《上清靈寶大法(一)》Vol. 58

Volume Fifty-Eight of the Great Method of Highest Clarity and Numinous Treasure

Transmitted by Ning Quanzhen, the Perfected One Who Penetrates the Subtle, a Lofty Adept Who Opens the Light and Rescues the Suffering

Compiled by Wang Qizhen, a Disciple of the Three Caverns of Highest Clarity and an Inheritor of the Numinous Treasure Teachings

The Principles of Purification Rituals

Lamps of the Nine Goblets and Nine Layers

According to the Brief Text of the Upper Origin, the method of lighting lamps was revealed in the answer the Celestial Worthy of Primordial Beginning gave when Perfected One Xie sought his guidance. The Celestial Worthy said: “The methods for relocating and delivering departed souls, and for rescuing those who suffer, are fully set forth in the scriptures of the Three Caverns. Now I will explain their essential points: when relieving suffering and raising departed souls beyond it, lighting lamps is of foremost importance.

“The hellish prisons in the five directions and at the eight extremes lie in places of utmost Yin, amid endless night. The souls of the dead are imprisoned there, unable to see the light of the sun, moon, and stars. In the darkness, they must also endure interrogations and punishments of every kind. In accordance with the liturgy, build a lamp tree and set a Heaven-and-Earth wheel beneath it: the circle represents Heaven, and the square represents Earth. In this way, Heaven and Earth, above and below, within and without, will be bright and clear. Then all the hellish prisons will receive light.

“Spread the three kinds of radiance so that they illuminate the nine layers; arrange the eight extremes so that the center, too, receives their light. From the moment of the deceased’s passing until the forty-ninth day, the lamps must burn without interruption. When suffering souls see this light, they can be released. I have spoken these words myself; establish the rite in accordance with the liturgy. Lighting lamps together with repentance can deliver those who suffer in the Avici Hell.”

The Method for Setting Up the Lamps

For the ritual altar, make a lamp tree from catalpa wood, with nine lamps set on it, one in each lamp cup. Beneath it, build a three-tier altar from clean earth. Make the top round and the bottom square: the circle represents Heaven, and the square represents Earth. Set the lamp tree on the uppermost tier and hang nine banners, each inscribed with the Yin Talisman of the Nine Heavens and an edict.

Set nine lamps around the middle tier and erect tablets to the Nine Qi. Place nine lamps of the Nine Layers on the bottom tier and erect tablets for the Earth Emperors of the Nine Layers. In all, the three tiers hold twenty-seven lamps. Set up eight gates outside the altar, light one lamp at each gate, and erect the Eight Trigrams.

In this arrangement, the light shines upward to illuminate the Nine Heavens, harmonize and stabilize the Orthodox Qi, and guard the movements of the stars. It shines across the middle to illuminate the Nine Fields and dispel calamities on the Nine Lands. It shines downward to illuminate the deep darkness of the Nine Netherworlds, make the Nine Layers bright throughout, light up the Nine Paths, and scatter the darkness. The lamps at the altar’s eight outer gates cast their light to the eight extremes and encircle the ten directions. The thirty-five lamps in total represent the thirty-five divisions of the unified Qi. They accord with the Eight Hidden Aspects of the Upper Mystery and the Netherworld, enabling Qi to enter the realm of mystery, lifting suffering souls beyond their distress. Their merit is immense.

Lighting the Lamps

The principles state: Whenever lamps are lit, begin in the northeast. The Gate of Gen, in the northeast, is the gate of ghosts.

The ritual master draws on the sunlight energy of the Nine Heavens, bringing it down to the Earth Gate, the portal leading to the netherworld, to shine upon those receiving salvation. During the rite, the master goes before the Supreme Emperor to ask that the energy of the Nine Heavens descend, then bows three times and prays for divine radiance.

Set a talisman alight as a torch, dip it in oil, and use it to light the lamp before the Supreme Emperor. Then, in sequence, use the talisman torch to light nine lamps, beginning in the northeast, and perform the Lamp-Lighting Repentance according to the ritual protocol. While reciting the Precious Proclamation of the Nine Heavens, burn one Talisman Inviting the Yang of the Nine Heavens after each section: nine sections are recited and nine talismans burned in all. When burning the Banner of the Nine Qi, burn nine layers of talismans for each level of the repentance rite. Also burn the True Talisman of the Three Yangs Opening the Light and the Jade Register of Precious Chapters on Red-Bright Cinnabar Radiance. Before burning the talisman in front of each lamp, pray for the corresponding original Qi to descend, illuminate the nine lamps, and disperse the layers of darkness.

Another account says that after the lamps have been lit, the flame of the northeastern lamp is used to light the lamps of the Nine Prisons. From this sunlight arise the Three Qi, embodying the principle that “the One gives birth to two, two give birth to three.” The sunlight flows downward, piercing the darkness and bringing light to every region of the underworld.

Illuminating the Nine Netherworlds

The “Nine Netherworlds” are arranged according to the Eight Trigrams and the central position, corresponding in turn to the divisions of the Nine Provinces. Each region is governed by a local altar deity, a spirit who oversees the land and altars. In Heaven, these regions are called the Nine Heavens; on Earth, the Nine Palaces; when they take on embodied form, they become the prisons of the Nine Netherworlds. There are nine prisons, all transformed from a single Qi, and they also manifest in response to a person’s every thought. If the dead give rise to an evil thought, the corresponding prison appears and follows them. Out of compassion, the Most High established this purification rite to save departed souls and free suffering spirits from their torment. It should be performed according to the ritual protocol.

First, the Netherworld is associated with the eastern Zhen trigram and is transformed from the Nine Qi. All things sprout and grow with the aid of wind and thunder, so this is called the “Wind-and-Thunder Hell.”

Second, the Shadowy Netherworld is associated with the southern Li trigram and is transformed from the Three Qi. At midday, the fire phase reaches the height of Yang energy, after which Yin energy begins to arise; this is why it is called the “Fire-Veiled Hell.”

Third, the Night Netherworld is associated with the western Dui trigram and is transformed from the Seven Qi. The day’s sunlight sinks at dusk; the West belongs to Metal, which has a stern and forceful nature, so this is called the “Diamond Hell.”

Fourth, the Netherworld of Feng is associated with the northern Kan trigram and is transformed from the Five Qi. According to the cycles of the seasons and the numerical correspondences of Water, at midnight Yin energy reaches its height and Yang energy begins to arise. Water energy is also strongest at midnight, so this is called the “Dark, Cold Hell.”

Fifth, the Netherworld Capital is associated with the northeastern Gen trigram and is transformed from Brahma Qi. According to the cycles of the seasons, at dawn the Gen position expresses the principles of gentleness and sprouting, from which Wood energy arises. This is why it is called the “Cauldron of Boiling Water Hell.”

