《道法會元》Vol. 21

This scripture records the invocation ritual from the Daoist "Jade Palace Scripture of Soul-Returning Refinement." At the ceremony's commencement, the ritual master burns incense and draws talismans (fulu) to announce the rite to the celestial deities.

The text first explains that the salvific methods recorded in the Lingbao (Numinous Treasure) tradition's scriptures have, since ancient times, bestowed grace upon both the realms of the living (yang) and the dead (yin). Then, humbly identifying as "your servant, so-and-so," the master respectfully invites the descent of various exalted deities to the ritual altar:

Beginning with the highest Sanqing (Three Pure Ones)—Yuanshi Tianzun (Celestial Worthy of Primordial Beginning), Lingbao Tianzun (Celestial Worthy of Numinous Treasure), and Daode Tianzun (Celestial Worthy of Dao and Virtue)—the invitation extends to major celestial sovereigns such as the Great Emperor of Longevity of the South Pole and the Great Emperor of Azure Radiance of the East Pole. Next come the Ten Directions' Tianzun (Celestial Worthies) of Salvation from Suffering, the Nine Heavens' Divine Emperors, and the Five Elders of the Five Directions, among other key celestial beings. Also included are deities governing talismans and thunder rites, such as the Thunder Emperor and Heavenly Lords, as well as the Three Caverns (Dongzhen, Dongxuan, Dongshen) Immortals responsible for transmitting scriptures. Guardians of the four cardinal directions are likewise summoned.

The invocation then turns to deities overseeing soul salvation: institutions like the Inner and Outer Platforms of the Divine Empyrean (Shenxiao) tradition, the Eastern Pole's Bureau of Benevolent Governance, and the Fivefold Gathering Mansion for Souls; officials such as the Transcendents of the Southern Chang Palace who guide the deceased and the Divine Generals of the Lingbao Grand Ritual Bureau who enforce cosmic law; as well as the deities of the Vermilion Palace Fire Court, who oversee purification through flame.

Next, solar, lunar, and stellar deities are invited: the Solar Emperor, Lunar Sovereign, Six Offices of the Southern Dipper, and Seven Primes of the Northern Dipper, along with assisting spirits like the Perfected Ones who bathe in the Heavenly River and the Jade Maidens of the Eastern Well. Finally, the invocation welcomes the Three Officials (Heavenly, Earthly, and Water), the Four Sages of the North Pole as overseers, and lineage patriarchs such as the Four True Lords of the Supreme Mystery Capital and the Golden Tower's Primordial Sovereign of Immortal Preservation.

This invocation text reveals the vast pantheon of Daoist divinity, demonstrating how the solemn rite of soul salvation is accomplished through the collective participation of celestial beings from all realms.

This scripture enumerates the names of numerous Daoist deities and perfected immortals, primarily used for the invocation segment within Zhaijiao (purification rituals) liturgical ceremonies. Opening with titles like "Perfected Lord Guo of the Cavern of Purity" and "Perfected Lord Fu the Luminous Truth of Blessed Harmony," these represent high-ranking perfected beings in Daoist belief who attained the Dao through cultivation in sacred mountain grottoes.

The text then mentions perfected beings from various sacred directions, including adepts from Qingcheng Mountain, Mount Mei, and Cinnabar Mountain—all renowned Daoist holy sites. It proceeds to list important deities governing the Three Realms (celestial, human, and underworld domains), such as the Sovereign of Southern Extremity and Longevity, the Great Minister Sima who oversees life and death, and the Nine True Lords of the Thunder Office who command natural forces.

The scripture also details underworld administrators, including the Great Emperor of Northern Yin Fengdu (supreme deity of the Daoist underworld), the Sacred Emperors of the Five Peaks, and the Ten Palaces' True Lords of the Earth Office, along with various underworld officials responsible for judging departed souls—figures like Ox-Head and Horse-Face demon officers and Raksha spirit soldiers. Local deities of the earthly realm such as City Gods and Earth Gods are also mentioned.

The latter section explains the Daoist cosmological view: The light, clear Qi (vital energy) ascends to form celestial realms (the luminous domain of yang brightness), while heavy, turbid Qi descends to create the underworld (the dark abyss of yin obscurity). Humans, positioned within the Three Powers (heaven, earth, and humanity), though endowed with spiritual essence, have become entangled in worldly chaos since the primal Qi differentiated. Without understanding the path of cultivation and return, the hun and po souls will sink into oblivion.

