《道法會元》Vol. 210

The Ritual of Sacrificial Refinement (a ceremonial practice combining rites for the deceased with inner cultivation) encompasses two aspects: the sacrificial rites serve to liberate spirits and deities, while the cultivation refines oneself. Without first cultivating one's own being, one cannot truly liberate these spirits; if one's own practice is insufficient, it would be like failing to provide warmth and sustenance to the departed souls, leaving them trapped in hunger and cold. Thus, one must take sincerity as the foundation and compassion as the practice, extending pity to the souls lost in the Six Realms (heaven, human, asura, animal, hungry ghost, and hell) and remembering the spirits lingering in the Nine Springs below. Those souls trapped in the hells of wind-blades, fire-oceans, and frozen ice, suffering the torments of starvation, mutilation, and dismemberment—how pitiable they are without liberation! Souls unable to transcend endure prolonged suffering, which is why Heaven, in its mercy, descends the ladder to ascension, and the ancestral masters transmit methods to bridge the sea of suffering.

Wang Xuanzhen (Daoist name Xuanzhen) devoted himself to studying this method, seeking guidance from numerous masters and enduring hardships to deeply explore its mysteries. Though the teachings of various schools differed slightly, their core principles aligned. Now, drawing from the treasured texts of Master Lei Jian Pan, Master of the Three Caverns Dai, and Refinement Master Zheng Nan, as well as the profound teachings passed down by his masters and fellow practitioners, he has distilled the essence, eliminating redundancies, and compiled the Inner Principles of Danyang Sacrificial Refinement into a single volume. The text is divided into eighteen sections, not only to make it accessible and practicable for cultivators but also to illustrate that the Immortal Lords of Taiji (enlightened adepts) ascended to the celestial realms through diligent practice—a testament to the fruits of accumulated virtue.

The methods of self-cultivation and liberating spirits are, in truth, the ladder to attaining immortality and sagehood. There is no greater means of accumulating merit. Those with the aspiration to cultivate should diligently practice. If one can relinquish distractions, concentrate the spirit, and gather Qi (Daoist Neidan terminology, referring to the condensation of vital energy), harmonizing the Three Powers (heaven, earth, and humanity) within the "earthen cauldron" (a metaphor for the lower Dantian), and refining the Four Symbols (lesser Yang, greater Yang, lesser Yin, greater Yin) in the "golden furnace" (a metaphor for the upper Dantian), gathering the essence of heaven and earth and uniting the mysteries of the Five Phases—when the Golden Elixir (Jindan) is fully refined and the "fire-timing" perfected, form and spirit naturally attain wondrous unity. At this stage, one transcends the boundaries of time and space—I am the spirits, and the spirits are me; though the cosmos is vast, it cannot surpass my mind, yet my mind can encompass the cosmos. Upon reaching this state, what need is there for rigid ceremonial protocols?

If one has not yet reached this level, then one must take heaven and earth as the furnace and the void as the bellows, drawing celestial immortals, spirits, and all beings of land and water into this great refinement. First, illuminate them with the Primordial Jewel (symbolizing the primordial Dao-Qi), then nourish them with the Divine Flavors of the Celestial Kitchen (a metaphor for the nectar of Dharma offerings). Only then can one truly achieve the ideal of "sacrificing to refine spirits, perfecting both aspects."

On the eleventh day of the eighth month in the Bing-Shen year, Wang Xuanzhen composed this preface describing a cultivation method called "Dan Yang's Inner Refinement of the Eight Scenes for Spirit Flight." During practice, the adept must enter the ritual platform and sit upright, maintaining inner purity while visualizing a sphere of Qi (vital energy) the size of a tangerine within the Huangting (Dantian region). This Qi ascends to the Jianggong (heart area), known as the "Vermilion Fire Palace of Southern Chang's Upper Court," where it manifests as intertwining golden and jade-green flames called the "Courtyard of Flowing Fire."

Through refinement, this Qi transforms into an infant form seated within the Jianggong, then rises through the Twelve-Storied Tower (throat region) to reach the Niwan Palace (cranial region) at the crown, where it becomes the Compassionate Lord of Supreme Unity (Taiji Cizun). This deity rides a golden-jade lotus throne drawn by nine-headed lions. Practitioners must vividly visualize this process before reverently praying to the Heavenly Worthy of Salvation from Suffering (Taiyi Jiuku Tianzun) and the Celestial Emperor of Green Mystery (Qingxuan Shangdi), requesting radiant illumination to shatter hell realms and liberate souls across the Nine Provinces.

For the "Hell-Shattering" ritual, the adept forms the "Five Peaks Hand Seal" (Wuyue Jue): the right ring finger inserts between the left index and middle fingers while the left index finger secures the right ring finger; the left ring finger mirrors this between the right index and middle fingers; little fingers cross with the left thumb hooking the right little finger and vice versa; both middle fingers point vertically upward. While forming this seal, visualize lifting a thousand-pound weight and repeatedly recite incantations until golden light resembling sunlight appears.

As mantras continue, the golden light expands like chariot wheels, illuminating the ten directions and transforming the entire space into a resplendent golden-jade realm filled with crimson radiance. Here, envision the Compassionate Lord of Supreme Unity emitting boundless light throughout the cosmos. The incantation "In the boundless Fengdu..." should be recited countless times. Upon reaching the phrase "The golden light of merit...," release the hand seal while visualizing golden rays shattering the hell realms.