Sixth, the Netherworld Administration is associated with the southeastern Xun trigram and is transformed from Brahma Qi. When the Fire energy reaches the hour of the Snake…

This is the place of utmost Yang, where fire energy is at its height. It is scorching, like copper melting in a fierce blaze, and is therefore called the “Copper Pillar Hell.” The seventh hell is called “Hidden Pass.” It was formed from the Brahma qi of the Kun trigram in the southwest. Metal qi governs the southwest and represents the season of slaughter. Most of those who arrive here have developed greed and a desire to kill, so it is called the “Slaughtering Hell.” The eighth hell is called “Hidden Court.” It was formed from the Brahma qi of the Qian trigram in the northwest. Its form resembles the turning of the celestial wheel, so it is called the “Fire Chariot Hell.” The ninth hell is called “Hidden Prison.” It was formed from the single qi at the center and is governed by the Earth Sovereign of the Central Palace, who oversees the center. It is therefore called the “Universal Plundering Hell.”

The Method for Establishing the Hells

According to the prescriptions in the Taiyi True Rites, nine hell altars are set up at the “Earth Portal.” Build nine small altars from earth and sand, each two inches in circumference. Arrange them together as a group, with the whole formation measuring six feet in circumference, following the principle of the earth’s dark, hidden qi reaching its utmost fullness and the number “two-six.” Shape each altar with four corners and three bends. Place three lamps on each, and set up a tablet for the hell. Hang a banner above each tablet, using nine banners in all, each bearing the title of a Celestial Worthy from one of the directions. Write the talisman of the Celestial Worthies of the Ten Directions on the back of each banner, and the talisman of the Nine Hells at its top. Write the text of the Hell-Breaking Talisman and an announcement on the two hands, and a certain talisman on the feet, to notify the corresponding hell. Then use nine bamboo poles as markers.

Another ritual form uses nine yellow banners inscribed with the “Talisman of the Qi by Which the Nine Heavens Generate the Gods.” After breaking open the hells and burning the hell banners, hang these nine banners in their respective places. Set up a large banner in the center, inscribed with the name “Qingxuan,” and let it flutter in the wind, symbolizing the destruction of all sins. Establishing the hell altars according to ritual takes as its model the system by which the nine hidden courts of the underworld administer guilt and punishment. Mount Luofeng lies to the southeast, in the Si direction, and is the abode of the Nine Hidden Courts. (Other records give the specific form of the hell altars.)

On Establishing the Hells

The purpose of establishing the Nine Hidden Hells is to save all the spirits of the dead who have sunk into suffering. When performing this kind of ritual, if one neither prays above for the ruler nor below for the people of the realm, neither delivers the nine generations of ancestors nor attends to beings in the Six Paths, but confines one’s intentions to delivering one or two deceased persons, then the Supreme Emperor would not specially issue a talismanic command for just one person and open all nine hells. This is plainly unreasonable.

The hells may not all be broken open, and solitary spirits may not all be delivered. If the person establishing the hells has no intention of helping living beings, this goes against the purpose of these ritual procedures. If the aim is only to deliver particular deceased persons, it is enough to light lamps, recite hymns of praise, or set out nine divine lamps; there is no need to perform the Hell-Breaking ritual. In this way, one will not…

Do you regard the deliverance of ancestors as an act of sacrilege against the gods? A filial child’s purpose in seeking deliverance for an ancestor is simply to offer sincere devotion and cleanse away the ancestor’s past faults; that is enough. How can you presume that you can lead your ancestor out of hell by following you? This is a matter of ritual principle. If you are to hold a deliverance rite, prepare food offerings for the dead as circumstances require, and widely save the stranded souls and sunken spirits trapped in the Three Paths and Five Sufferings. Whatever the number of the dead, act within your means and accumulate merit to express your goodwill. Only then may the rite for breaking open the prisons be performed.

This is because countless spirits are sunk in the netherworld; even a slight error in their thoughts can ultimately cause them to fall into hell. Without reporting the matter to the High Mystery—the celestial powers—and performing the prison-breaking rite and lighting lamps and candles, how could a path of deliverance for the dead be opened? Therefore, when holding such rites, weigh the circumstances and the seriousness of the matter carefully, so as not to violate ritual procedure. First, set up the Precious Banner for the Transference of Spirits on the eastern side of the altar, to guide the dead toward ascent.

On Breaking Open the Prisons

It is absurd to perform the prison-breaking rite only when reporting to and summoning the dead during a major Zhaijiao purification rite. Moreover, why are seven of the eight hells opened, while the one in the center is left unopened? And no one even knows which hell the dead person is in. Suppose the person is in the central hell: if it has not been opened, how can they get out? And if the deceased had no sins and is not in hell at all, where are you going to search for and summon them? Alas, failing to understand this is to deceive oneself and others.

Every day, purification and deliverance rites are held in many places throughout the world. If each rite opens the hells one by one, what then is to restrain those who are guilty and imprisoned there? Ha! In the human world, government offices do not imprison the innocent. How much more must this be so in the netherworld?

When a person dies, the Hun soul remains with the thick earth, while the Po soul is held fast in the Ninefold Yin, the deep and shadowy realm. The sins a person accrues throughout life through the Three Karmic Actions of body, speech, and mind, and through the Six Faculties of eye, ear, nose, tongue, body, and mind, congeal into turbid Yin and filth that cannot easily be removed by oneself. One must therefore draw on a force like sunlight to disperse the shadows: light three lamps in each hell and summon the Three Qi of Xuan, Yuan, and Shi—the three primordial energies described in Daoist teaching. Each of the nine hells gives rise to nine Qi, forming a total of twenty-seven Qi; together they generate thirty-six rays of Yang light. These shine down upon the thirty-six regions, illuminating and breaking through the karmic obstructions accumulated by the deceased through the Three Karmic Actions and Six Faculties during life.

The central hell is left unopened because the center corresponds to the spleen, whose spirit is the Gate of Life. The concern is that the dead person’s spirit consciousness might thereby become scattered and be unable to be reborn.

On the Nine Prisons Within the Body

The master said: “The Nine Prisons lie beneath layer upon layer of Yin energy. How can you perform the prison-breaking rite? You have Nine Prisons within your own body that you have not yet broken open and cleansed away. How dare you break open the hells of the netherworld?”

If one can break through the “inner prisons” within oneself, why worry about hell? Every condition of the human body arises from the mind. The mind is like a king: it can act with fierce, penetrating force, or guide a person toward the path of goodness. When the mind is settled, the spirits are settled, and every part can be at peace. When the mind grows angry, the spirits are disturbed, and every part is thrown into turmoil. When the mind is calm, the body is at peace; once anger takes hold, the cultivation built up over time is lost.

The heart is the palace of the lotus, where the king resides. The lungs are the palace of the canopy, where the assisting ministers reside. The liver is the palace of the generals; the kidneys are the officials who govern strength; the spleen is the official who stores provisions; and the Central Yellow guards the dwelling. Every thought arises from the heart. When the heart is calm, the realm of the lotus appears; when it harbors evil thoughts, the prisons of the fiery pit and fiery haze appear. When irritation cannot be calmed, the prison of wind and thunder, which scourge and seize, appears. When Qi is disordered and the lung Qi unsettled, the Vajra Prison appears; when one’s force grows unyielding, the Mingling Prison appears. When the Qi of the Three Yang gathers in the hands, the Copper Pillar Prison appears; when the Qi of the Three Yin gathers in the feet, the Cauldron of Boiling Water Prison appears. When affairs are in turmoil and the five centers grow restless and unsettled, the Prison of the Circling Fire Chariot appears. When Qi, blood, and spirit all lose their benevolence and harmony, the Prison of Butchery and Mutilation appears. When the limbs and body are unsettled, the Prison of Punishment with Golden Hammers appears along with the movement of Qi. The Central Prison of Scourging and Seizing also appears in this way.