Concluding with sincere supplications for celestial salvation, the text expresses hope that through Zhaijiao rituals and the compassionate power of the Heavenly Worthies, all beings may be delivered from suffering. The ritual master (Daoist priest conducting the ceremony) acknowledges having received the profound transmission of mysterious teachings, yet humbly seeks divine guidance for mastering soul-summoning techniques and refining Jing (essence) and Shen (spirit).

This scripture describes a Daoist salvation ritual (zhaijiao) where the priest, through visualization (cunxiang) and talismanic incantations (fulu), summons various deities to assist in liberating lost souls.

The ritual begins with the priest lighting ceremonial incense (daoxiang) and striking the ritual drum (fagu) to purify the altar space and invoke the deities' presence. Principal summoned deities include: the Divine Lord of Supreme Mystery Who Gathers Souls, the Black and Mire Lords of Left and Right, the Sacred Tiger Lords He and Qiao, the Three Ministry Messengers, and the Seven Jade Maidens. Each deity has specific functions—for instance, the Tiger Lords track wandering souls while the Three Ministry Messengers deliver celestial communications.

Subsequently, local protective deities are invoked: the City God of Mount Tai, village earth gods (lishe), and deities of mountains, rivers, and waterways. These beings guide wandering souls to the ritual space. The ceremony liberates not only the specific souls requested by the sponsor, but also ancestral spirits, orphaned ghosts from all five realms of existence and four modes of birth (wudao sisheng), even including nature spirits inhabiting bamboo groves and temple deities.

The priest recites the Golden Light Incantation (Jinguang Zhou) and Wisdom Light Talisman (Huiguang Fu), employing esoteric soul-gathering techniques. Special emphasis is placed on the Celestial Worthy Who Saves from Suffering (Taiyi Jiuku Tianzun), whose radiant wisdom-light dissolves karmic obstructions. Vivid descriptions of hellish torments emerge—blazing infernos (huoyi), sword-forests (jianshu)—all transformed through salvation into cool paradises.

The text emphasizes that while life and death follow different paths, they obey the same yin-yang principles. Hell exists only for those who abandon conscience; those upholding virtue naturally avoid its torments. The phrase "emptiness within a square inch" (fangcun zhi xu) denotes the purified heart-mind as the key to liberation.

Through talismans, visualizations, and divine summons, this ritual constructs a pathway for souls to escape underworld suffering and ascend to celestial realms. It embodies Daoism's compassionate ethos of universal salvation.

This scripture describes a Daoist ritual for the salvation of departed souls, encompassing the summoning of deities, illumination of the underworld, and incantations and talismanic commands for liberation.

First, it explains how the deceased, having failed to attain enlightenment in life, sink into the dark underworld (Fengdu). Now, through the boundless radiance of Lingbao Tianzun (the Celestial Worthy of Numinous Treasure), the impenetrable darkness of the Vajra Mountain and the Fiery Pool (hellish landscapes) is dispelled. Incense banners are used to guide the souls of ancestors from seven generations. By cultivating Dinghui (meditative concentration and wisdom) to attain purity like a blue lotus, one can transcend the cycle of rebirth and attain eternal life.

Next comes the soul-summoning incantation, which describes the cosmic principles of Yin-Yang transformation and the cycle of life and death. The Seven Stars of the Northern Dipper (including Kui and Piao, names of stellar deities) revolve through the four directions. The Yang souls (spirits of the living) scatter in confusion, while the Yin spirits (departed souls) wander in obscurity. When heaven and earth darken, ten thousand ghosts lie hidden; when Yin and Yang move in harmony, spirits and deities receive offerings. Through reciting the incantation seven times (qibian), the plea ascends to the celestial court. Taiyi Jiuku Tianzun (the Celestial Worthy of Supreme Oneness Who Saves from Suffering, also known as the Purple Radiance Lady of Mysterious Darkness) summons the departed souls in accordance with divine law. Once the souls respond, they follow the ritual banners to receive the Ling Shu (salvation documents) and return to the Shangqing (Highest Clarity) heavenly realm.