This scripture describes the rituals for delivering deceased souls in Daoist practice and the essential principles of cultivation. It first depicts the scene of Fengdu (the Daoist underworld): within its shadowy depths stand towering adamantine mountains, yet the infinite radiance of the Lingbao Heavenly Worthy can pierce through the tormenting fires of hell. The deceased ancestors of seven generations and numerous wandering spirits, guided by the incense clouds of summoning banners, attain purity like blue lotuses through the cultivation of samadhi and wisdom (dinghui), ultimately achieving liberation to eternally dwell in peace.

The text explains that the golden light of merit can slightly open the gates of the underworld, allowing the true fragrance of Huachi (a cultivation term referring to the gathering place of Jing and Qi within the body) to flow freely. The souls ride upon lotus canopies, ascending with the clouds, while multitudes of spirits abide serenely within the Twelve-Storied Tower (referring to the twelve vital passages from the throat to the Dantian). At this moment, the decree of the Lingbao Heavenly Worthy must be swiftly transmitted, enabling the liberated souls to roam freely in the heavenly realms.

Next, it portrays the sufferings of hell, urging people to repent and revere the Mysterious Sovereign (a Daoist deity). The Nüqing Lingbao Talisman and the Zhongshan True Emperor's Script (two types of Daoist fu talismans) can assist practitioners in ascending to the Great Purity Heaven in a single thought. Through silent scripture recitation and contemplation of the Grand Void, merits penetrate directly to the Ninefold Netherworld, circulating endlessly within the Purple Void (the highest heavenly realm).

The Mysterious Perfected One (Xuanzhenzi, a Daoist adept) explains: the area below the human navel corresponds to the nine-layered Fengdu hell of the underworld. When the Five Peaks Hand Seal (a Daoist mudra) is raised, the gates of hell naturally open. When summoning beings from the Six Paths (devas, humans, spirits, hell-dwellers, hungry ghosts, and animals), one must burn incense and devoutly invite them—including masterless wandering souls from the realm of emptiness and the frozen lands of eternal night—to receive the offerings at the ritual altar through the power of the Dao. Through water-fire refinement rites (a Daoist salvation ritual), precept transmission, talismanic invocations, and scripture recitation, the deceased souls attain deliverance.

Xuanzhenzi particularly emphasizes: during summoning, one need not deliberately visualize celestial immortals, as the true essence lies in verifying the meaning of refinement. Some versions mention only the Five Paths, and while one may summon them individually, one must never imagine ghosts arriving through the Ghost Gate or being escorted by divine generals, for spirits inherently lack concrete form—everything exists within a single thought. That which has form easily sinks into delusion, while the formless finds liberation more readily. Like the void that never perishes, a single pure thought at life's end, coupled with accumulated virtue, may lead to ascension; a single virtuous thought without evil enables rebirth in the human realm; a single courageous thought may lead to becoming a spirit; a single dull thought results in hell; a single greedy thought creates a hungry ghost; and a single obsessive thought transforms one into an animal.

This scripture explains how mental states determine the forms of rebirth in the cycle of samsara. When greed and evil thoughts arise in the heart, one will be reborn as a placental mammal; when deluded and stubborn thoughts prevail, one becomes an egg-born creature; those attached to sensual desires will take form as moisture-born beings (like insects); while those with fickle, unsettled minds transform into apparitional beings (such as spirits). All these outcomes stem from failing to cultivate the true Dao and lacking mental grounding.

Only those who maintain pure, undistracted minds can achieve the path of celestial immortality. Specifically: complete absence of desire enables transcendence of the Realm of Desire; liberation from material constraints allows one to surpass the Realm of Form; non-attachment to emptiness leads to the Formless Realm. Yet even after reaching these three realms, if practice remains unrefined, one will still fall when celestial blessings are exhausted.

The text details four karmic retributions: the greedy become earth-bound wraiths crushed beneath iron mountains and millstones; the lustful transform into water-bound wraiths suffering hunger in frozen blood lakes; the wrathful manifest as fire-bound wraiths scorched by flames with molten copper poured down their throats; those with chaotic thoughts turn into wind-bound wraiths flayed by razor gales while hanging upside down. These hellish torments all arise from mental attachments.

Various karmic consequences follow: killers inevitably face violent deaths, debtors get pursued for repayment, the deceitful suffer deception, the jealous invite hatred, and the unjust ultimately face reckoning. Notorious figures like Bai Qi and Qin Hui, burdened by grave sins, descend into hell for exhaustive punishment before rebirth as beasts. The eighty-four thousand life forms in existence all manifest from mental activity.

Ultimately, all ascents and descents in rebirth result from karmic formations of the mind. Though deluded thoughts are illusory, the karma they generate is real—hence the fluctuating tides of the Six Realms. Practitioners should take this as a mirror to purify their mental states.

This passage describes the specific methods and deeper meanings behind two Daoist rituals: the Purification Ceremony (沐浴) and the Food Transformation Ceremony (变食).

The Purification Ceremony is not merely physical cleansing, but rather a mental purification through visualization (观想). First, one burns the Danyang Talisman (丹阳符) and casts it into the purification pool, visualizing this water as an infinite ocean filled with auspicious spring breezes. Next, one visualizes the Compassionate Deity (慈尊) appearing in the Muddy Pellet Palace (泥丸宫, the crown chakra), inviting sweet dew to shower throughout the Dharma Realm (法界, the entire cosmos). At this point, one silently recites the Great Danyang Incantation (丹阳大咒) three times. If unable to remember the full incantation, one may alternatively chant "The Celestial Worthy of Great Unity bestows sweet dew" seven times.

The Great Danyang Incantation contains vast cosmological imagery, describing the primordial chaos of creation (龙汉荡荡), how the Celestial Worthy of Primordial Beginning (元始天尊) separated heaven and earth, and how nine dragons spewed forth vital essences to generate all things. The incantation beseeches the Three Pure Ones (三清) to guide wandering souls—helping the unliberated find liberation, granting the deceased new life, and even bringing vitality to insects. Finally, it calls upon the Five Directional Heavenly Emperors and all celestial deities to witness this salvation ritual.