These are all prison points within the ritual master himself: the sovereign deity of the Central Yellow and the prisons within the organs that correspond to one’s birth destiny. The small intestine belongs to the heart and runs through the whole body; the large intestine corresponds to the suffering points below, in the ninefold realm and the heavily Yin-laden Mount Luo. The three palaces and five organs are the source of the Three Paths and Five Sufferings. What is more, if a person cannot clear even the impurities that have accumulated in the prison points of their own body, how could they break through the hidden prisons of the underworld authorities? That would be no more than a trick of drawing a prison on the ground. One must first burn away the Mountain of Blades in the heart before one can break through the Prison of the Mountain of Blades.

The “Guiding Principles” say: Anyone who is to perform the prison-breaking rite at night should regulate the breath and settle the spirit from morning until evening on that day. Starting from the Palace of Upper Mystery, arrange in proper order the nine Qi assigned to each of the nine palaces, so that they rise and descend in sequence. Let the Heart Sovereign be still and the assembled spirits each remain in their proper place; nurture the True Qi within the body and let it circulate throughout. Then set one Qi in motion and guide it into the prison of the nine coiled intestines. All impurities will disperse, and a wholesome realm will appear with the arising of a thought. Only after reaching this point can one break through the prisons of the underworld authorities. At night, before the Supreme Emperor, request the ritual staff and talismanic proclamations, then break through the prisons according to the prescribed rules. The golden light of the proclamation descends into the prisons; the underworld’s detentions then cease of their own accord, and the imprisoned souls awaiting judgment are freed to leave and ascend through transformation.

“Requesting the ritual staff” is the title of the rite described below. The staff and talismanic proclamations refer to ritual implements and talismanic commands used in Daoist ceremonies. The passage emphasizes that the practitioner must first regulate the breath and calm the mind, then perform the rite according to its prescribed rules.

To perform the ritual called “Breaking Open the Prisons and Opening the Netherworld,” which opens the prisons of the netherworld and saves the souls of the dead, one must use the Lingbao Staff for Delivering the Boundless Multitudes bestowed by the Celestial Worthy. This ritual staff is used to break open the prisons.

With the staff, the officiant commands the officials of the Five Emperors, follows the directional positions of the trigrams and Qi, and forms hand seals while carrying out the rite.

First, arrange one’s robes and appearance, then kneel before the Three Treasures (the Dao, the scriptures, and the master) and submit a petition requesting the staff. Do not leave the spot during this time. Burn talismans to summon the officials and generals, and proceed according to the liturgy.

The purpose is as follows: the ritual master comes before the Three Treasures, offers incense, and bows three times. Kneeling, the master petitions the Supreme Emperor of the Azure Mystery, stating the sincerity of the purification and fasting and requesting the Five Emperors’ staff and the talismanic command to break open the prisons and open the netherworld. In the mind, visualize the Supreme Emperor of the Azure Mystery seated before the Sovereign Void, attended on both sides by perfected immortals, Jade Youths, and Jade Maidens. They hold banners, standards, canopies of sacred fungi, and flowered pennants, arranged in two rows. A bright halo surrounds the perfected immortals, shining in all ten directions and illuminating the ritual master as well.

The Emperor grants the petition and exhales rays of wisdom from his mouth, eyes, and nose, which enter the staff. The staff then transforms into a sacred-fungus-shaped standard staff, with a dragon’s head and a tiger’s tail. Its dragon body gleams, its mouth holds a flowered pennant, and numinous winds and auspicious clouds coil around it, radiating endless light. The Emperor orders the Jade Youths and Jade Maidens to bring forth a jade casket that glitters with golden light. They open the Purple Yang Jade Case and bestow the talismanic proclamation for breaking the prisons, a purifying bell, and ritual water, handing them to the master to open the hells.

Invocation for Requesting the Staff

Heavenly Worthy of the Staff of the Five Elders, bestow the numinous talisman from the Golden Portal’s mysterious registers, so that the road to the netherworld may be opened. In great compassion, take pity on those suffering through their sins, and bring all their afflictions to an end. By the boundless power of the Numinous Treasure, save living beings from delusion. When the talismanic command is issued, all beings return to the Void and stillness.

Next, raise the talismanic proclamation, staff, ritual water, and bell and incense in turn, then hand them to the attendants on either side. The ritual master gives thanks and bows three times, concentrating the spirit and visualizing the sacred form and rays of wisdom of the Supreme Emperor of the Azure Mystery. The Emperor slowly rises and descends within the Mysterious Palace above the master, becoming one with the master. The Youths on both sides remain in attendance and guard the master. The master swallows the saliva in the mouth, rises, and takes up the staff. Stepping on clouds and treading the Void, the master wields the staff at will and proceeds to the place where the prison altar has been set up. After circling it once, visualize the lights in the four directions as rays of wisdom, with golden light shining everywhere and illuminating every place. Perform repentance according to the liturgy and break open the Nine Prisons.

Read aloud the talismanic proclamation for breaking open the hells, offer an invocation, and recite the spell for sending them forth.

Make the announcement throughout the Three Realms, reaching directly to the carefree realm of Highest Clarity.

According to the Jade Clarity hand seal, burn the Qi of the East together with spirit money and paper horses before the prison.

Burn the talismans for locking and opening the gates.

During this rite, lift the talisman paper in the hand and blow away its ashes, letting them fall into the Nine Prisons. Then begin in the northeast and break open the prisons one by one in each direction. First offer incense, click the teeth nine times, then step through one circuit of the astral pace.

Walk nine steps east, three steps south, seven steps west, and five steps north; then walk five steps at each of the four corners and twelve steps through the center. With the left hand, form the mudra and visualize the Three Qi of the Mysterious Origin (Xuanyuan Shi San Qi)—the three primordial energies of blue, yellow, and white—spreading over you like a net, so that you become the Celestial Worthy of this direction. Next, use the talismanic staff to break open the prison. Take the Qi of this direction, blow and flick it, then sprinkle water. Burn talismans in the prison of this direction and recite the invocation:

“The ancestral Qi of Jade Purity has been set in motion. Facing the dark hall, the three stars shine, and the Celestial Worthy of Primordial Beginning reveals the light. Whether or not there is mist, pardon the beings of this direction. Let radiant treasure light shine forth, and let all ascend to Heaven. Hasten in accordance with the command of the Primordial Lord.”

Form the Jade mudra, take the Qi of this direction, and blow and flick it into the prison. Visualize golden light piercing through inside and out, filling the prison with brightness. Then hold the staff and trace a talisman in the air, guiding the light downward. Use the tip of the staff to write the character “edict” in the air, and visualize the prison breaking open.

Talisman for Breaking the Prison and Delivering Souls to Rebirth

Yang days and Yin days.

“Dao Qi of Jade Purity, break through the prison gates of the deep springs, free suffering souls from their misery, and raise them to Heaven. Hasten in accordance with the law of the Primordial Supreme One, the Azure Mysterious Emperor.”

