cultivation practice.

The text then meticulously details the salvation ritual's procedure: The High Priest (Gaogong Fashi), following liturgical protocols, inscribes four Recommendation Talismans (Baoju Fu) with cinnabar on three-foot yellow paper. These documents are placed in a square container, declaring the sponsor's establishment of the Supreme Yellow Register Grand Retreat at a specified location. Conducted according to the Lingbao scripture Salvation Classic (Duren Jing), the ritual refines and delivers the deceased souls.

The documents proclaim the names of souls to be redeemed, beseeching the Primordial Celestial Worthy (Yuanshi Tianzun) to liberate them from the Frozen Pools of the Northern Metropolis (a hell realm). Through refinement in the Southern Palace (a celestial institution), these souls may attain rebirth as immortals, permanently escaping the Three Paths of Suffering (hell, hungry ghosts, and animal realms) along with the Five Agonies and Eight Calamities, ultimately attaining carefree existence in the Shangqing (Highest Clarity) celestial realm. The documents conclude with the ritual date and the officiating priest's ecclesiastical title and name.

The final section emphasizes the documents' transmission across celestial domains, reiterating their purpose of redeeming specified souls according to the Great Method of the Supreme Salvation Scripture of Numinous Treasure. The text exemplifies Daoist ritual practice (Zhaijiao Keyi) for posthumous salvation, synthesizing cosmological imagery, bureaucratic protocols, and soteriological aims characteristic of medieval Lingbao liturgy.

This is a standard document format used in the Daoist Yellow Register Retreat (Huanglu Zhai) — a major purification ritual for the salvation of deceased souls. The content is divided into three sections, comprising petitions addressed respectively to the deities of the Three Realms, terrestrial spirits, and the Four Guardian Deities.

The first section presents a salvation petition to celestial deities. The ritual master, self-referencing as "your subject [name]", declares at the Lingbao Altar (the sacred platform for Daoist rituals) that the patron (the devotee sponsoring the ritual) has established the Supreme Covenant Jade Casket Yellow Register Universal Salvation Retreat (the highest grade of salvation ceremony) at a specified location. Following the Great Method of the Lingbao Salvation Scripture, the master universally announces to the Three Realms (heaven, earth, and water), the Infinite Divine Abodes (celestial realms), the Springs and Bends Office (the underworld domain of the Water Official), Northern Capital Luofeng (a Daoist underworld), and the Three Officials' Nine Bureaus (the celestial, terrestrial, and water officials with their subordinate departments). The petition seeks to absolve the sins of the deceased and their ancestors, erase their names from underworld registers of transgressions, liberate them from the Northern Capital's Frozen Pools (a place of underworld suffering), and guarantee the deceased soul's ascension to the Southern Palace (celestial realm).

The second section contains a command document for terrestrial spirits. The master orders local earth deities (terrestrial spirits) to escort the deceased soul, freeing it from the Earth Gate (underworld entrance) and the Five Sufferings and Eight Calamities (various hellish torments). This ensures seven generations of ancestors may ascend together, permanently escaping the jurisdiction of ghost officials, while the deceased soul undergoes refinement and rebirth at the Vermilion Mansion Fire Court (a Daoist purgatory for soul transformation).

The third section explains the standardized format of the Four Guardian Covenants. These talismanic contracts must be inscribed with seal script according to regulations, divided into quadrants, and affixed to recommendation letters positioned at the four cardinal directions. The Thirty-Two Heavens Covenant requires bisection: the left half is placed in the directional case for celestial passage, while the right half is tied to the right side of the salvation banner. Only thus can the ascending soul's heavenly gate passage match the celestial contract.

The recurring phrase "strictly as commanded" (yiru gaoming) represents standard Daoist document terminology indicating "complete compliance with the aforementioned orders." "Grand Year [date]" (tai sui nian yue ri) denotes the Daoist calendrical system, requiring insertion of specific dates during actual use. "Your subject of such-and-such rank, surname [name]" (ju fawei chen xing mou) constitutes the master's formal self-reference format, to be completed with the practitioner's name and ritual rank in practice.

This describes the document format and divine invocation incantations used by the Lingbao (Numinous Treasure) school of Daoism during the Lian Du (Refinement and Deliverance) ritual for liberating deceased souls. The ceremony requires square document envelopes made of turquoise paper to be burned before the ritual altar, summoning messengers from the Ten Directions (the eight cardinal points plus zenith and nadir) to transmit messages.

Following this are the incantations for invoking the Ten Directions' Flying Celestial Kings (Daoist guardian deities). These divine kings are described as manifestations of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity) who emerged after eons of transformation in the Great Brahma Heaven (the highest Daoist celestial realm). The incantation, issued by the command of Yuanshi Tianzun, calls upon these kings—guardians of longevity and salvation—to descend to the ritual platform and oversee the deliverance process.

The mystical chant contains sacred syllables and hymns praising the kings' majestic robes and their ability to ride qi (vital energy) through the ten directions in an instant, governing all celestial realms. It concludes with the standard Daoist imperative formula "Swiftly, swiftly, in accordance with the statutes and ordinances" (Ji ji ru lü ling).

The text further mentions invocations for summoning the Divine Tiger Officers (another group of Daoist guardian generals), with detailed procedures recorded in the "Divine Tiger Pursuit" chapter of the Lingbao Jade Mirror scripture. The ritual concludes with the chant master (Zhi Qing) reciting the sacred name "Heavenly Worthy of Unfettered Spiritual Power." This passage originates from Volume 38 of the Lingbao Jade Mirror (Lingbao Yujian).