The text particularly emphasizes that true purification lies in "cleansing the heart and washing away worries"—if the mind remains impure, the ritual becomes meaningless.

The Food Transformation Ceremony involves mentally converting ordinary food into sacred offerings. First, one silently recites incantations from the Primordial Numinous Texts along with the names of deities like the Jade Emperor and Great Unity. One visualizes golden-red Qi (气) from the five directions permeating the food, transforming it in one's mind into an infinite, fragrant feast. The ritual should be performed slowly and deliberately, while envisioning celestial delicacies from the Heavenly Kitchen (天厨) filling the cosmos. By chanting "The Celestial Worthy of Ambrosial Flavors" and sprinkling sweet dew water, even ghosts and spirits can partake of these transformed offerings.

Both rituals embody the Daoist cultivation principle of "simultaneous perfection of form and spirit" (形神俱妙), using external ceremonies to catalyze internal transformation, ultimately achieving purification of both body and mind.

This scripture expounds several essential Daoist cultivation methods and precepts, which I will explain section by section:

Regarding the mighty efficacy of the Jade Emperor's sacred title (the highest deity in Daoism), the scripture states that sincere recitation of the Emperor's name can bring satiety to the hungry and liberation to departed souls. The key lies in genuine devotion, not in the quantity of offerings or the size of ritual vessels.

Water Refinement Method (a Neidan/internal alchemy technique):

During cultivation, visualize a radiant white light resembling the autumn moon in the Huangting (Dantian region). After achieving deep concentration, guide this lunar light up the spine to the Niwan Palace (crown of the head), where it becomes bright as daylight. Naturally sweet saliva will form in the mouth—swallow it slowly to return to the Dantian. Then visualize the earth transforming into Yellow Blossom True Water (a technical term referring to primordial true water), after which fire refinement may commence. Master Xuanzhen explains that because "Heaven generates water first" (the Daoist concept of water as primordial origin), water refinement takes precedence. After prolonged sitting meditation, when intention settles in the Dantian, it resembles using true fire to refine the alchemical cauldron, steaming all meridians—the resulting sacred water is the Yellow Blossom True Qi.

Fire Refinement Method:

The master teaches to form the "firm hand seal" (a Daoist mudra) while visualizing true Qi rising from the Dantian to the Crimson Palace (heart region), forming a brilliance like the blazing sun. The entire body will feel intense heat—first within oneself, then expanding into empty space, transforming into golden light filling heaven and earth. Master Xuanzhen explains this follows the principle of "Earth generates fire second" (the Five Phases theory where fire corresponds to earth).

Threefold Refuge:

First refuge in the supreme Dao Treasure (ultimate truth)

Second refuge in the supreme Scripture Treasure (sacred texts)

Third refuge in the supreme Master Treasure (Daoist patriarchs)

Nine Sublime Precepts:

1. Honor parents with filial piety

2. Serve rulers with loyalty

3. Abstain from killing; show compassion to all beings

4. Avoid sexual misconduct; maintain upright conduct

5. Refrain from theft; value righteousness over profit

6. Eschew anger; never oppress others

7. Reject deceit; never harm the virtuous

8. Shun arrogance; never disparage truth

9. Maintain single-minded devotion to precepts

Master Xuanzhen quotes Laozi: "Better to die as a virtuous precept-keeper for one day than live a century as precept-breaker." The Jiuyou Jing states that those who uphold these nine precepts can walk through fire unscathed and have their names recorded in immortal registers. How profound and miraculous these precepts are! As for ordinary people who break them...

This scripture primarily discusses two aspects: essential techniques for daily mental cultivation, and key points of rituals for liberating departed souls.

Regarding cultivation, it emphasizes that precepts cannot be transmitted if the practitioner violates them. In daily life, whether in favorable or adverse circumstances, one must maintain a pure and original mind, treating others with generosity and kindness. When evil thoughts arise, one should promptly engage in self-reflection, allowing such thoughts to naturally dissipate. Persisting in this practice over time ensures that even when distracting thoughts emerge, they will not unsettle the mind. The fluctuations of thoughts—when properly restrained, lead to sagehood; when indulged, result in mundanity.

The section on liberation rituals details the method of using the "Precious Register for Ascension to Heaven" (Shengtian Baolu). One must silently recite the register’s contents, burn incense in the censer, and chant the sacred name of "Li Zhi Huo Tianzun" (the Celestial Worthy of Fire and Liberation). Visualize the radiance of the Southern Dipper descending upon the altar, transforming into golden light that ascends upward. The ritual master guides the departed soul directly into the Great Void (Taixu) through the fire-bell of the Crimson Palace (Jiangong, the heart cavity). At the conclusion of the ritual, a benediction is recited to ensure the soul ascends with the merit of the ceremony.

Master Xuanzhen particularly notes that ordinary purification rituals (Zhaijiao) for liberation require the departed soul to undergo multiple reviews by the Great Emperor of the Eastern Peak (Dongyue Dadi, the deity governing the underworld) before rebirth. In contrast, this method enables the soul to ascend immediately through the Vermilion Palace (Zhuling Fu, the Daoist gateway to the celestial realm), making it far more efficient. The text concludes with the standard format of the "Precious Register for Ascension to Heaven," which includes the decree of pardon from the Celestial Worthy of Universal Salvation (Taiyi Jiuku Tianzun, the deity specializing in liberating souls) and the ritual master’s official designation.