Form the Jade Purity mudra with the left hand. Use the tip of the staff to guide the light downward, then trace the character “edict” in the air and break it open. Next, recite the secret incantation for breaking the prison:

“Heaven and Earth send forth light together; the sun and moon unite as brightness. Above, it surges to the stars of Ox and Dipper; below, it shines upon the dark underworld. On the left, the Six Jia lend their aid; on the right, the Six Ding stand guard. The divine staff breaks open the prison, allowing all kinds of souls to ascend beyond it. Hasten in accordance with the Emperor’s edict.”

Secret Incantation for Breaking the Prison

“Om, juqi zhidi, ale sadam, boqialou, fayebozha, hum, ha.”

Form the Jade mudra with the left hand and hold the staff with the right. Visualize twelve Jade Maidens and twelve Golden Boys arrayed on either side, each holding a precious banner bearing the golden characters “Celestial Worthy of the Jade Emperor’s Pardon and Mist.” Then visualize in each direction an iron city ten thousand zhang high, its nets crisscrossing, dark Qi hanging heavily, and foul vapors filling the air. Copper serpents and iron dogs spew smoke and fire, while ghost soldiers guard every gate.

Trace a talisman with the staff, splitting open the cloud script; precious light appears and auspicious winds sweep through. Imagine yourself transformed into your northern form, surrounded by the radiance of myriad treasures, connected above to the Three Qi of the Mysterious Origin, and rushing straight toward the prison city. The iron city collapses, the mountains of force break apart, swords and blades become a forest, volcanoes go out, and the waves in the icy pools grow calm. Creatures that swallow fire and eat charcoal turn into sweet dew; the boiling cauldrons stop churning, and golden hammers and iron staffs become lotuses. As the precious banners point the way, the prisoners see sunlight, and their shackles fall away on their own.

May all suffering souls have their sins and torments removed and awaken together to their true nature. May enmities be reconciled, and may the underworld officials and ghost attendants all respectfully raise their fists in salute and praise the good Dharma.

Water Sprinkling Invocation

By the talismanic command of the Celestial Worthy of Primordial Beginning, may all beings be free to ascend into the realm of Highest Clarity. Visualize the Compassionate Venerable One, the revered deity who compassionately rescues those in suffering, sprinkling a rain of Dharma that moistens every dark prison, transforming them all into blue and red lotuses. Within and without the prisons, the air grows cool and clear, and a wondrous fragrance fills the space. Lamplight spreads in every direction, shining like the stars and gleaming like flowing rosy clouds. The prison guards all receive the light of wisdom and attain transformation into immortals; those undergoing punishment and the sinful souls in the prisons are forever freed from the punishments of the underworld and behold the light. Wherever lamps illuminate the prisons, all is transformed into a wondrous, pure realm.

Breaking the Universal-Raiding Prison

To break the Universal-Raiding Prison, form the Lingbao mudra, draw in the central ancestral Qi (the primordial Qi visualized and employed within), and silently recite the transformation incantation:

“My master, Venerable One in the heavens who rescues the suffering,

ever skillfully transforms forms throughout the ten directions.

With this divine might, give rise to great compassion

and rescue those beings from their immeasurable suffering.

In the nine nights of deep gloom, in the dark netherworld,

let light spread everywhere and bring forth radiance.

May the ox-headed prison guards all ascend to immortality,

and all suffering souls sunk in misery be liberated.

May the prisoners bound in the Three Paths and Five Sufferings

put an end to their myriad torments and ascend to Purple Clarity.

All who see and hear, all beings with awareness and without,

touched by this, may attain the supreme Dao.”

Then burn the Talisman for Rescuing the Suffering and Breaking Fengdu of Azure Mystery, together with the Returning Light Talisman. Inside the central prison, recite the heart mantra again: “By command: hou zha li, manifest the light.”

Recite this mantra three times. Close your eyes and visualize the lamplight transforming into auspicious radiance of a hundred treasures, reaching upward to the nine heavens and downward to the nine depths of the earth. Then visualize the talismans used earlier transforming into immeasurable Celestial Worthies, appearing throughout the prisons to rescue every sinful soul, granting them pardon and release from confinement. Next, burn one Fengdu True Form Talisman and blow its ashes toward the nine prisons. Recite “Celestial Worthies Who Rescue Suffering in the Ten Directions” three times, then recite the incantations for purifying Fengdu and opening the path of karma, among others. Sprinkle water and walk around the area; the visualization and method are the same as before.

Returning the Staff

After the prison-breaking rite is complete, return the ritual staff before the Three Treasures—the Dao, the scriptures, and the master. The staff carries solemn authority and must be treated with strict reverence. One must not overstep ritual propriety or commit a transgression, or one will face an examination and reprimand. After bowing in thanks, return the staff to the Supreme Emperor.

The essentials of the rite state that the ritual master should carry the staff before the Supreme Emperor, offer incense, bow, kneel, and present a memorial of gratitude, then return the ritual staff and water vessel to their original place. The general procedure is the same as when requesting the staff. Choose an auspicious time and visualize the Supreme Emperor of Azure Mystery gradually rising above the crown of the head and returning to the empty space. The ritual master gazes upward toward the Compassionate Venerable One, bows inwardly, and then withdraws.

Returning the Radiance to the Wheel Lamp

The Scripture of the Twenty-Four Precepts of the Perfected says: While alive, a person may commit twenty-four kinds of transgression. After death, they will in turn receive twenty-four kinds of retribution, be transformed into the twenty-four hells, and undergo such ordeals as the Three Paths, Five Sufferings, and Eight Hardships. The scripture holds that these twenty-four hells correspond to the body’s three divisions, eight luminous manifestations, and twenty-four deities. When people cling to passion and love or give rise to deviant thoughts, impurities build up in body and mind, obstructing their free passage. The Canons of Covenantal Rites therefore include a ritual called “Turning Back the Radiance and Bringing Down the Light.” Its sunlike brilliance washes away the sufferings of the Five Burdens, opens the road between life and death, and breaks through the darkness of karmic offenses.

This rite belongs to the Esoteric Canons of the Dongxuan Cavern. The scripture says that people in later generations would have no way to learn of it were it not for a practitioner who requests it and its transmission from the Jade Clarity Heaven, one of the heavens revered in Daoism. The ritual method causes the light of the Three Luminous Forms to turn back and shine upon the gates of the Nine Springs. Disasters of water and fire then dissipate; poison and suffering cease; swords and blades break; iron fortresses melt; and ghost officials are dismissed from their posts. In this way, the sins of ten thousand kalpas are erased and the wronged souls of countless ages are delivered. Once the dead behold these three rays of light, they can be reborn directly in the human or heavenly realm. This method is widely used to deliver solitary, unattended souls and to accumulate merit for the salvation of the deceased. Under ordinary circumstances, there is no need to hold a special ceremony.

The Method for Establishing the Hells

To perform this method, first set up the “Banner of Returning Radiance,” a flag used to summon and guide the light. Make a wheel frame from catalpa wood, shaped like an axle and divided into three tiers, with a post standing at the center. Place twelve lamps on the upper tier, sixteen on the middle tier, and twenty-one on the lower tier, for a total of forty-nine lamps. Set up the “Five Burdens, Five Gates” in the center, placing a tablet at each gate inscribed with the name of a hell. Make forty-nine small banners in alternating yellow and white, and write the names of the Celestial Worthies on them. On the martial banners, write the “Talisman for Breaking Fengdu,” used to break through the underworld prisons of Fengdu. Following the ritual for the Returning Radiance Lamps, place the Banner of Returning Radiance southeast of the lamp altar. (A diagram of the twenty-four hells appears in another chapter.)

