《靈寶領教濟度金書》Vol. 293

These are two memorial document formats recorded in the Daoist scripture Lingbao Lingjiao Jidu Jinshu, used in rituals for salvation of deceased souls and for seeking blessings and averting disasters.

The first memorial is addressed to the "Perfected Lord of the Great Master of Mysterious Center." The text states: A Daoist priest, referring to himself as "your subject," selects an auspicious day to conduct a zhaijiao (Daoist purification ritual) on behalf of the patron (the devotee sponsoring the ritual), praying for the heavenly salvation of departed souls (in blessing rituals, this would instead describe the specific request for divine protection). The priest expresses reverential awe, acknowledging his limited cultivation while daring to submit this memorial by relying on the spiritual authority of ancestral masters. The text extols the Perfected Lord of the Great Master of Mysterious Center (an important Daoist deity) as possessing supreme Daoist methods capable of governing the Three Realms and transforming all beings, earnestly requesting the Perfected Lord's descent to the ritual assembly to issue talismanic commands that will ensure the ritual's success, bringing salvation to departed souls and spreading blessings.

The second memorial follows a similar format but is addressed to the "Celestial Master" (Tianshi, an honorific title for Daoist adepts, here referring specifically to Zhang Tianshi). Such memorials are written in black ink on white paper without strict line length restrictions, then placed in special containers. For vermilion memorials (written with cinnabar ink), specific formatting rules must be observed.

These memorials follow standardized structures: opening with the submitter's identity, followed by the petition's purpose and divine supplications, concluding with reverential phrases like "with utmost reverence we kowtow and bow our heads," and finally noting the date and the submitter's name. They represent a crucial form of communication with the divine in Daoist zhaijiao rituals.

This is a formal petition (biaowen) used in Daoist purification rituals (zhaijiao), where a Daoist priest seeks divine protection for the salvation of departed souls. The text contains numerous expressions and terminology unique to Daoism.

The priest refers to himself as "your subject" (chen), demonstrating reverent humility before the deities. The text mentions exalted Daoist divinities such as the "True Lord of the Three Heavens and Great Master of the Law" (Santian Dafashi Zhenjun) and the "True Lord of Lingbao, Master of Immortals and Supervisor of Purification" (Lingbao Lingxian Jianzhai Dafashi Zhenjun). "Dragon Han" (Longhan) refers to the primordial kalpa of Daoist cosmogony, while "Crane Cry" (Heming) alludes to the founding of Daoism by Zhang Daoling at Crane Cry Mountain.

The general meaning of the petition is as follows: The priest humbly states that he has been fortunate to live in an enlightened age. Though his cultivation is still shallow, he approaches the sacred altar (yaotan) with utmost reverence to petition the deities. He beseeches the True Lords to manifest their divine powers and dispatch celestial envoys—such as "post-horse messengers" (yima) and "flying dragons" (feilong)—to aid in the salvation of the departed soul, ensuring its rebirth in a favorable realm.

The phrase "liberate and guide the soul of the deceased" (kaidu wangguo mou linghun) refers to performing salvation rites for a specific departed spirit, while "swiftly attain rebirth in a blessed realm" (kezheng shengfang) expresses the hope that the soul may quickly reach a virtuous destination. "Evening purification and announcement" (suqi gao zhai) denotes preparatory rituals conducted before the main purification ceremony.

In closing, the priest reiterates his reverent trepidation and includes the exact date of submission along with his official title and name. The entire petition is composed in solemn, refined language, reflecting the sacred and highly structured nature of Daoist ritual practice.

This is a memorial document used in Daoist Zhaijiao (purification rituals) addressed to the Five Elderly Sovereigns of the Five Directions (five deities governing the celestial realms of the cardinal directions) and the Three Officials of Heaven, Earth, and Water (Daoist divinities overseeing the three realms). The general content of the memorial is as follows:

The patron of the ritual (a certain disciple) is conducting a multi-day Zhaijiao ceremony on a specified date to guide the deceased soul (of a particular departed individual) toward a favorable rebirth (or to pray for disaster relief and protection). The presiding ritual master (identified as "your subject, so-and-so") respectfully submits this memorial, expressing the following:

First, it extols the virtues of the Five Directional Sovereigns (the Azure Spirit Primordial Elder, Cinnabar Spirit True Elder, White Spirit Imperial Elder, Five Spirit Mysterious Elder, and Original Spirit Mysterious Elder), who respectively represent the Nine Qi, Three Qi, Seven Qi, Five Qi, and One Qi (the primordial energies believed to constitute the cosmos in Daoist cosmology). Their De (virtue/power) equals that of Heaven and Earth, mastering the creative transformations of Yin-Yang. The master humbly acknowledges his limited cultivation ("the pairing of feminine and masculine energies merely blends appearances" refers to not yet attaining the highest spiritual realization) and presumes to conduct rituals at the sacred altar. With reverent trepidation, he implores the Sovereigns to descend to the ritual space ("deign to approach with whirlwind chariots"), purifying the ceremonial ground ("clearing winds sanctify the master's seat"), that the assembled deities may manifest compassion for universal salvation.

The conclusion reiterates the master's utmost sincerity and reverence, performing the ceremonial kowtows (prostrations), with the memorial dated and signed with the master's official title and name. Similar formats apply to memorials addressed to the Three Officials. Such documents serve as formal communications with the divine in Daoist rituals, transmitted to the celestial realms through ceremonial burning.

This scripture is a memorial text used in Daoist zhaijiao (purification rituals) for the salvation of deceased souls. It consists of two main sections: petitions to the Three Great Emperor-Officials (Celestial Official, Earthly Official, and Water Official) and supplications to the Three Masters (Daoist transmission teachers).

In the ritual, the presiding Daoist priest humbly refers to himself as "your subject," expressing reverent awe: fortunate to live in peaceful times yet acknowledging his limited cultivation. He now conducts this multi-day zhaijiao ritual to liberate a particular deceased soul. This memorial specially petitions the three deities governing heaven, earth, and water realms (the Upper Prime Celestial Official Bestowing Blessings, Middle Prime Earthly Official Pardoning Sins, and Lower Prime Water Official Resolving Calamities) to descend to the ritual altar. These three deities oversee all creation, record human virtue and vice, and maintain yin-yang balance. The priest earnestly implores their compassion to mobilize the Thunder Department generals, shower sweet dew universally, and assist the deceased soul's ascension to the immortal realms.

The second section addresses the Three Transmission Masters (teachers who impart Daoist scriptures and methods). Again acknowledging his modest cultivation, the priest states he has established this purification altar on a specific date to liberate souls for disciple so-and-so, beseeching the Three Masters to descend and protect the ritual's integrity for its successful completion.

The phrase "the mystical union of feminine and masculine" refers to the profound merging of yin and yang qi (vital energy). "Eastern abodes" denotes immortal realms in the east, while "western prohibitions" signifies celestial domains in the west. The entire memorial employs reverent language, embodying the solemnity of Daoist ritual procedures and demonstrating pious devotion toward deities and teachers.

This scripture is a memorial text used in Daoist purification rituals (Zhaijiao), consisting of two main parts: the Petition Memorial and the Thanksgiving Memorial.

The first section describes the reverent petition made by a Daoist priest at the western altar, addressing the Three Venerable Masters—the Lingbao Scripture Master, Lingbao Register Master, and Lingbao Ordination Master—with deep awe. The text praises these masters for their profound virtue (De) and mysterious Daoist methods, inheriting the achievements of past practitioners while illuminating the path of awakening for future generations. The priest humbly requests their descent to the altar to help convey sincere devotion to the heavens, protect sentient beings, and uphold the transmission of the Daoist teachings.

The second section is the Thanksgiving Memorial following the ritual’s completion. The priest states that, on a specific date, a multi-day and night purification rite was conducted to deliver deceased souls, and now the ceremony is concluding. The text expresses gratitude toward the Great Master of Mysterious Perfection (referring to Laozi), extolling his virtue as vast as heaven—embracing and magnanimous—capable of guiding later disciples and rewarding meritorious spirits. The priest affirms that through this ritual, auspicious purple qi (vital energy) has spread through the void, and divine light illuminates the earth, ensuring the propagation of sacred teachings.

The entire memorial reflects the solemnity of Daoist purification rituals, with the priest reporting the proceedings to the deities in utmost reverence, expressing thanks, and seeking their protection and blessings. Rich in distinctive Daoist honorifics and terminology, the text exemplifies the meticulous structure of Daoist ceremonial practice.