This scripture describes an esoteric Fulu (talismans and registers) ritual from the Taoist "Salvation Ritual of the Great One Who Saves from Suffering" (Taiyi Jiuku Tianzun). The entire process requires the Daoist priest to complete Neidan (internal alchemy) cultivation in silent meditation. The specific steps are as follows:

First, sit quietly and regulate the breath, visualizing the true Qi (vital energy) rising from the Huangting (a Dantian region in the body) to the Jianggong (heart area), gradually coalescing into a form resembling an infant. Then imagine the heart fire (internal heat generated during cultivation) as a bright sun ascending to the Niwan Palace (crown of the head), transforming into the form of Taiyi Jiuku Tianzun (a revered Taoist deity who oversees the salvation of departed souls).

During the ritual, the priest must reverently declare: "Disciple [name], now inscribes the celestial treasure register, praying for the salvation of departed souls across the nine regions and of all kinds, with special intercession for the soul of [specific person], hoping all may receive pardon and be reborn in the heavenly realm." After this declaration, continue visualizing the celestial deity's form, contemplating numerous divine beings encircling it.

At this point, a miraculous vision appears: the Lingguan (guardian deities) descend bearing a precious casket amidst radiant light, merging the celestial register with the priest's inscribed Fulu. Immediately, auspicious clouds swirl and golden light dazzles. The priest must draw six star points on the Fulu and inscribe the four sacred mantras "Om Hum Trah Li" (powerful incantations), while simultaneously visualizing the true fire within the body.

When saliva forms in the mouth, raise the internal true fire to the Jianggong, blazing like the scorching sun, then quickly exhale onto the Fulu while brushing upward with the brush. At this moment, devoutly recite: "By the decree of Taiyi Jiuku Tianzun," visualizing the treasure register transforming into a fire bell (ritual implement) that flies out from the crown, its golden light illuminating everywhere, before finally knocking the teeth and withdrawing.

The scripture concludes by explaining: While there are numerous types of treasure registers, their essence lies in the wondrous application of heart-mind methods, without rigid adherence to form. They may be inscribed with cinnabar on yellow paper, with no fixed size requirements. It specially notes that when performing salvation rituals for parents or teachers, one must not casually bestow registers or preach precepts—only secretly petition the celestial court. If there are specific souls to be saved, their names may be directly written on the treasure register. The high-ranking officiating priest (Gaogong Fashi) must first accept the salvation request, petition the celestial court, issue documents to notify all relevant parties, and then begin receiving the departed souls. The inscription of treasure registers and preparation of memorial documents commence from that very day.

This scripture primarily explains the methods of soul salvation rituals and talisman (Fulu) usage in Daoist practice.

Practitioners should burn incense and silently recite incantations during leisure time, repeatedly inscribing talismans. When feeling fatigued, one should stop without counting the exact number produced. Deliberate calculations may create obstacles instead. Simply keep in mind how many souls have been delivered—if too many salvation petitions are received at once, the spiritual power may become insufficient.

The concrete method involves preparing six lamps with cinnabar, arranged in the pattern of the Southern Dipper constellation. Multiple practitioners may collaborate in writing the talismans (Daoist ritual documents). Just as an imperial edict can universally pardon convicts with a single proclamation, the grace of the Supreme Venerable Sovereign (Taishang Laojun) can illuminate all beings trapped in the Three Wretched Realms and Six Paths of Rebirth, without requiring individual pardons.

During grand salvation ceremonies, extensive altars should be erected for purification rituals (Zhaijiao), with complete liturgical observances (Keyi) to satisfy conventional expectations. However, what truly matters is inviting pure and virtuous masters to preside. The chief ritual master should enter a quiet chamber, silently pray with utmost sincerity, and craft a single talisman through secret refinement to universally deliver lost souls—this achieves dual perfection. Specific operations should adapt flexibly without rigid formalism.

The method for using the "Precious Register of Salvation" (Bao Lu) involves: petitioning for an imperial pardon edict, notifying underworld officials to open hell's gates and deliver condemned souls. The talisman must repeatedly inscribe the seven characters "By Decree of the Supreme Oneness Savior from Suffering Celestial Worthy" (Taiyi Jiuku Tianzun Chi), brushed into the shape of a fiery bell. Visualize this bell in one's heart, sweep the brush downward while imagining radiant light illuminating hell. The silent prayer method resembles that of the "Register of Ascension to Heaven" (Shengtian Bao Lu), with only these phrases altered.

Master Xuanzhen (possibly an eminent Daoist) commented: During grand purification ceremonies (Dazhaijiao), this Precious Register of Salvation requires celestial command documents (Fuming) to be issued, dispatched to the underworld by the Nine Dragon Emissaries of the Azure Palace. It may also be burned in incense burners during hell-breaking rituals. Though contemporary refinement practices no longer employ this register, it remains preserved due to lineage transmission traditions.

The Dan Yang Talisman should be written with yellow characters on blue paper. After inscribing, sit quietly with consciousness focused on the Yellow Court (Dantian). When vital energy (Qi) rises from the bilateral spine passages to the Niwan Palace at the crown, and saliva emerges in the mouth, swallow it slowly to activate the Yellow Court until it surges like an ocean, permeated with auspicious energy. Then gather the Central Yellow Qi and exhale it onto the talisman.

Master Xuanzhen added: The Dan Yang Talisman is also called the "Luminous Spirit Talisman of Yellow Qi and Solar Essence" (Huangqi Yangjing Dongming Lingfu), originating from the first scroll of the "Scripture of the Purple Root of Azure Essentials" (Qingyao Zishu Jingen Zhongjing). Originally a talisman for spiritual cultivation.