Lamp of Repentance

The instructions say: First request the talisman of the ritual staff, then command that the water bell, a ritual implement, be brought to the lamp altar. After that, proceed according to the liturgy.

Read aloud the “Talisman for Delivering Hidden Souls,” and silently recite the secret incantation:

“Proclaim this throughout the Three Realms, up to the carefree heights of Highest Clarity.”

Perform the hand seals according to the Jade Formula. Blow upon them with Qi from the east and Qi from the south, then burn the coins and paper horses on the lamp altar. The officiant visualizes divine light in nine colors emanating from the large vertebra at the back of the head. The light rises from above the neck and forms a circular image like the sun and moon. Its radiance shines in all ten directions, illuminating and breaking through each of the hells, until…

During the performance of liturgy, repentance rites, and lamp rites, go to each of the prisons in turn to offer incense and burn talismans. Strike the talismans with the ritual staff to break them, then sprinkle water.

When burning the talismans for the Three Paths, recite the sending-off incantation:

The Lord of the Jade Clarity commands that pardon be granted; the Lord of Higher Clarity commands that pardon be granted; the Great Emperor of Great Clarity issues his teaching and commands that pardon be granted. By command, let the Celestial Worthy of the Numinous Treasure who Saves from Suffering in the Ten Directions, the Lord of Zhulíng, the Divine Lord of the Fire Court of Weiling, the Great Lord of Longevity at the South Pole, and the Great Deity who Oversees Births in the Nine Heavens receive and guide the souls of the deceased, such-and-such and others. The Jade Emperor has issued a command, and we also receive the command of the Daoist Lord: let the guilty souls of the Ten Directions and Three Realms be pardoned. May the darkness of the Ninefold Netherworld disperse, and fragrance fill the courtyard. Om, hong, yin, lu, ou, posadi, sahe. Hasten and obey this command as if under law.

The Lord of the Most High Dao issues this command; let it be carried out according to the law.

The hand-seal formula for the Three Paths (when forming the seal, perform the rite according to directions or finger positions such as zi, ji, and you; the text reads “three characters”).

When burning the talismans for the Five Sufferings, recite the sending-off incantation:

The precious talisman of Jade Clarity, the wondrous inscription of the Celestial Worthy of the Primordial Beginning: conceal the dark, hidden forms and make distant places clear; transform Yin Qi through the gathered Yang, turning night into day; sweep away obstructions and calamities, dissolve the burden of sin, and ascend to Nanchang.

The hand-seal formula for the Five Sufferings (form the seals according to the five directions; the text reads “five-direction characters”).

When burning the talismans for the Eight Difficulties, recite the sending-off incantation:

The precious talisman of the Numinous Treasure enables the souls of the deceased to pass beyond the Eight Difficulties, escape their deep and hidden plight, and reach the other shore. The Great Dao is profound and subtle, its Yang light brilliant. May the souls of the deceased be born among humankind and give voice to heartfelt praise. May the deceased in the Three Paths, the Five Sufferings, and the Eight Difficulties all be released; may the demon kings and underworld officials bow their heads and escort them on their way. The precious talisman of Wang Qingyuan: let all be carried out in obedience to the command. Hasten and obey the command of the Lord of Jade Clarity.

After performing the “flicking” hand-seal and visualizing the transformation, go to each prison in turn. Once the talisman has been burned, form the Jade Clarity seal with the left hand and hold the ritual staff in the right. Strike the prison once in the direction appropriate to its position, recite the “Great Brahma Hidden Words” once, then sprinkle water and recite the “Secret Incantation of Jade Clarity’s Flowing Radiance, Sprinkled Over Suffering”:

May the souls in the Three Paths and Five Sufferings, and all beings among the Four Births and Six Paths who endure suffering, be born everywhere in places of peace and joy. Hasten to obey the command of the Primordial Lord.

After sprinkling the water, burn the small pennant in the lamplight, repeating the procedure for each direction. In this way, the guilty souls in each prison may use this ray of Yang light to escape their suffering in time. The Five Burdens, afflictions, evil obstructions, worldly toil, and roots of karma are all severed. Having seen these three rays of light, the deceased go directly to rebirth among humankind or in the heavenly realm.

Incantation for Breaking All the Prisons:

Wind, thunder, lightning, and fire, let the gloom disperse; let the copper pillars and frozen prisons be cleared away. Let the punishments of whipping and dismemberment, and the torments of the fire cart, cease. In the cauldron of boiling oil, bodies are scorched and ruined; through thousands of deaths and myriad rebirths, guilt and suffering weigh heavily. The Great Sage who Flies Through Heaven, the Perfected One of Wondrous Practice, recites the sacred words and rescues the souls of the deceased from the netherworld.

For the departed souls in the Ninefold Darkness, may they be freed from hardship and their suffering brought to an end. By the command of the Heavenly Talisman, may their names be entered in Shangqing, the Daoist celestial realm of Clear Subtlety.

“Om, samani, decree the extinguishing of sins. Om, samani, swiftly, swiftly, as …”

By order of the Supreme One’s Mysterious Rites, the Daoist regulations and liturgical procedures.

Repent for sins in Fengdu, the Daoist underworld; light the Fengdu lamp; proclaim the treasured invocation that purifies Fengdu and opens the night courts of the netherworld; and recite the sending-off spell. As you light the Fengdu lamp, perform the secret incantation:

The precious repository holds sacred books hidden from view. In Xuandu, the Daoist realm of immortals, rites are proclaimed to deliver and release the departed. The northern capital’s underworld rises in towering majesty, sunk in darkness without day or night. Its icy pools are bottomless, its grounds thick with halberd trees, and cries of anguish sound everywhere. Great iron gates stand firm and forbidding, while fierce flames blaze at their entrances. Countless souls of the underworld endure every kind of torment, day and night.

The Celestial Worthy sends down sacred writ to illuminate every court of the underworld, release the imprisoned, and open the gates of confinement, so that all souls may proceed together to the Office of Vermilion Mound, where Daoist scriptures say the departed are delivered and elevated. The True Emperor of Jade Clarity commands that every register of sins be burned. The departed receive the teachings of the supreme Great Dao and, by command, pass freely without further obstruction. Even the ghostly officials in the evil prisons clasp their hands and bow before the True King. Swiftly, swiftly, as … By command of the Primordial Lord.

Recite the spell silently three times, once in each direction. Then turn toward each direction in sequence to offer incense and burn talismans; sprinkle water and burn the talismans of the Five Directions. Use the talismans for the various great hells, as well as those for above and below, in their corresponding directions. Accompany each with its directional invocation and perform the rites of opening and proclamation.

The Primal Mandate of Jade Clarity governs the whole rite. Completely shatter the hell of the Cold Springs and bring Mount Feng, a mountain in the underworld, crashing down. Release the departed from the bonds of their sins and end the torments of the evil paths. By the decree of the Heavenly King: respectfully receive and send them forth. Swiftly, swiftly, as commanded by the Primordial Lord.