With utmost reverence and awe, I prostrate myself to submit this memorial:

[Memorial to the Celestial Master (Tianshi)]

On [date], your disciple [name], holding the position of [office], respectfully reports: On [specific date] of this month, we conducted a [name] purification ritual (Zhaijiao) lasting several days and nights for disciple [name], to liberate the soul of the deceased [name] and beseech celestial grace for their ascension to immortal realms (or to pray for [specific matter]). Now that the ritual has been perfectly concluded, we shall dismantle the altar and disperse the assembly.

Your disciple sincerely believes: Just as green jade discs convey sincerity, we have been blessed by the radiance of the sacred sun; like receiving the auspicious black jade scepter, the winds of true Dao spread throughout the mortal world. The successful completion of this ritual wholly depends upon the protection of the immortal masters. While courtly rites have been fulfilled, the people's devotion remains to be expressed. Trembling with reverence, I bow deeply, ashamed of my shallow virtue in inheriting the Dao's profound teachings, fearing shortcomings in presiding over this grand ceremony.

Though strictly adhering to liturgical norms (Keyi), I worry the mysterious altar may not have fully manifested its divine wonder; though all solemn protocols were observed, I still fear our cultivation through the alchemical texts (Danji) remains incomplete. Presuming to serve as chief officiant, I deeply dread any errors in the celestial records, and humbly beseech the Great Master's compassionate assistance.

Respectfully petitioned before

the Sacred Presence of the Great Master of the Three Heavens:

Heaven and Earth nurture all beings with boundless compassion, their statutes perceive the finest detail. You assess the merits of countless immortals (Qianzhen) with both reward and pardon. May your immortal chariot return to the jade palaces (Yaoque), auspicious clouds permeate the mortal realm, and celestial music eternally resound.

Your disciple, overwhelmed with gratitude, submits this memorial to express thanks. With reverent trepidation, I kowtow again in homage.

[Memorial to the Ritual Supervisor]

[Name], holding the position of [office], respectfully reports: On [date] of this month, we conducted a [name] purification ritual for disciple [name] (contents similar to previous memorial, abbreviated)...

Your disciple sincerely believes: As auspicious clouds gather at the celestial gates (Jiuguan), the immortal retinue reports in perfect order; while radiant light illuminates all directions, vast grace proclaims fulfillment. The ritual has been perfectly concluded...

(Note: The latter portion concerning ceremonial protocols resembles the previous memorial, with both emphasizing completion reports, gratitude to the divine, and expressions of humility in cultivation.)

This scripture is a thanksgiving memorial presented by a Daoist priest to the Five Elderly Lords of the Five Directions during a zhaijiao (purification ritual) ceremony, expressing both the priest's reverent trepidation and gratitude for divine protection. The main content can be understood as follows:

With utmost reverence, the priest bows in prostration, reflecting that although he has inherited the orthodox methods of the Daoist Mysterious Gate, his virtue (De) remains shallow. While presiding over the solemn altar of the zhaijiao ritual, he feared his ceremonial observances might lack thoroughness and his cultivation insufficient refinement. Now that the ritual has been successfully completed, this is entirely due to the compassionate protection of the Five Elderly Lords (the Azure Spirit Beginning Elder of the East, the Cinnabar Spirit True Elder of the South, the Bright Spirit August Elder of the West, the Five Spirits Mysterious Elder of the North, and the Mysterious Spirit Primordial Elder of the Center).

These celestial lords possess supreme virtue and power (De). They record good deeds and pardon faults, using vermilion registers to document merits that elevate spiritual ranks, and white tablets to erase transgressions for rebirth. Under their protection, auspicious signs manifest between heaven and earth—sweet dew descends universally while propitious clouds swirl. Overflowing with gratitude, the priest humbly presents this memorial to express thanks for celestial grace.

In another memorial addressed to the Five Emperors of the Five Directions, the priest reports: On such-and-such month and day, a multi-day zhaijiao ritual was conducted to deliver deceased souls, now concluded with perfected merit and the ceremonial altar dispersed. The priest feels profoundly honored to preside over such solemn rites, all made possible through the virtuous power (De) of the Five Directional Celestial Lords. The text concludes by reiterating veneration and gratitude toward these august beings.

This document presents the standard format for memorial petitions (biaowen) used in Daoist Zhaijiao (purification rituals), primarily consisting of two parts: the "Three Officials Memorial" and the "Three Masters Memorial." These are formal documents through which Daoist priests communicate with the divine.