This scripture primarily explains the usage of several important ritual seals (fayin) in Daoism and rites for the salvation of wandering souls. The Three Talismanic Seals originate from the Eastern Azure Palace (Dongji Qinggong), a Daoist celestial realm, and are governed by the Most Compassionate Lord of Supreme Unity (Taiyi Cizun). These seals—including the Jade Clarity Soul-Liberation Talisman (Yuqing Bayouhun Zhenfu) and Jade Clarity Hell-Breaking Talisman (Yuqing Podeyu Zhenfu)—are ancient talismanic transmissions from the Shenxiao lineage, specifically used for redeeming the deceased. When using them, one must carefully trace the seal characters with yellow ink, and authentic ancient seals lack decorative borders.

There are clear regulations for Daoist priests of different ranks using ritual seals: Officially ordained priests (those who have received the transmission of registers, shoulu) may use official seals or the Supreme Triad Seal (Santian Taishang Yin) when submitting memorials. Those without ordination must use the Seal of the Three Treasures (Dao-Jing-Shi Bao Yin) or the Supreme Triad Seal. The best materials for crafting ritual seals are maple or jujube wood—peach wood, catalpa wood, or lightning-struck timber should be avoided as they carry inauspicious energies. The seal paste should incorporate cinnabar with a small amount of frankincense substituting for glue. Frequent recitation of the Most Supreme Unity's sacred title (Taiyi Rui Hao) during use enhances the seal's spiritual efficacy.

The latter section details the "Five Emperors' Nectar Dharma Feast" salvation ritual: At midnight, an altar is erected where talismans written with cinnabar on white paper are burned while silently reciting invocations to summon the Five Directional Emperors (Wufang Wudi). This transforms ordinary food into nectar-like dharma sustenance. By chanting the Five Emperors' secret names ("Sen Yan Zhao Run Ping") and food-transmutation spells, the practitioner visualizes fragrant rice pervading the dharma realm, allowing the souls to partake until spiritually purified. Under the Five Emperors' recommendation, they ascend to celestial realms. Sanskrit mantras like "Om Hum Trah Li" embedded in the incantations possess special power to shatter hell's shackles. The entire ritual emphasizes achieving the state of "myriad transformations in perfect stillness" (wanhua jiran) through visualization (cunxiang), enabling souls to naturally ascend to heaven.

The Mysterious Perfected Master explains that the three characters of the "Food Transformation Incantation" mentioned earlier are actually the secret inner names of the Three Pure Ones (Sanqing, the highest triad of Daoist deities). Four characters form the true mantras of the Six Heavens (abbreviation for the Six Desire Heavens), five characters contain the hidden appellations of the Five Directional Heavenly Emperors, six characters hold the arcane principles of the Six Offices (six Daoist deities governing life, death, fortune and misfortune), seven characters embody the mysteries of the Northern Dipper's seven stars, while nine characters reveal the secret titles of the Nine Heavens (nine layered celestial realms in Daoism). When profound practitioners with deep spiritual foundations perform this talismanic method before meals or during nightly refinement rituals, they can connect heaven and earth. When Lu Pengxuan cultivated at Wudang Mountain's Southern Cliff in ancient times, he employed this method - food would spontaneously fly from his hands. This technique later became widely transmitted, proving that authentic Daoist methods are fundamentally simple.

What follows is the memorial format for petitioning the Great Unity deity (one of Daoism's supreme gods):

Your servant [name], appointed officiant of the Supreme Ultimate (Taiji) purification ritual, reverently submits: Humans and ghosts inhabit separate realms - without virtuous merit, it is difficult to liberate wandering souls. The yin and yang worlds stand divided, requiring the hidden power of Daoist methods to facilitate communication. We now implore your grace of salvation to deliver souls suffering in samsara. Considering how these solitary spirits have long lingered in the netherworld, unable to ascend, truly pains the heart. Therefore, your servant sincerely performs the Cinnabar Yang (Danyang) purification ritual to universally deliver these wandering souls, hereby submitting this memorial.

(Formal memorial format begins) Your servant respectfully composes this petition, bowing again to submit:

Facing the throne of the Great Compassionate, Sound-Responding Savior of Suffering, the Azure Mysterious Heavenly Lord of Great Unity (the specialized Daoist deity for soul salvation) residing in the Eastern Extremity Palace, we beseech the Dao Ancestor's mercy to grant this petition. We specially request the descent of an imperial decree to notify: the Three Officials (Heavenly, Earthly and Water Officials), Nine Bureaus, Five Sacred Mountains and Four Rivers (deities of famous mountains and great rivers), the Six Caverns and Ten Palaces of Fengdu (capital of the underworld), the Nine Darkness hells, river sources and winding streams, the Lake of Blood and Gorge of Stones, the Iron Encircling hells, along with the Five Paths headquarters, regional earth gods of the Nine Provinces, and all underworld offices. Let it be known: when your servant opens the altar for the refinement and deliverance ritual, may the Five Paths Generals summon all categories of wandering souls, open the checkpoints, and release beings from the Six Paths (celestial, human, asura, animal, hungry ghost, hell realms), Four Births (womb, egg, moisture, metamorphosis), Three Torments (fire, blade, blood), Five Sufferings, regional divisions of the Nine Provinces, and countless male and female solitary souls like the sands of Ganges - that all may come before the altar to partake of food, receive precepts, and through refinement attain rebirth. May our nine generations of ancestors all achieve transcendence, and may all beings throughout the Three Realms share in this blessing. Presumptuously submitting this petition, your servant awaits the sacred decree in fearful reverence.

Closing notation: On [date], your servant [name], appointed officiant of the Supreme Ultimate purification ritual, respectfully submits to the Supreme Ultimate Immortal Elder.