Finally, there is the secret incantation silently recited by the ritual master, invoking the power of the Northern Dipper deities, Marshal Tianpeng (guardian deity of the Dipper), and Emperor Xuanwu (the Dark Warrior, god of the north) to open the gates of the underworld. The three Hun souls of the departed are summoned: Shuangling (responsible for wisdom), Taiguang (responsible for form), and Youjing (responsible for emotions). Once these three souls are restored, the departed manifest to receive salvation.

This scripture is a Daoist ritual incantation for summoning departed souls, recited by the officiating priest. The content comprises three main sections:

The opening section invokes the Three Regions and Eight Luminaries deities (in Daoist physiology, the human body contains three regions each governed by eight spirit-gods) to manifest and assist the soul's return. It references the Five Phases (Metal, Wood, Water, Fire, Earth) and Four Elements (earth, water, fire, wind) - the fundamental constituents of existence - returning to their origins, while the dual energies of Yin-Yang circulate with heaven and earth. The North Star (Celestial Unity Star) and the Purple Radiance of Supreme Unity (a revered Daoist deity) will guide the soul's return.

The middle portion details specific soul-summoning procedures: The priest silently recites "Qian Yuan Heng Li Zhen" (hexagram phrases from the Yijing symbolizing celestial movement) to restore the soul to its authentic state. Through the power of the Five Directional Dipper Stars (the stellar lords governing east, south, west, north and center in Daoist cosmology), the soul fragments are gathered. Ritual implements like vermilion apricot ink and needle grindstones assist the soul's manifestation. The Numinous Treasure Five Dippers (cosmic energies of the five directions) can immediately make the soul visible.

The conclusion reiterates the command of the Mysterious Dark Purple Radiance Consort (goddess governing souls) for the departed to swiftly approach the summoning banner, bestowing the sacred document (transcendence writ) for ascension to the Shangqing Heaven (one of the Three Pure Realms). The closing phrase "ji ji ru lü ling" is a standard Daoist incantation formula meaning "swiftly as commanded by celestial statutes."

[Note: References to "zi-wu" (north-south axis), "mao" (east) etc. indicate hand-seal positions coordinated with the incantation, while terms like "tapping" and "dipper mudra" denote specific ritual gestures. These represent specialized liturgical procedures requiring strict adherence to ceremonial protocols by ordained priests.]

This passage describes the Daoist ritual of "resolving grievances and releasing karmic knots" (解冤释结), which centers on using Daoist methods to dissolve enmities and karmic obstacles between the deceased and the living.

It begins by explaining the principle that "the One Qi (炁, vital energy) generates all things" — the primordial Qi of the cosmos gives birth to all existence, and all things ultimately return to this source. By mastering this fundamental Qi, the ritual master can liberate wandering souls. Next comes the incantation summoning these souls, commanding the Three Officials (天官 Celestial Official, 地官 Earth Official, 水官 Water Official) and the deities of Northern Fengdu (the Daoist underworld) not to obstruct their passage, urging the spirits to swiftly attend the ritual assembly.

The master summons two categories of souls: first, specific deceased individuals and their relatives; second, all wandering ghosts and orphaned spirits. The text explains how these souls remain trapped in cycles of entanglement due to past-life attachments — harboring grudges, engaging in slander, defaming deities, fighting, and harming others. Now, through the divine power of the "Heavenly Worthy Who Resolves Grievances" (解冤释结天尊), emissaries are dispatched bearing fulu (符箓, talismanic decrees) to release these karmic bonds.

Finally, the passage depicts the ritual's successful conclusion: the liberated souls ascend to salvation, while the living cultivate virtuous hearts — abstaining from killing, envy, theft, and malicious speech. All people dwell in mutual compassion, ushering in national peace and prosperity. The "Heavenly Worthy Who Heals Illnesses and Relieves Suffering" (治病救苦天尊) further bestows healing talismans to alleviate sickness and hardship.

The entire ceremony embodies the Daoist ideal of "delivering all beings" (济度众生). Through the master's ritual mediation between yin and yang realms, accumulated grievances across lifetimes are dissolved, achieving harmony that benefits both the living and the dead.

This scripture is a liturgical text used in Daoist rituals for the salvation of deceased souls, primarily addressing the ceremonial practices to relieve the suffering of illness for the departed.