The first section is a petition addressed to the Three Great Officials (the Upper Primordial Celestial Official, Middle Primordial Earthly Official, and Lower Primordial Water Official). It records that on a specific date, a disciple conducted a multi-day Zhaijiao ritual to guide deceased souls toward auspicious rebirth. Upon completing the ceremony, the presiding priest respectfully submits this memorial, expressing gratitude for the Three Officials' protection. The text extols their power to dispel calamities, bestow blessings, absolve sins, and resolve misfortunes, thereby enabling all beings to attain deliverance.

The second section presents a similar memorial to the Three Masters (foundational patriarchs in Daoist lineage transmission), reporting the successful completion of the ritual and thanking them for their guardianship. The document employs distinctive Daoist honorifics and praises, such as "Radiant Sovereign of Primordial Yang" (title for the Celestial Official), "Pure Void Sovereign of Cavernous Numinosity" (title for the Earthly Official), and "Cavernous Yin Sovereign of Golden Numinosity" (title for the Water Official).

These memorials follow strict conventions: the petitioner's identity is stated at the beginning, the submission date is noted at the end, and reverential phrases like "with utmost reverence and trepidation" or "kowtowing in profound homage" recur throughout. Terms such as "jade carriage" and "jade palace" refer to divine abodes, while "mystic altar" denotes the ritual platform and "cinnabar scriptures" indicates Daoist sacred texts. The entire memorial exemplifies the solemnity and sanctity inherent in Daoist Zhaijiao ceremonies.

This passage presents a memorial text used in Daoist zhaijiao (purification rituals), primarily for the salvation of deceased souls. The document meticulously records the purpose, procedures, and supplications involved in conducting such rituals.

The ceremony is established chiefly to guide a departed spirit toward blessed realms, while potentially serving additional functions of praying for blessings and protection. The presiding Daoist priest (referring to himself humbly as "your servant") acknowledges his formal inheritance of orthodox Daoist methods from the Mysterious Gate tradition, yet expresses apprehension about his limited virtue and possible oversights when conducting such solemn rites. With utmost reverence, he petitions the three patriarchs of the Lingbao tradition—the Scripture Master, Register Master, and Salvation Master—for divine assistance, hoping their spiritual authority will facilitate the soul's ascension.

The text explains that through this zhaijiao ritual, the deceased's merits will be recorded on the Green Slips (celestial registers documenting virtuous deeds), while their transgressions will be expunged from the Dark Registers (records of karmic offenses). The priest maintains faith that this process enables the soul to ride celestial chariots back to the heavenly realms, allowing both cosmic forces of yin-yang to receive the Dao's beneficence.

The concluding section outlines specific altar arrangements: the Yellow Register Altar requires six layers of ceremonial curtains, while other altars need only two. The memorial text for the Three Officials' Altar (dedicated to the Heaven, Earth, and Water Officials) follows identical format, whereas the Six Masters' Altur (honoring six patriarchs) simply employs the Mysterious Master memorial.

The "Scroll-Raising Memorial for Communicating Truth" mentioned at the end represents an alternative memorial format with similar content—petitioning deities for the soul's salvation. The priest's repeated expressions of reverential awe throughout the text reflect the extreme deference demanded in Daoist ritual conduct toward divine beings.

This scripture is a memorial document (a formal petition to deities) used in Daoist Zhaijiao (purification rituals), consisting primarily of two sections:

The first part addresses the "Supreme Formless, Nameless, Void-natural, Utmost True Dao, the Unsurpassing Primal Venerable" (the highest deity in Daoism). It depicts celestial scenes: the "Three Blossoms Kalpa Summit Terrace" shrouded in purple mist within the Nine-Layered Heavenly Palace, and the "Seven Treasures Distant Yang Gate Tower" veiled in crimson clouds. It emphasizes that ascension to the celestial realm is only possible through compliance with the Jade Decree (divine command). The memorial seeks divine grace to harmonize wind and rain, allowing all beings near and far to receive celestial blessings.

The second section is the "Azure Dragon Palace Memorial," specifically addressed to the Eastern Azure Dragon Palace (in Daoist cosmology, the east is governed by the Azure Dragon, presiding over generative Qi). It references the provisions of the Yellow Register Liturgical Code (a classic text of Daoist ritual procedures), detailing a multi-day Zhaijiao ritual conducted for a certain disciple. The memorial describes celestial visions with phrases like "clouds gathering at Eastern Splendor" and "mist condensing at Northern Towers," underscoring the need for divine protection to achieve spiritual communion.