The rite is performed as follows: the ritual master gathers the spirit and stills the mind, visualizing inwardly while reciting the spell “Shatter Mount Feng and open the path of karma.” After reciting it three times, click the teeth five times and swallow a mouthful of saliva. Then circulate the original, primordial Qi, the Daoist primal breath, and raise it to the Tower of the Multistoried Passages in the throat. Curl the tongue around three times, part the lips slightly, and breathe out. Visualize the breath blending like white mist, gradually spreading until it forms a round radiance like the moon.

Next, visualize the round radiance turning, and lift the eyes to gaze briefly at the sun’s light. Draw in a breath of radiant Qi and send it down into the body, where it blends with the moonlike radiance. The sunlight courses and the moonlight turns, slowly nourishing the whole body and illuminating it within. Then part the lips slightly and guide the breath through the nose. Visualize golden light transforming into a hundred strands that burst forth and enter the pores, the Five Viscera, and the six bowels, illuminating both within and without. Let it shine through the waters and dark Qi of the abyssal palaces below. The dark Qi disperses like smoke; the radiance of sun and moon revolves and mingles, shining across the boundless heavens and earth. Above and below, within and without, everything becomes clear and bright like a grotto heaven, transforming into a lotuslike realm filled with wondrous fragrance. Then visualize yourself transforming into …

Taiyi Baoxiang (Precious Visage of the Supreme One) is surrounded by Jade Maidens and Child Lords who serve the True Dao and stand attending at its sides. They hang suspended in the air while compassionate clouds and auspicious vapors spread wide and surge through all space. The ghostly officials at the passes of the netherworld rejoice. At this moment, one first clicks the teeth three times and then swallows three mouthfuls of saliva. Next, one treads the Stepping of the Stars and Dipper while visualizing starlight entering the body. This rite is called Breaking Through and Sweeping Luofeng (the netherworld) and Dissolving Defilement. Its purpose is to keep the passes of the dark realm from being filled with thorny suffering and to transform the hells into realms of lotus blossoms.

Blood Pool Prison

People live between Heaven and Earth, and all things come into being through the transformations of Yin and Yang. Humans are divided into male and female, and all possess mortal bodies that decay, so no one can avoid experiences of desire and love. Those ordinary people who die because pregnancy and childbirth leave mother and child unable to be safe are, according to this scripture, people who committed faults in a previous life and, in this life, have incurred enmity and are receiving retribution.

The Blood Pool Hell is divided into five prisons. Souls who fall into three of these prisons because of execution under royal law, slaughter in battle, or illnesses such as carbuncles and ulcers have faults that can still be pardoned, and their souls have a time when they may leave. Only the guilty souls who die either after giving birth or before giving birth are each confined in a separate prison, bound for life after life by resentment, while the bloody, filthy water flows endlessly, soaking their bodies, and they do not see the light across hundreds of millions of kalpas.

Furthermore, women who die from miscarriage, where the mother dies and the child survives, where the child dies and the mother survives, or where both die together, as well as those with incomplete limbs, putrid blood, blood-sores, or bloody dysentery, are all considered to be among those confined in the Blood Pool Hell. If one does not hold the Huanglu Great Retreat (a large-scale Daoist zhaijiao purification ritual), swear oaths to Heaven, make declarations to Earth, issue talismans and register-seals, and perform the various merits, then how could one deliver these deceased souls?

Therefore, the Heavenly Honored One, out of great compassion, broadly established many methods of salvation and transmitted them to Daoist priests, opening wide the gate of deliverance for the dead. Presenting the Blood Pool Chapter, offering the Blood Pool Memorial, breaking the Blood Pool Prison, performing the Blood Pool refining rite, and summoning officers and generals with talismans and written proclamations in coordination with Lingbao liandu (Lingbao refining and deliverance, a Daoist rite for releasing the dead) are all different methods of the Dao. The officiant should comprehend the meaning of these methods and carry them out according to the liturgy.

When breaking the prison, the officiant should sit upright in stillness, with inner observation that does not stray outward and outer thoughts that do not enter the heart. One visualizes that in the left kidney is the Blood Pool prison with its entangling stones, and in the right kidney is the Cold Pool prison of the Northern Capital. The blood waves of the left hell surge with a stench beyond endurance, and the guilty souls are confined there to suffer, with no pardon for ten thousand kalpas.

Next, one visualizes Qingxuan Shangdi (the Azure Mystery Emperor) holding a willow branch and sacred water, positioned above the Wonderful Hall. The officiant draws in a stream of golden light and Dao-qi from the Heavenly Gate, and swallows it gently so that it reaches the Dantian (energy center). It then passes through the Weilü pass (the gateway at the lower end of the spine through which qi moves) to the Mingmen point, ascends along the Jiaji (the channels alongside the spine), and reaches directly the Niwan Palace (the upper Dantian in the head), opening through the eight gates. Within these is one aperture called…

In the visualization, the Gate of All Wonders (Zhumiao Men) transforms into a nine-colored lotus, within which the Heavenly Venerable (Tianzun) sits upright. Next, one visualizes the Perfected Danyuan (Danyuan Zhenren), the divine perfected who is held in mind during inner cultivation, appearing in the same form as oneself. Together they tread the Nine Phoenix Step for Breaking Defilement (Jiufeng Pogang), a pacing pattern performed during Bugang (stepping the Dipper) that dispels foul qi, and they circulate through the lower body. From the Spleen Palace all the way to the Golden Well at the base of the spine (Weilü Jinjing), an inner vital point, they draw the breath upward. It ascends past the twenty-four vertebral joints of the back and reaches the Chonglou region of the throat. The practitioner then presses the tip of the tongue against the upper palate to form a bridge, and arrives at the Hall of Wonders (Miaotang). There they bow to the Heavenly Venerable, kneel, report the matter, and petition for a decree of pardon.

The Heavenly Venerable consents, proclaims the decree, and entrusts it to the Envoy of the Blood Lake (Xuehu Shizhe) so that all beings may come to know it. The Perfected Danyuan merges with the Heavenly Venerable and sits upright in the Hall of Wonders. He then summons the Perfected Jiuku (Jiuku Zhenren) and countless perfected beings, and together they recite the Lingbao Zhi (Essentials of the Numinous Treasure). The Yuanshi talisman-command is halted, and the Shangqing mantra Wong Hum Cha Li is intoned. From the crown of the Heavenly Venerable's head streams golden light, shining down into the dim prison below so that all within can see its compassionate radiance. The Perfected Baoguang holds a precious pearl, whose golden brilliance penetrates straight to the Dantian and utterly illuminates the dark prison. The Heavenly Venerable then dips a willow branch in water and sprinkles it over the Prison of Xiashi, transforming the place into a jeweled platform. From this moment the dead have a fixed term for escaping the dark prison. This method is to be transmitted in secret.

This is the Way by which inner and outer practice correspond. At the site where the dark prison is to be built, the officiant leads fellow adepts in shaking bells, chanting verses, circling three times, and reciting coded phrases. They then sprinkle clean water into the prison, where the drops fall like a fine rain or dense mist, and they call down true qi to pour into the prison. Next they burn the Talisman for Dispelling Defilement together with the Middle Scripture, and at the same time burn the Yuqing Talisman for Shattering the Blood Lake. They recite the secret incantation for breaking the defiled prisons of the five directions and shine the ritual staff downward, its light flowing like streaming rays and drifting clouds. Then they read the memorial, and with each prison breached they chant one verse. They also burn the Qingxuan Heavenly Venerable's Talisman for Saving from Suffering and Breaking Fengdu, and silently recite the Lingbao Zhi three times. All five prisons are treated in this same manner.