First, it addresses the deceased (name) and the spirits of their extended family: "During your earthly lives, you endured sickness and suffering, and now in the underworld, these afflictions persist. With utmost reverence, we now invoke the celestial healing deities—including the Great Sage of Heavenly Medicine (Tianyi Dasheng), the Six Healing Officials (Liuzhi Zhiguan), the Merit Officers of Healing (Zhibing Gongcao), the Immortal Attendants of Medicine (Zhangyao Xianli), the Divine Physician Bian Que, and their retinue of attendants. These divine healers manifest their spiritual powers to cure all ailments of the departed souls, restoring your physical forms to their original wholeness, achieving the perfected state where form and spirit (Xing-Shen) become sublime."

The text further emphasizes: "Though the souls have received the salvific power of the Dao, the traumas endured in life—whether from illness, punishment, disasters of water and fire, wounds from weapons, snake or tiger bites, poisoning, or suicide—continue to cause suffering in the underworld. Thus, we again beseech the celestial healers to intervene, ensuring the departed regain complete physical forms and dignified appearances."

The latter section describes the miraculous effects of reciting the scripture: each recitation brings distinct healing—the deaf regain hearing, the blind regain sight, the mute speak again, the paralyzed walk. By the fifth recitation, chronic illnesses are cured; the sixth restores youth; the seventh transforms the aged into the young; the eighth safeguards pregnant women and their unborn; the ninth reveals buried treasures; and the tenth even revives dried bones. Ultimately, all beings who hear these sacred words receive protection and attain longevity. Through this progressive depiction of healing, the text reveals the inconceivable salvific merit of Daoist scriptures in liberating the departed.

This scripture describes a Daoist ritual for the salvation of departed souls, particularly focusing on women who died during childbirth (chanwang). Through the use of talismans (fulu) and sacred water, the ritual purifies the souls' body and mind, restoring them to complete form.

The ritual begins with the "Talisman for Separating the Womb and Dispelling Defilement," which liberates the soul from the bloodstained impurities of childbirth. The purification is presided over by the Celestial Worthy of Yellow Blossoms Who Cleanses Forms (Huanghua Dangxing Tianzun). The scripture mentions washing the soul with sacred water from the Eastern Well (Dongjing)—a mythical well in Daoist lore—which contains the essence of the Stone Scenery Water Mother. This water cleanses the yin-world impurities, restoring the soul's form to pristine purity like white jade.

During the ritual, golden boys and jade maidens (jintong yunü)—attendant deities in Daoism—scatter purple mist and wave divine banners, using the Five Directions' True Qi (wuya wuqi) and Threefold Immortal Clouds (sansu sanyun) to help the soul regain its form. Once purified, the soul proceeds to the Mystic Altar (xuantan) to receive deliverance, ultimately ascending to the Jade Capital (yujing), the celestial realm.

The scripture then details the soul's bathing and robing process: pure waters from heaven and earth cleanse away all defilements, renewing every joint of the soul's body. At an auspicious hour, jade boys and maidens dress the soul in immortal robes and crown it with the Mystic-Numinous Purple Canopy (xuanling zigai), a celestial headdress, granting it longevity.

Emphasizing the compassion of the Supreme Elder Lord (Taishang Laojun), the text highlights his mercy toward souls suffering in the cold courts (hanting, the underworld), especially those clad in tattered garments. Through divine power, a single immortal robe multiplies infinitely, ensuring all souls are properly clothed. These robes include various grades of ritual attire: cinnabar-gauze feathered garments (danluo yuyi), Upper Clarity's pure robes (shangqing zhenyi), and cloud-hued Daoist robes (yunxia daoyi). Wearing them enables the souls to transcend the cycle of rebirth.

Finally, having completed the purification and robing, the souls stand purified and dignified, paying homage to the Great Dao (Da Dao). The Celestial Worthy expounds the teachings, guiding the souls to diligently cultivate the path of non-action (wuwei). By reciting scriptures ten thousand times, they purify their minds, ultimately awakening to the true Dao, freeing themselves from delusion, and transcending suffering.