Such memorials are recited by the presiding High Priest (the ritual master) during Daoist ceremonies. Through rigorous formal structure and reverent language, they express devotion to the deities while seeking divine protection. The repeated use of honorific phrases like "in fearful reverence" and "kowtowing with bowed head" exemplifies the solemn, respectful character of Daoist ritual documents.

This scripture is a memorial document used in Daoist Zhaijiao (purification rituals), where a priest submits a petition to the Supreme Mysterious Life Emperor (a revered Daoist deity) on behalf of devotees, seeking divine audience and blessings. Here's the modern interpretation:

The priest writes reverently: Riding auspicious clouds to the celestial realm, I humbly seek your boundless grace. With utmost reverence, I address the Supreme Mysterious Life Emperor (the paramount celestial deity) who governs the Jade Void paradise, whose virtue (De) spreads like spring's return to earth, whose sacred blessings are as vast as the sea and sky. I beseech you to hear this mortal's sincere plea. Following the protocols of the Nine Spirits Flying Steps (a Daoist petition ritual), may this vermilion petition (Daoist document) be placed upon the jade table in the Chongji Hall and swiftly presented before your divine presence.

I pray for the dispatch of spiritual officials to convey your response, that we earthly cultivators may know heaven's will. May the celestial realm recognize our sincerity, bestow abundant benevolence, gather vital Qi (energy), dispel calamitous thunder from all directions, and shower the eight directions with nourishing rain. May heaven and earth resonate in harmony, with light illuminating all existence. With profound reverence and trembling awe, I kowtow to present this petition.

The document concludes with: Submitted on [date], by your devoted servant [name and clerical title]. The Phoenix Pavilion official [name] respectfully states: On behalf of [devotee's name] who has established this [specific] purification ritual lasting [duration], we solemnly present this petition at [time] to be delivered to the Natural Jade Tower of Supreme Void (the highest celestial realm).

This memorial is prepared according to the Yellow Register Liturgy (a major Daoist Zhaijiao ritual). Your servant bows repeatedly with reverent fear, mindful of having received the true Dao's teachings, with the Nine Spirits (internal deities) circulating and the Three Qi (Jing-Qi-Shen) flowing like swift celestial steeds. I earnestly entreat the Life-Measuring Elder (deity of longevity) and all venerable celestials to show compassion, allowing this petition to be successfully delivered through the Nine Spirits Flying Steps channel.

This memorial exemplifies the standard format of "presenting petitions" in Daoist rituals, containing proper divine titles, petition contents, ritual references, and devout expressions. It embodies the Daoist communication method of "heaven-human resonance." The repeated phrases like "with reverent fear" and "kowtowing" represent characteristic humble expressions in Daoist documents.

This scripture is a memorial document used in Daoist Zhaijiao (purification rituals), where a Daoist priest (referring to himself as "your servant") submits a petition to the Lords of the Northern Dipper constellation, seeking their divine protection. The text meticulously outlines the ritual procedures and the deities being invoked.

The priest begins by declaring his obedience to the Daoist mandate, dispatching divine messengers to convey his plea, hoping the deities will perceive the suffering of the mortal realm. With utmost reverence, he prepares the memorial, selecting an auspicious date and time according to the Huanglu Keyi (Yellow Register Liturgy, a Daoist ritual framework), and presents it to the Jade Palace of the Void and Naturalness (celestial abode).

The text specifies that this Zhaijiao ritual was conducted for a particular disciple, spanning several days and nights. The priest enumerates the titles and functions of the Nine Palaces of the Northern Dipper (in Daoist cosmology, the Big Dipper's seven stars plus two auxiliary stars, making nine), including:

The Inner Consort of Fleeing from Origins and Transforming Appearances from the Supreme Palace of the Northern Dipper

The Inner Attendant of Protecting Embryos and Transforming Forms from the Middle Primordial Palace of the Northern Dipper

The Supreme Primordial Mother of Six Withdrawals and Seven Concealments from the True Primordial Palace of the Northern Dipper

...and six other stellar lords, each governing different mystical transformations.

Finally, the priest earnestly beseeches these stellar deities to heed his petition. Following the sacred instructions of the Jiuling Feibu (Nine Spirits Flying Steps, a Daoist ritual footwork technique), he prays that his vermilion memorial (red-colored petition) may successfully reach the celestial court. The entire document reflects both the rigorous liturgical precision of Daoist rituals and the profound devotional attitude underlying them.