When the rite is complete, the assembled adepts circle the altar and chant "Vast and boundless, within Fengdu, cold courts full of sorrow and suffering; the golden light of merit," three times, followed by three recitations of the Yuanshi talisman-command. The dark prison is thereby transformed into a realm of light and purity. The jailers join their palms in reverence, the spirits of the underworld bow their heads to the ground, and the sinful souls are able to leave. The place where the prison had been built likewise becomes a lotus pond.

Whenever a prison is breached, the officiant should visualize himself as the Heavenly Venerable who saves from suffering, while the adepts are all perfected officials serving the Heavenly Venerable, standing together above the clouds with the dark prison far below. With the light of wisdom and the authority of the talismanic command, they break through the deep darkness; with the rain of the Dharma, compassionate clouds, and auspicious breezes, they dispel the defiling gloom. All of this is like the yang world carrying out an imperial pardon and releasing prisoners.

Invocation of the Great Deity of the Office of Life Generation

The souls of those who died in childbirth are first to be led to the altar and then taken to the Office of Life Generation (Jiānshēng Sī), the divine bureau that oversees the rebirth of the dead and the nurturing of new life, where the rites are performed according to the established rules. First the gods are invited to descend, and the officiant considers how the rite should proceed.

Spell for Summoning the Great Deity of Life Generation

The Supreme Heaven is headed by Jade Clarity; the Dao joins with Heaven and Earth and governs the life-soul. Divine clerks who escort the living, come quickly to the Gate of Life. Swiftly, in accordance with the decree of the Primordial Lord of Origin.

(Form the Nine Palaces formula, face east and north, and visualize true Qi descending.)

Burn the talismans of "Already Born" and "Not Yet Born," along with the various talismans of the Office of Life Generation, and pray:

Respectfully we petition the Great Deities of Life Generation of the Nine Heavens, the Sacred Mother of the Protective Chamber, the Celestial Physician Lord, and the other gods. We now ask that you lead the souls of those women who passed through the Blood Pool and died before giving birth, that each may enter the canopy, deliver safely, and be transformed and nurtured, so that they may be reborn among people or ascend to Heaven. Swiftly, in accordance with the statutes.

Form the Jade Seal, and visualize the dead entering the canopy. Then recite:

Respectfully we petition the Mother of the Twin Protectors. Swiftly bestow true Qi to aid these ghostly souls, so that they may ascend to Heaven.

Form the Spirit Ancestor Qi formula of the Numinous Treasure on the middle finger, and blow Qi toward the banner. Then recite the Scripture on Discerning and Delivering Life seven times, followed by the middle section once, and draw in the Qi of the southeast to blow over the ritual cloth. Next recite "Already born, not yet born, all shall attain birth and completion" thirty-two times, exhaling one breath over the cloth. Visualize the body of the dead as blue-green in color, with light filling the chamber.

If the dead has not yet given birth, burn the "Talisman for Separating the Fetus in Gestation." Form the Zi-Wu Dipper formula with both hands to distinguish yin from yang. Then use the sword formula to trace and cut the air, and spray water once toward the banner. Stir up the Qi of the five viscera so that it surges upward to the Crimson Palace (the heart), then expels through the throat. Stir the thunder-fire Qi of the two kidneys and the Dantian (dāntián) so that they strike against each other, producing a sound like a thunderclap that rushes forth and gives birth to the body, separating mother and child into distinct forms. This sound is called the "Shock," and it is used to dissolve the afterbirth and bring about delivery.

Spell for Separating Form and Shedding the Womb

The Five Phases of Qi circulate in their courses, and the Qi of the three lights of sun, moon, and stars rises and drifts. The numinous fluid pours down, and the Jade Liquor cleanses the hidden souls. May the spirit become clear and upright, return to Heaven, join the gods, and wander freely in the Jade Capital. Swiftly, in accordance with the statutes.

The Celestial Physicians' Court

After the Office of Life Generation has loosened the fetal bonds of the souls who died in childbirth, the celestial physician clerks should be summoned to rescue them so that they may be preserved whole. Some of the dead died of illness while alive, and their souls still carry the sickness, with parts of the body incomplete. Moreover, the three souls of the dead are dim and obscure, and their forms are no more than three inches tall. Since they have neither form nor flesh, how could they change their clothes, present themselves before the true gods, or receive offerings of food?

Many people today do not investigate this section and merely chant it with singing, which disturbs its proper procedures.

Whenever one summons the souls of the dead, one should first invite the Heavenly Physician (Tianyi), the deity responsible for healing the dead, to treat them, and only then guide the souls into the ritual altar. After the holy spirits (shengshen) descend, one applies the talismans and incantations according to the ritual formulas (fajue), and visualizes and enacts the methods of the Five Palaces (wufu), the inner divine mansions corresponding to the Five Phases within the human body. In this way the souls recover their original forms. Once the form has taken shape, one opens the throat in sequence and, using one's own Five Sprouts and Jade Fluid (wuya yuye), an inner alchemical method that symbolizes the essential qi of the Five Phases, performs the secret methods of the Five Palaces and breathes into the souls. Only after the souls have partially regained their forms and their throats are unobstructed may they be clothed and offered food.

One burns the talisman that summons the Heavenly Physician and then chants the summoning incantation:

"Great Sage Heavenly Physician, Great Sage Earthly Physician, Golden Elixir and immortal medicine, universally rescue all living beings. Descend, true qi (zhenqi, the divine vital energy), and when you hear the summons, come swiftly, so that the departed souls may instantly recover their forms. Hasten, as the statute commands."

First, one visualizes the sun, moon, and stars, the three luminaries, covering and stabilizing the Heavenly Physician's Hall. The talismans of the Heavenly Physician are burned in a basin of water, and the water is sprinkled to purify the space while the jade formulas are performed. One visualizes the upright qi descending, and five celestial officials, clad in embroidered robes of five colors, arriving from the five directions, each holding talismans and medicines, dispersing their breath to treat the souls. Next, one visualizes the true qi of the five directions encircling and covering the Heavenly Physician's Hall, transforming into a single mass of true fire and a lunar disc. After the Heavenly Physician has healed the souls, one burns the Whole-Form Talisman of the Five Emperors and performs the inner work of the Five Palaces.

As for the Five Palaces: the first is the Palace of the Spring Source (Quanqu zhi fu), located in the kidney, which governs the essence of the Heavenly One's water position. The second is the Palace of Yangming (Yangming zhi fu), located in the heart, which belongs to the essence of Earthly Fire. Heaven's Three generates Wood, and Wood returns to the liver; this is called the Palace of Generation (Fasheng zhi fu), symbolizing the spring when all things grow. Earth's Four generates Metal, and Metal returns to the lungs; this is called the Kunlun Palace (Kunlun zhi fu), symbolizing autumn, when all things ripen and gather in.