This scripture describes a Daoist ritual for the salvation of departed souls, comprising three main stages:

The first stage involves ceremonial prostrations. Daoist priests sequentially pay homage to the celestial venerables of the Three Pure Realms (Jade Purity, Upper Purity, and Supreme Purity), the Three Cloud Maidens (Lady Cloudy Radiance, Lady Jasper Radiance, and Lady Azure Radiance), and various immortal officials overseeing ritual registers. The text emphasizes that true repentance must originate from the heart - when even the thought of repentance is relinquished, karmic obstructions naturally dissolve, representing authentic contrition.

Next comes the salvation of souls. The scripture explains that all departed spirits originally emanate from the ancestral Qi (vital energy) of the Three Pure Ones (the Daoist cosmological source). With purified hearts, they may return to the pure land. Yet sentient beings remain deluded in life and death alike - before the Mirror of Karma (where postmortem retribution is revealed), all good and evil deeds become manifest. The Most High Lord Lao (Laozi), embodying boundless compassion, offers redemption for all transgressions. The departed should sincerely repent, recognizing that karmic obstacles arise from the mind; through mental transformation, one attains purity.

The final stage is the ritual feeding. The master instructs the spirits: "Your physical forms have long dissipated - why cling to illusory attachments of food, clothing, or wealth? These very cravings perpetuate your cyclic rebirths. By seeing through illusions and returning to original truth, you transcend samsara. For those still bound by dietary attachments, partake now of this unhindered nectar (symbolic ritual offerings)."

The conclusion presents specific feeding incantations, including invocations to the Celestial Venerable of Primordial Beginning (Yuanshi Tianzun) and the Numinous Treasure Lord (Lingbao Tianzun), beseeching them to bestow nourishing dew upon the souls. The entire passage embodies core Daoist principles: "purity of heart eradicates karmic obstacles" and the salvific philosophy of using rituals to liberate departed spirits.

All beings in heaven and earth, as well as human ethics, are manifestations of the Dao (the Way). The five-colored divine light (symbolizing wisdom's radiance) reveals insight everywhere. The Celestial Worthy's salvation of sentient beings is boundless and immeasurable—his virtuous deeds transcend comprehension. We rely upon this auspicious divine light to deliver us from suffering. With utmost sincerity, we take refuge in the Celestial Worthy dwelling in the Eastern Pole Palace (abode of Daoist deities) and in the Saviors of Suffering across the ten directions.

The Celestial Worthy's divine light illuminates the three thousand great chiliocosms, silently penetrating the Five Sufferings (birth, aging, sickness, death, and other human hardships). With vast and inexhaustible majestic virtue and spiritual power (De), he compassionately delivers beings from suffering, liberates departed souls, and guides the lost back from evil paths to their origin. The bridge of Dharma that ferries sentient beings endures eternally.

O supremely compassionate and merciful exalted deity (referring to the Celestial Worthy)! (The mantra "Om Li Xi Pi Zha Xi She Hua Ye" should be recited nine times.)

The Celestial Worthy declares: Material alms may eventually be exhausted, but transmitting the Dao's teachings yields inexhaustible merit. Since you have come before this altar of Dharma, you must first hear the true teachings. He further proclaims: My Dao makes no distinction between kin and stranger, nor does my vision discriminate between noble and lowly—all beings are regarded equally. To create such distinctions is to fall into dualistic opposition. I uphold the supreme teachings of the Celestial Worthy, imparting the great compassionate mind of equality, and now bestow upon you the Dharma feast (spiritual nourishment). You too must cultivate this unobstructed, all-embracing compassion. If anyone exploits their power to oppress the weak, seizing without restraint...

The precepts established by the Celestial Worthy are of utmost importance. I now instruct and admonish you with these principles—listen attentively. Embrace equality, dissolve boundaries, and unite in kindness, treating outsiders as family. When encountering gain, reflect on righteousness, and counsel one another. Ascend to my Dharma altar, receive my Dao's Qi (primordial energy) deep into your marrow, and you will naturally attain fulfillment. Yet I worry your throats may be obstructed, scorched by the fires of karma (retributive flames). Now, the Most High Lord Lao (Taishang Laojun) transmits the nectar Dharma words to open throats and ease nourishment—recite them with reverence.

(Here, the "Transformation of Food Talisman" and the mantra "Om Mi Li Ai Ye Duo Li Dong Hum" should be recited seven times.)