(Note: This formal Daoist liturgy document for soul salvation includes petitions to the Great Unity Savior of Suffering, notifications to underworld offices, and deliverance contents for various categories of souls, embodying Daoism's religious ideal of universal salvation for the netherworld.)

This is a liturgical document used in Daoist Taiji (Supreme Ultimate) salvation rituals, consisting of three main sections: a petition to the patriarch, an official dispatch to the City God (Chenghuang), and a dispatch to the local territorial deity.

The first section features the ritual master addressing Patriarch "Immortal Elder of the Left Palace of Taiji, Mysteriously Responding and Blessing True Lord of Wondrous Dao (Taiji Zuogong Xianweng Chongying Fuyou Miaodao Zhenjun)". The master humbly states his fortune of being born human and encountering the true Dao (the Way), expressing compassion upon witnessing the suffering of beings in the Six Realms (heaven, human, asura, animal, hungry ghost, hell) and Four Births (womb-born, egg-born, moisture-born, transformation-born). With sincere heart, he conducts the Danyang (Cinnabar Sun) salvation ritual to liberate orphaned souls, praying all sentient beings may escape the sea of suffering. He beseeches the patriarch's merciful approval to relay this petition to the Heavenly Emperor (supreme Daoist deity) and secure cooperation from the underworld.

The second section contains the formal dispatch to the City God. The master describes how beings remain trapped in the dark underworld, enduring the Three Torments (fire, blood, blades) and Five Sufferings (birth, aging, sickness, death, separation), with grievances unresolved. Having initiated the Danyang salvation ritual, he requests the City God's assistance beyond his petition to the Heavenly Emperor. During the altar ceremony, he asks the City God to convey his sincerity, inviting the Heavenly Emperor's decree to release wandering souls from the Three Realms, Ten Directions, and all water palaces and underworld domains to receive liberation at the ritual altar.

The third section mirrors the second in content, being a dispatch to the local territorial deity (Jingzhu). It reiterates the plight of suffering beings and seeks the deity's cooperation in the salvation ritual.

The terms "Taiji salvation ritual" and "Danyang salvation ritual" refer to Daoist ceremonies for liberating deceased souls, where "salvation ritual" (Jilian) denotes refining and delivering souls through ritual practice. Concepts like the Six Realms, Four Births, and Three Torments demonstrate Daoism's integration of Buddhist rebirth cosmology. The entire document embodies Daoism's compassionate spirit of universal salvation.

This scripture documents the formal document format and procedures for the Daoist "Danyang Salvation Ritual." When a ritual master (name) conducts salvation rites for departed souls at the Supreme Ultimate (Taiji) Altar of Salvation, formal petitions must be submitted to deities at various levels.

First, the ritual master must sincerely vow to save souls from the underworld realm. In addition to submitting memorials to the supreme deity "Shangdi" (the Heavenly Emperor), documents must also be sent to deities at different levels. Before commencing the ritual, the space must be purified, the altar arranged, and deities respectfully invited to descend while summoning the specific departed souls to be saved.

Key documents include:

1. A memorial submitted to the Supreme Left Palace of the Eastern Azure Palace (the Daoist celestial realm of immortality in the East)

2. Official dispatches sent to the Five Paths Generals (divine commanders overseeing samsaric rebirth), the local City God (urban protector deity), and Earth Gods

3. Assigning merit-officer messengers (divine officials responsible for document delivery) to promptly transmit these documents

The most crucial document is addressed to the Five Paths Generals, requesting their assistance in summoning orphaned souls from the ten directions and three realms (the entire cosmos), including all beings undergoing rebirth in the six paths and four forms of birth (all sentient beings in samsara). Special emphasis is placed on summoning specific departed souls (name) to attend the ritual altar during the Xu-Hai period (7-11 PM) to receive salvation.

Finally, it is noted that ordained Daoist priests (those who have received formal registration through fulu talismans) must fully record their ritual titles and names when submitting memorials. These documents follow fixed formats containing the date, the priest's official position, and full name.

These documents reflect the meticulous nature of Daoist rituals, employing formal correspondence with deities to ensure the smooth performance of salvation rites. Through this structured protocol, the celestial bureaucracy is engaged to facilitate the liberation of souls.

This passage primarily discusses the regulations and spiritual essence of the Daoist "Taiji Sacrificial Refinement" ritual.

First, it explains that novice disciples who have not formally received the lu (ordination ritual in Daoism) should simply identify themselves as "beginning truth disciples" with their names when performing Taiji sacrificial refinement, avoiding the self-designation "subject" (chen). Those capable of conducting rituals may petition through palace generals (guardian deities), while those less accomplished should transmit via merit officials (divine messengers). The term "Taiji sacrificial refinement" originates from its founding by the Immortal Elder of the Left (an important Daoist patriarch), though the actual presiding deity is the Compassionate Lord of Great Unity (Taiyi Jiuku Tianzun).

The scripture emphasizes that sincerity and single-minded concentration are paramount when drafting sacrificial petitions—perfunctory efforts may invite censure. Ancient immortals could communicate with deities through mere thought, while later practitioners require written petitions. Yet excessive reliance on written forms deviates from the original intent of cultivation, much like how knotted cords sufficed for record-keeping in antiquity without written characters. The Chisongzi petition method (a prayer ritual) recorded in the Daoist Canon originally required only oral recitation transmitted by merit officials, with documents being collectively burned only after accumulating certain quantities.

The concluding section explains internal refinement essentials: Three inches inward from the glabella (between eyebrows) lies the Mud Ball Palace (upper Dantian), corresponding to the Three Pure Realms in heaven; the heart region forms the Crimson Palace (middle Dantian), corresponding to the Nine Purple Li Palace (southern fire realm) where the Shen (spirit) resides. This reveals the Daoist Neidan (internal alchemy) principle of bodily-cosmic correspondence.