This scripture is a memorial document used in Daoist Zhaijiao (purification rituals) when submitting petitions to the Celestial Offices (heavenly bureaucracy). Its primary function is for the Daoist priest to report on behalf of the ritual sponsor the purpose of conducting the ceremony and to seek divine protection from the celestial deities.

At the ceremony's commencement, the priest selects an auspicious date and hour, preparing the memorial according to the standards of the Huanglu Zhai (a ritual for salvation of the deceased). The document first pays homage to the Four True Lords of the Celestial Offices: the True Lord of Lifespans (who governs life and death), the True Lord of Records (who documents good and evil deeds), the True Lord of Corrections (who rectifies transgressions), and the True Lord of Calamity Relief (who dispels disasters). The priest describes himself as bathed in the pure wind of Daoist practice, cultivating daily with the swift diligence of a flying dragon or post-horse.

The main petitions beseech these Four True Lords: first, to heed mortal supplications and assist in correcting the memorial's format according to the profound principles of the Nine Spirits Flying Steps (a sacred ritual gait); second, to pardon any potential transgressions committed by either priest or sponsor in the mortal realm; third, to dispatch divine emissaries to convey celestial decrees, ensuring all participants comprehend heavenly will through spiritual illumination.

The conclusion implores the deities to bestow four blessings: the thunderous might to dispel malign influences (cleansing the four extremes), the nourishing grace of rain to benefit all creation (extending to the eight horizons), the hidden communion between heaven and earth (subtle earthly connections), and universal radiance (celestial light illuminating every inch). The priest concludes with utmost reverence ("in fearful sincerity, bowing head to ground"), noting the memorial's date and his official Daoist clerical title as presiding ritual master.

This is a memorial document used in Daoist purification rituals (Zhaijiao), a formal petition presented by the priest on behalf of devotees to the celestial deities. The priest, who humbly refers to himself as "your subject," is conducting a multi-day purification ceremony for a practitioner observing religious abstinence.

With reverence, the priest declares his immersion in Daoist truth and longstanding reliance on divine guidance. Following the protocols of the Yellow Register Liturgy (Huanglu Keyi), he prepares to submit this memorial at an auspicious hour to the "Jade Portal of Spontaneous Nothingness" - the highest celestial realm in Daoism. He specifically invokes several major Daoist deities: the Lord of the Great Mysterious Capital, the Great Master of the Three Heavens, the True Lord of Orthodox Unity's Quiet Response, along with the Scripture Masters, Register Masters, and Initiation Masters of the Lingbao tradition.

The priest earnestly beseeches these deities to receive this memorial and dispatch celestial messengers to convey their divine response. He prays for heavenly blessings that the thunderous might may awe all directions, and that the true meaning of Daoist teachings may descend like nourishing rain, spreading grace throughout heaven and earth. The document concludes by reiterating his reverent awe, followed by the date and the priest's formal religious title.

This memorial exemplifies the meticulous documentation and devout religious attitude characteristic of Daoist purification rituals, serving as ritual communication between humans and deities to seek blessings for devotees. The mentioned "Yellow Register Liturgy" represents important Daoist ceremonial procedures, while "Nine Spirits Flying Steps" refers to a specific form of Daoist ritual pacing known as bugang (Pacing the Celestial Network).

On [specific date], the Daoist priest [name], holding the position of [official title] (referring to himself as "your subject"), respectfully submits this memorial. It states that on [date] of this month, a Yellow Register Retreat (Huanglu zhai) – a ritual for the salvation of departed souls – was conducted for the devotee [name] over several days and nights. Now, at [specific time] on [date], this memorial is reverently presented again to be delivered to the Jade Palace of Spontaneous Nothingness (Xuwu ziran yuque), the sacred celestial court of the highest Daoist heaven.

Following the liturgical regulations (Keyi) of the Yellow Register Retreat, the priest prepares this memorial with utmost reverence. He mentions his fortune to cultivate in this flourishing era, having perceived the mysterious celestial harmonies through practice of the Seven Scriptures and Eight Canons (qijing bawei, referring to essential Daoist classics). With deep humility, he reports to the Sacred Perfected (Shengzhen, Daoist deities), beseeching their compassion so that this memorial may be transmitted by immortal officials through various celestial bureaus. Guided by the intent of the Nine Numinous Flying Steps (jiuling feibu, a divine pacing ritual), it shall be placed upon the jade desk of the Chongji Hall.