Alas! Sentient beings suffer through the long night of ignorance, tormented in the Three Evil Paths (hells, hungry ghosts, animal realms). Fierce flames scorch their throats; constant hunger and thirst afflict them. But once the nectar Dharma rain sprinkles down, it brings relief like coolness amid scorching heat. Their spirits may soar to the Great Canopy Heaven (the highest celestial realm), while grace extends to all beings.

The golden radiance of merit illuminates the dark underworld. The Hua Pool (immortal waters) flows with true fragrance, while lotus canopies drift upon clouds. Millions of souls regain harmony, eternally abiding in the Twelve-Storied Tower (referring to vital points in the body). Swiftly proclaim the wondrous Dharma of Lingbao (Numinous Treasure) to roam freely in paradise. The cooling nectar moistens all—the Dao's profundity defies imagination, its fragrance permeating the Seven True Natures (attainments of cultivation).

This scripture describes the miraculous efficacy and cultivation states of the Daoist "Feeding the Hungry Ghosts" (Shishi) ritual. As a crucial ceremony for liberating wandering souls, the ritual involves Daoist priests chanting incantations and performing sacred methods to transform ordinary food into "Celestial Kitchen Delicacies," allowing beings in the Hungry Ghost realm to be nourished and liberated.

The text begins by depicting the wondrous scenes of the celestial realm: souls in the underworld need no longer doubt, for golden rice wafts its fragrance in the Heavenly Kitchen, while jade nectar is called Precious Fungus. These immortal delicacies and sweet dew are universally bestowed upon all sentient beings, ensuring they shall never again suffer hunger for countless eons. Souls receiving this dharma-feast may ascend to the celestial realms, reaching the Purple Tenuity Star Palace.

Naturally generated celestial delicacies universally benefit all beings—even those souls drowning in hunger and thirst may taste this sweet dew. The food transforms into numinous elixirs akin to the highest Lingbao treasures, converting yin energy into yang. May all lingering souls ascend to Qingdu (the celestial capital) and attain liberation.

The scripture then describes the cultivation state achieved through breath cultivation: vast vital essence (Jing-Qi) generates spiritual power, coalescing between heaven and earth. Sun and moon shine simultaneously as the Five Planets (Wood, Fire, Earth, Metal, Water) interact harmoniously; the Three Luminaries (sun, moon, stars) radiate brilliance while the energies of the five viscera condense in the Three Dantians. Meeting the Five Elder Lords in the celestial emperor's abode, the practitioner's entire body becomes充盈 through breath absorption. Golden radiance illuminates the body, making it shine like the sun and moon. Devout recitation of the sacred names of the Dao brings eternal blessings.

During cultivation, one gazes upward toward the highest celestial sphere (Yuanluo Heaven), gathering numinous light. Controlling the Seven Po-souls, the practitioner stabilizes consciousness at the center. Whether walking, sitting, or reclining, one reveres the formless Great Dao, maintaining cultivation even during rest. When hungry, one consumes yellow berberis flowers (immortal herbs); when thirsty, drinks from the Jade Forest nectar. The primordial spirit (Yuanshen) merges with the Great Void, manifesting true light.

The text emphasizes the profundity of the Dao: from the single Qi emerges yin-yang, condensing into solar and lunar essences that radiate the Three Luminaries. Ninefold brilliance corresponds to nine Daoist methods, while eight-colored light illuminates the eight directions. True Qi flows back to the Great Void, reaching upward to celestial palaces and downward to the underworld. The body merges with emptiness, attaining the state where self and objects are both forgotten. Consuming the Nine Mists Elixir brings endless joy.

Diligent practice of the Daoist methods moves heaven through sincere devotion. Yellow Flower True Qi descends as the five viscera form a sacred embryo. The deceased ascend to paradise, flying upward to pay homage at the Shangqing Heaven. This boundless grace benefits all beings—the merit of feeding rituals is inconceivable. Practitioners receive blessings, and those who bestow dharma-feasts attain eternal peace.

The scripture concludes: food alleviates hunger while the Dao dispels delusion. Food without the Dharma cannot truly satisfy, nor can the Dharma without food awaken the confused. Now the feeding ritual is complete, the scripture fully expounded—all beings should listen attentively and practice faithfully. Through hearing the teachings, one awakens to the Dao, gratefully acknowledging the Celestial Worthy's grace illuminating the ten directions.