The entire passage not only outlines ritual protocols but more importantly stresses that the core of Daoist practice lies in focused sincerity of mind, warning against excessive attachment to formalities.

This scripture primarily explores the distinction between the primordial spirit (Shen) and the cognitive spirit, as well as the key to spiritual cultivation.

The cognitive spirit refers to our ordinary thinking consciousness, which ceaselessly grasps at external phenomena like a restless monkey—seeing a saddle and thinking of a horse, observing a carriage and imagining its canopy. It constantly shifts with external circumstances, with thoughts arising and vanishing without end. Throughout history, accomplished masters have warned disciples not to mistake this ever-changing cognitive spirit for their true nature, as this very confusion is the root cause of the cycle of birth and death.

The primordial spirit (Shen) is entirely different. It is luminous and unfading, ever-aware—undisturbed by clamor yet not lonely in silence. It transcends the realm of ordinary cognition and thought, existing independently and enduringly. However, truly realizing this primordial spirit requires exceptional spiritual capacity, accumulated virtue (De), and wisdom. Even sages may not fully comprehend it.

The text employs metaphors like "the spirit transforms into an infant, the Qi resembles a vermilion orange" as skillful means to prevent practitioners from scattering their focus. For instance, clenching the fist is called "holding firm" (wogu), the area below the navel is termed "Fengdu" (the underworld), and saliva is referred to as "divine water." These terms actually describe vital bodily locations and key cultivation points.

Master Ziyang (Zhang Boduan) speaks of a crucial point in the body called the "Mysterious Feminine" (xuanpin), which has no fixed form or location. It is the source of spirit and Qi, the valley of emptiness. This Mysterious Feminine lies below the heart and above the kidneys, to the left of the large intestine and right of the small intestine—the central axis where heaven, earth, and the human body converge. To locate it, one must practice diligently by withdrawing the senses, regulating breath, and patiently contemplating like a hen incubating eggs or a dragon nurturing a pearl. Without a master's guidance or sufficient karmic affinity, mere book learning cannot lead to genuine realization.

Finally, the text emphasizes that the Muddy Pellet Palace (niwan gong, at the crown of the head) and the Mysterious Feminine are the roots of our innate nature and vital force (xingming), representing the highest realm of Daoist cultivation. All authentic methods throughout history repeatedly apply this principle. Those who claim understanding without genuine realization are merely deceiving themselves.

When performing rituals to liberate spirits and ghosts, if one's cultivation has reached true mastery, these beings will naturally attain liberation without deliberate effort—why cling to superficial chanting ceremonies? At this level, one intuitively grasps the essence of the sacrificial refinement (a Daoist ritual for delivering souls).

For fellow practitioners just beginning their journey who wish to liberate souls from the underworld, the first step is to prepare documents with utmost sincerity. These include memorials addressed to the Heavenly Venerable Taiyi Savior of Suffering (a Daoist deity specializing in salvation) and the Immortal Elder of the Supreme Left (the honorific title of Master Ge Xuan), along with official dispatches to the local City God (guardian deity of the city) and the Five Paths Messengers (divine officials overseeing the five routes of yin and yang). Once these preliminary steps are completed, subsequent refinement rituals need not repeat the petitions—only a single dispatch to the General of the Five Paths (the divine commander overseeing samsaric cycles) is required.

During the purification period, maintain absolute sincerity. At dawn, issue the summons for the wandering souls. If urgent matters arise, simply burn incense and silently pray, adjusting the ritual sequence flexibly—this ensures the spirits' expectations are not disappointed. Throughout the day, silently recite the Middle Chapter of Sacred Names (a Daoist scripture) while secretly performing inner refinement (internal cultivation) morning and evening. Simultaneously, reverently inscribe precious talismans (Daoist fu) and the Dan Yang Fu (a talisman for liberation), stamping them with the ritual seal. Before nightfall, eat well and dress warmly, then enter the quiet chamber to prepare: light pure incense, set out clean food offerings, a bamboo water vessel, and a basin of water as a bathing pool. After burning the Dan Yang Fu in the water, sit upright in stillness, clearing all distractions to achieve purity and clarity of body and mind.

When beginning the Dan Yang inner refinement, silently report to the Compassionate Venerable (Taiyi Savior of Suffering), forming the Five Peaks Hand Seal to dismantle hell realms and summon souls. Proceed with the bathing ritual, offering ritual food (for liberation), water-fire refinement, and other ceremonies, while expounding the Three Refuges and Nine Precepts (guidelines for liberated souls). Burn the precious talismans and pray for the souls' transcendence. Only after completing the entire refinement ritual may one rise—interruptions are forbidden. For nightly food offerings, follow the methods in The Secret Teachings of Qingwei's Original Descent—persistence is key, and mastery will naturally follow. Though simple, this method universally benefits the underworld with extraordinary efficacy.

True Daoist seekers should first cultivate the Yang Spirit (original spirit) through meditative stillness, then refine Yin ghosts (wandering souls) with utmost sincerity, ultimately unifying the two. During seated refinement, visualize dwelling in a pure dharma realm, transcending physical barriers like walls and streets, without fixating on the forms of bathing, feeding, or liberation. Most crucial is arousing great compassion and a heart of salvation, reaching the profound state of "no-self, no-ghost"—where subject and object dissolve. Avoid restless impatience; progress step by step in practice.