Spring belongs to the liver and to Wood, corresponding to the Azure Dragon; autumn belongs to the lungs and to Metal, corresponding to the White Tiger; summer belongs to the heart and to Fire, corresponding to the Vermilion Bird; winter belongs to the kidneys and to Water, corresponding to the Black Tortoise. When the Four Emblems are complete, all the myriad spirits gather in the Central Yellow Court (Zhonghuang zhi ting), the inner divine mansion at the center of the body where the spleen resides. While quietly performing the methods of the Five Palaces, one should visualize the spleen spirit situated at the center, in the Central Palace, which is the Palace of the Yellow Court. The spleen palace is able to nurture all things; when the Five Phases are complete, the myriad spirits are all able to become harmonious and unobstructed. Afterward, the souls' forms can be made whole, and they may be bathed, clothed, granted audience with the true deities, receive the teachings, and undergo refinement (liandu) in order to be reborn.

One visualizes the names of the Five Emperors:

"Work complete, cut the corners at the center, the upright Rat rises and gives birth, turn the Hare and bring forth the Han; bright Noon stands alone, shift to the Rooster and face the soul; gather the soul, the work complete, gather and seize the soul."

Pinch the Mao hand seal (Mǎo wén) and silently recite "Hongxing" (Red Apricot). Visualize the Green Emperor (Qīngdì, spirit of the East) arriving from the east, riding a Green Dragon, and standing before you. Circulate the liver qi (gān qì) so that it issues forth through the eyes, and exhale it while sounding "xū."

Pinch the You hand seal (Yǒu wén) and silently recite "Mozhen" (True Grinding). Visualize the White Emperor (Báidì, spirit of the West), riding a White Dragon, arriving from the west and standing before you. Circulate the lung qi (fèi qì) so that it issues forth through the nose, and exhale it while sounding "xì."

Pinch the Wu hand seal (Wǔ wén) and silently recite "Mohei" (Ink Black). Visualize the Red Emperor (Chìdì, spirit of the South), riding a Red Dragon, arriving from the south and standing before you. Circulate the heart qi (xīn qì) so that it issues forth through the mouth, and exhale it while sounding "hē."

Pinch the Zi hand seal (Zǐ wén) and silently recite "Wala" (a meaningless ritual phrase). Visualize the Black Emperor (Hēidì, spirit of the North), riding a Black Dragon, arriving from the north and standing before you. Circulate the kidney qi (shèn qì) so that it issues forth through the ears, and exhale it while sounding "chuī."

Pinch the Zhong hand seal (Zhōng wén) and silently recite "Lingbao" (Numinous Treasure). Visualize the Yellow Emperor (Huángdì, spirit of the Center), riding a Yellow Dragon, arriving from the central palace and standing before you. Circulate the spleen qi (pí qì) so that it issues forth through the lips, and exhale it while sounding "hū." Visualize the restless dead arrayed in rows before you, while the Six Offices of the Heavenly Physician (Tiānyī liù zhí, the celestial bureaus in charge of healing) examine and treat them, restoring their bodies to wholeness. The Five Emperors of the five directions send down true qi of five colors and pour it into the crown of each deceased person's head, so that the body is made complete again.

Whole-Form Incantation (Quánxíng zhòu)

The Primordial Qi of Xuanyuan (Xuányuán shǐ qì) gives birth to the Three Primes (sānyuán, the root of Heaven, Earth, and Humanity), opens the two luminaries of sun and moon, and sets Yin and Yang turning in cycles. The essence (jīng) gathers and takes form. Once the body appears in the world, the karmic obstructions accumulated over countless lives are boundless. The five viscera and six bowels are blocked, and the Three Fields (sāntián, the places within the body where refinement is practiced) and the hundred joints and nine orifices collect filth, which becomes transgression. The form scatters, the breath disperses, and the hun and po souls remain bound to the Nine Springs. The souls carry their illnesses and seek release, but what means could they possibly have?

The Heavenly Physician and the God of Medicine (Yàoshén) relieve the sufferings that bind them. A severed head is reattached, and severed sinews are joined. Poisonous gu-worms and leprosy are eliminated, and water swelling in the abdomen subsides. A stalled fetus is expelled, and the qi of conception is renewed. Contracted and twisted limbs are straightened, and the mute can speak. Those missing hands or feet are made whole, the deaf and blind regain hearing and sight, and the mad regain their minds. The aged and frail are restored to vigor, and enmities are reconciled. The hungry are nourished, grave illnesses are wholly removed, wind-related exhaustion is completely cut off, and all ailments are healed. The gates of the po soul are opened and closed, and the gate of the hun soul is refined so that it may attain the Way of the immortals.

Visualize the deceased's form restored to completeness. Draw the qi of the Southwest and bestow it upon the dead. Imagine the soul returning, carried on the true qi, and burn the talismans that dissolve the "Ten Injuries" (Shíshāng).

Bathing (Mùyù)

After death, the souls of the departed linger in the dark netherworld, or enter the Nine Dark Realms, where yin qi congeals and the corpse's foulness has not yet dispersed. Now that the souls have been summoned before the altar and the Heavenly Physician has completed the treatment, the souls are bathed and refined with the essence of sun and moon, the waters of the Celestial River and the Eastern Well, and the light of the Five Stars. In this way the dark yin qi is dispersed.

Burn the "Talisman for Transforming the Bathhouse" (Biàn yùshì fú) and the "Talisman of the Men's Hall and Women's Chamber" (Nántáng nǚshì fú).

Transform the bathhouse so that it becomes a scene of moonlight shining and waves shimmering, and condense from it a splendid numinous qi.

Changing Garments

After the purification rite is complete, the officiant forms the "Zi Wen" (Zi Wen jue) seal, which symbolizes the interaction of yin and yang qi. The officiant then burns the fulu talismans used for bathing, reads the keyi (liturgical) documents aloud, and recites the incantations.

Visualize a pale white light, as clear as moonlight, falling like rain to moisten the wandering souls. Then sprinkle water to purify the space. Next, visualize three rings of light from which a pair of jade youths (yutong) and jade maidens (yunü) emerge, holding incense cloths and long silk banners. Using the qi of precious light, they guide the wandering souls into the altar space (tanchang).

Then visualize one of the jade youths holding a jade vase, from which sweet spring water pours like rain over the souls. The light of the Five Planets and the Northern Dipper shines down from above and flows into the jade vase. Once the souls have bathed and been cleansed, the vapor-like qi that rises around them gathers into form, and their bodies become bright and pure.

Audience and Worship

The wandering souls have been lingering in darkness and obscurity, and their garments have been formed from clinging yin qi. Burn the "Changing Garments" (bianyi) fulu and, following the proper liturgical standards, transform their clothing for them.

Burn the garment-changing talisman and recite the garment-changing incantation: "Ong xin xin wu fa yi di ming du bian lian you xing she." Sprinkle water to purify, and visualize streaks of rosy light and colored radiance passing through the garments. Then imagine immortal youths and jade maidens bringing robes down from the Gate of Heaven, and blowing over them the green, yellow, and white qi. Afterward, visualize the garments wrapped in five-colored clouds (wuse yunqi).

Next, visualize the souls dressed in orderly immortal robes. Accompanied by the youths on either side and led by banners, they enter the altar space, bow three times to the Most High Compassionate Honored One (Taishang Cizun), and then receive offerings of food and the precepts (jiefa).