This scripture describes the Daoist "Ritual of Refinement, Separation of the Womb, and Purification of Defilement" (a rite for the salvation of deceased souls), specifically addressing the souls of women who died during childbirth. These souls, having perished in the process of giving birth, are believed to fall into the Blood Lake Hell (a Daoist conception of a defiled underworld formed by menstrual and birth blood). Whether through full-term delivery, miscarriage, abortion, or twin births, these souls find it difficult to escape this realm of impurity.

The ritual master, drawing upon the power of Daoist practice, invokes various deities to assist these female souls: the Jade Register Messengers Wang and Lu (celestial officials specialized in ritual execution), the Divine Tiger, Tortoise Platform, and Jade Maiden Pu (female divinities), as well as the Great Deities of Birth Supervision and Labor Induction, the Divine Lord of the Yellow Gate, and many others. These deities each employ their divine abilities to help the deceased souls cleanse the defilement of the Blood Lake, unblock the primordial Qi (vital energy) of the womb, close the gates of death while opening the path of life, and resolve old and new karmic entanglements—ensuring that both born and unborn infant spirits receive salvation.

The scripture then details the nine stages of the "Labor Induction and Womb Liberation" ritual: each completed stage achieves a deeper level of purification—from unblocking the womb and dissolving fetal knots, to purifying the soul and refreshing the Five Viscera (a Daoist understanding of the body’s internal organs), until all 36,000 joints (the Daoist anatomical framework) are renewed. Finally, the master declares the ritual complete according to the esoteric liturgy (Keyi) of the Mysterious Gate (Xuanmen), yet still expresses concern that these souls, long submerged in the sea of suffering, require the collective protection of the Nine Heavens’ deities.

This scripture describes a Daoist ritual for the salvation of deceased souls. The ritual master invokes celestial deities through scripture recitation, summoning the Nine Heavenly Sovereigns (Daoism divides heaven into multiple layers) to descend with their respective primordial Qi (the pure energy believed to exist since the creation of heaven and earth), helping the deceased to gather their dispersed soul and spirit.

The text first mentions the "Celestial Worthy of Response from the Nine Heavens" (a revered Daoist deity). Following the ritual procedure, the master sequentially petitions nine Heavenly Sovereigns:

1. To the Sovereign of Yudan Wuliang Heaven (First Heaven), beseeching the descent of "Primordial Yellow Manifestation Qi" (life-generating energy) to coalesce the soul of the deceased.

2. To the Sovereign of Shangshang Chanshan Wuliangshou Heaven (Second Heaven), petitioning for "Purple Radiance of Illumination Qi" (luminous energy).

3. To the Sovereign of Fanjian Xuyan Heaven (Third Heaven), requesting "Longevity Illumination Qi of Immortals" (energy that extends spiritual vitality).

4. To the Sovereign of Jiran Doushu Heaven (Fourth Heaven), appealing for "Stabilizing Corpse Transformation Qi" (energy that pacifies the physical form).

5. To the Sovereign of Boluonimi Bujiaole Heaven (Fifth Heaven), praying for "Central Harmony Qi of Five Immortals" (balanced energy harmonizing the Five Phases).

6. To the Sovereign of Dongyuan Hua Yingsheng Heaven (Sixth Heaven), entreating for "Supreme Purity Fusion Qi" (exquisitely refined energy).

7. To the Sovereign of Linghua Fanfu Heaven (Seventh Heaven), supplicating for "Cavern Scripture Qi of Elevated Immortals" (wisdom-unlocking energy).

8. To the Sovereign of Gaoxu Qingming Heaven (Eighth Heaven), imploring for "True Spirit Coalescence Qi" (soul-consolidating energy).

9. To the Sovereign of Wuxiang Wujie Wu'ai Heaven (Ninth Heaven), beseeching the "Mystic Illumination Qi of Naturalness" (energy of fundamental authenticity).

After each invocation, the master recites corresponding scriptures, concluding with the "Celestial Worthy of Clarified and Rectified Soul-Spirit"—signifying that through this ritual, the deceased's soul and spirit are purified and stabilized, liberated from worldly disturbances. The entire ceremony embodies the Daoist belief system of interacting with celestial forces to redeem the departed.