The priest earnestly implores the Sacred Perfected to dispatch numinous emissaries to announce the results, granting the departed souls the grace of Golden Talismans and Jade Edicts (jinfu yuchi, celestial documents of deliverance). May heavenly light shine universally, liberating the souls from the confines of the underworld and allowing both living descendants and beings of the dark realms to share in this sacred benevolence. Finally, he reiterates his profound reverence, presenting this memorial for the celestial court’s consideration.

Note: This follows a standardized format used for successive memorial submissions during multi-day rituals. From the second day onward, only basic details like dates need updating while the core text remains unchanged. The "Merit Report Memorial" (yangong biao) mentioned at the end refers to a final submission summarizing the ritual’s virtuous achievements.

This scripture describes the complete procedure of a Daoist zhaijiao (purification ritual). It begins by clarifying that this particular ritual is being conducted to guide departed souls toward celestial ascension (if it were for blessings and averting calamities, the text would instead mention seeking divine favor, longevity, or repentance for sins). The ritual is now concluding, and the presiding priest is preparing to report the accumulated merits to the celestial officers and divine troops who participated in the ceremony.

The lead Daoist priest humbly acknowledges his own limitations, admitting that his dull nature and shallow wisdom may have led to lapses in devotion during the fasting period, resulting in possible ritual errors: mistaken summons of deities, disorganized wording in memorial petitions, or distracted focus while circulating Qi (vital energy) during the rites. Deeply apprehensive about these shortcomings, he earnestly beseeches the supreme "Most High Formless, Nameless, Empty, Spontaneous, Utterly True Great Dao, the Supreme Primal Venerable" (the highest deity in Daoism) to pardon these transgressions.

The text specifically enumerates the various divine beings and celestial troops invoked during the ritual, including:

• Immortals of the Three Caverns (Dongzhen, Dongxuan, Dongshen), earthly transcendents, and Perfected Persons of different ranks;
• Deities of the sun, moon, stars, rivers, lakes, and seas—natural spirits governing cosmic phenomena;
• The Nine Palaces and Five Thearchs, directional guardians of sacred space;
• Supervisory envoys from the Thirty-Two Heavens;
• Golden Boys and Jade Maidens responsible for incense offerings and flower scattering;
• Merit Officers who record virtuous deeds and transgressions;
• Flying Dragon Riders who deliver memorials and petitions.

Each of these divine beings fulfills a distinct role, collectively ensuring the successful completion of the ritual. The passage concludes by mentioning the Six Life-Span Deities (divine officials governing longevity) and other specific functionaries involved in the ceremony.

This scripture describes the standardized procedure and content for presenting memorial petitions (shangbiao) during Daoist purification rituals (zhaijiao). The ritual master (addressed as "minister") dons solemn ceremonial robes and reverently prepares the petition to be submitted to Xuandu (the abode of Daoist deities). The petition primarily requests that merits be evaluated according to the Jade Register of Supreme Truth (Tai Zhen Yu Ge, the Daoist standard for assessing merits and faults), with corresponding rewards granted in recognition of devotees' piety.

The master declares his commitment to maintaining physical and spiritual purity while wholeheartedly performing meritorious deeds to aid sentient beings, hoping to repay the cosmic benevolence of Heaven and Earth in generating all things. Sincerely studying Daoist truths and receiving the teachings, he aspires to have his merits recorded at Qinghua Palace (where celestial officials document merits and faults), his soul gathering spiritual Qi (vital energy) while his achievements are inscribed in the Cinnabar Register (Dan Ce, the immortal ledger of accomplishments). The petition concludes with utmost reverence, bearing the date and the master's official title and name.

The latter section explains the format of this merit-reporting petition (yangong biao): following the style of previous vermilion petitions but now written with black ink on white paper. Such petitions serve universally in rituals for liberating deceased souls and seeking blessings while dispelling misfortunes. The names of relevant divine generals and officials should be adjusted according to the actual needs of the ritual platform (zhaitan), with unrelated names omitted. This passage originates from Volume 293 of the Lingbao Lingjiao Jidu Jinshu (Golden Book of Numinous Treasure Salvation Through Teaching).