During the practice of stillness and meditation, if a delusional thought suddenly arises, spirits and deities will perceive it as reality and manifest forms according to your mental projections. When your thought dissolves, they too will be liberated. In this way, both practitioner and spirits can attain the supreme state of Dao, and the spirits will delight in cultivation. Practitioners must be especially cautious—sometimes spiritual phenomena may occur, which are natural responses when the mind becomes clear and empty. Neither cling to these experiences nor boast about them, as doing so may invite demonic disturbances that could become incurable.

During critical periods of cultivation, all malicious thoughts must be eradicated. If such thoughts prove difficult to dispel, simply focus on reciting the name of "Taiyi" (the supreme deity of Daoism), and tranquility will naturally follow. If a practitioner is sought for help and confirms the presence of harmful spirits, they may draft a petition to summon these beings to the altar. First, perform rituals to liberate them through offerings, allowing both the living and the deceased to attain release. Only in cases of stubborn resistance should forceful measures be taken, reflecting the compassion of a true cultivator. Some devote their entire lives to liberation rituals, never resorting to exorcism, fearing harm to their merciful heart. Practitioners who diligently adhere to these principles will surely achieve the immortal path.

The Song of the Blending of Nature and Life reveals the essential method of Neidan (internal alchemy) practice: Enter the state of chaotic meditation, where the mind is utterly still yet perceives all directions. Gather the energies of the Five Phases (Wood, Fire, Earth, Metal, Water), transcend material forms, and the innate radiance will naturally shine within the body. When consciousness fully dissolves, all worldly affairs become like illusory dreams. Just as the bright moon hangs in a clear night sky, the Dao aligns with the "soundless and formless" realm, leaving no trace.

The key to cultivation lies in guarding the "Mysterious Pass" (the vital point of the Dantian), maintaining focus as steadfastly as a hen brooding over eggs or a dragon cradling its pearl. During the transitions of Yin-Yang at noon and midnight, direct the mind back to its origin, allowing the saliva to descend into the Dantian, thereby subduing the dual energies within. Maintain this state without slackening, and the breath will gradually enter the fetal respiration stage—a moment of profound bliss, abundant Qi, and serene spirit.

Nature and life are connected like threads; willpower must be firm as iron. Thus, the Golden Elixir (Neidan) will form in the alchemical furnace, gradually condensing to perfection, enveloping the body in warmth. Throughout the year's thirty-six thousand moments, the refining fire must be precisely regulated. When the Yin-Yang essences within flourish, guard them carefully to prevent mishaps. Forming the elixir is easy, but transcending the physical form is difficult—one must pierce through the Heavenly Gate at the crown of the head. Like the "wooden ox" (symbolizing true Qi) roaring atop a mountain, this opportunity for realization is exceedingly rare.

This scripture contains the cultivation insights and life philosophy of a realized Daoist adept. The opening verse speaks of transcending conventional understanding through practice, achieving complete awakening akin to breaking through eighty thousand Dharma gates. The line "leisurely sitting beneath the golden moon" depicts the state of perfect freedom after attaining the Dao, while "the golden crow beneath the sea swallows the moon" serves as a profound metaphor for the mystical union of Yin and Yang.

The Daily Practice Inscription serves as a guide for everyday cultivation: one should neither dwell on the past nor worry about the future, but transcend temporal concepts (the "three periods" referring to past, present and future), maintaining pure and continuous mindfulness. Practice requires wall-gazing concentration, even to the point of forgetting sleep and food. It emphasizes that destiny is predetermined, discouraging excessive calculation of gain and loss—life, death, fortune and misfortune are fleeting, and overthinking them becomes bondage. The text advocates compassionate service to the world and accumulating hidden virtue (secret good deeds), facing life with both gentle resilience and firm resolve.

The latter section chronicles the life of Quanzhen (Complete Perfection) Daoist Wang Xuanzhen. In his youth, he renounced worldly pursuits to practice asceticism for over a decade under Master Huang Dachi at West Lake's Southern Mountains in Hangzhou. Though living in poverty, he maintained exceptional filial piety, returning annually to honor ancestors while concealing his hardships to spare his mother worry. Naturally charitable, he deeply empathized with others' suffering, earning widespread respect. Content with simple solitude, he found joy wandering mountains and streams. The author humbly admits inferiority to Wang's attainment, particularly praising his Song of Nature and Life Blended as One and this Daily Practice Inscription as exemplary cultivation texts.

The phrase "concentrating Shen (spirit) to enter the marvelous" describes deep meditative states, while "ice and bitter herbs" symbolize ascetic living. "Whistling proudly amidst mists and rosy clouds" captures the transcendent demeanor of mountain recluses. Throughout the text flows the Daoist wisdom of "blending radiance with the dust" (harmonizing with worldly life without losing one's essence), emphasizing daily practice as the path to comprehending the great Dao.

This passage is the colophon at the end of Volume 210 of the Daofa Huiyuan (Compendium of Daoist Rituals), a classic Daoist text. It was written in December 1356 (the Bing-Shen year of the Zhizheng era) by the renowned Yuan dynasty Daoist master Zhang Yu (also known by his sobriquet Juqu Waishi) at his hermitage, likely named Ji Quan Xiao Yin.

The main idea conveys that like-minded practitioners should record these essential teachings on jilian (ritual offerings and refinement) and append them to the relevant chapters. This is to ensure that the vital principles of Daoist ritual practice are not lost to time but preserved for future generations. Hence, Zhang Yu composed this preface as an explanation.

The term jilian refers to an important Daoist salvation ritual that refines the turbid yin-energies of deceased souls through burning talismans (fulu), incantations, and visualization (cunxiang), aiding their transcendence. As a prominent Daoist master of his time, Zhang Yu placed particular emphasis on transmitting these core liturgical traditions.