This scripture passage depicts a Daoist ritual of refinement and deliverance (a ceremony to liberate deceased souls and assist their ascension), where the priest invokes divine protection from various deities.

The priest first declares that through the power of talismans (Fulu) and sacred scriptures (Jing), the Dao's vital energy (Qi, the primordial force) can circulate freely. With the mysterious power of the deities, the souls of the departed can recover their true nature, reunite their spirit (Shen), and ultimately achieve the merit of delivering countless beings from suffering. The prayer expresses the wish that all lost souls may relinquish their attachments, free their minds from burdens, and joyfully accept the refinement process, ascending the celestial ranks.

The text then enumerates a host of deities overseeing life, healing, and childbirth:

• Primordial divinities such as the Eastern Wood Duke (Mu Gong), the Supreme Minister Green Youth Dao Lord (Qing Tong Daojun), and the Western Golden Truth Ancestral Mother of Ten Thousand Energies (Jin Zhen Wanqi Zumuyuan Jun).
• Celestial officials from the Nine Heavens' Bureau of Life (Jiutian Siming) and the Heavenly Healing system, including revered immortals like Bian Que (the legendary physician) and the Divine Medicine Attendants.
• Guardian deities of women and infants, such as the Thirty-Six Holy Mothers, the Birth-Hastening Lord (Cuisheng Jun), and the Nursing Mother Lord (Rumu Jun).
• Immortal officials responsible for resolving grievances, purification, and the division of fetal energies.

Together, these deities form a complete system of life protection.

The priest burns incense and prays, beseeching these deities to briefly depart their celestial abodes and descend to the ritual altar with their divine retinues (symbolized by feathered banners and rainbow streamers). They are asked to bestow primordial true Qi (Buqi Fenzhen), providing divine empowerment for the ceremony. Among them, the "Celestial Worthy of Yellow Radiance Who Purifies Form" (Huanghua Dangxing Tianzun) holds particular importance in refinement rituals, specializing in the purification of physical and spiritual bodies.

The entire passage embodies the Daoist philosophy of universal salvation: "When one person suffers, all deities come to aid."

This scripture depicts a Daoist ritual for the salvation of the deceased. The master priest summons various celestial beings to descend upon the earthly altar through ceremonial rites, invoking their power to restore the souls of the departed to complete form and return them to their original source. The text mentions "cloud chariots and wind steeds" (the divine vehicles of immortals) descending en masse, with offerings such as ritual incense and purified tea prepared to venerate the deities.

When the deities arrive, the scripture beseeches them to recognize the sincerity of the mortal realm and assist sentient beings in overcoming the five sufferings. Adorned in jade ornaments, the immortals descend upon the ritual assembly from the celestial realms (the "Emperor's Domain"), riding cranes and clouds. At this moment, ceremonial wine is presented as an offering.

The text then describes states of cultivation: yellow qi (vital energy) coalesces within the spiritual chambers (key areas of the body in internal practice), and the forces of yin and yang harmoniously intertwine. Through cultivation, one may form the "fetal origin" (a Neidan term referring to the refined essence of life), eradicating the roots of karmic afflictions.

The scripture extols the wondrous power of the deities to deliver countless beings, invoking imagery such as the Jade Rabbit of the Moon pounding celestial herbs and the Golden Crow (a legendary three-legged sunbird) refining elixirs. It implores the gods to revive the deceased, enabling them to ascend to the realm of truth, where through cultivation they may "form the fetus" (a Neidan concept) and guard the "yellow chamber" (the Dantian), secretly severing the roots of death.

The ritual continues with the presentation of a second round of ceremonial wine, praising the divine might of the "Great Emperor of the Yang Hall" (a Daoist deity). It mentions that through nine cycles of refinement, rebirth is attainable, illustrating the principle of "water and fire in mutual harmony" (a Neidan concept). Finally, the ritual concludes with the "Three Offerings" (a ceremonial sequence of three libations).

In the closing section, the scripture speaks of auspicious signs of spiritual resonance, celebrating the practitioner's rebirth as pure as an infant’s. After reciting the ritual documents (Daoist liturgical texts), it beseeches the deities to fulfill their sacred duties—reviving withered bones, refining and delivering the souls of the departed, and reporting these meritorious deeds to the celestial court. The entire ritual aims to guide the deceased beyond suffering through the transformative power of Daoist practice.