《靈寶領教濟度金書》Vol. 304

This text documents the formal liturgical format of a Huanglu Zhaijiao (Daoist salvation ritual for deceased souls), divided into two parts: the petitioner's appeal and the master's celestial announcement.

The petitioner (ritual sponsor) first submits an application: "Disciple [name] (with registered domicile specified), on account of the unfortunate passing of [deceased's name] on [date], and being unaware of the soul's current state, wishes to conduct a ritual for their salvation." The document outlines plans to establish a ritual arena at a specified location, holding a certain type of Zhaijiao (purification ritual) lasting several days and nights, beseeching heavenly grace for the soul's deliverance. The appeal is formally submitted to the Celestial Master [name] of the Lingbao tradition, humbly requesting the master's compassion in conducting the ritual according to proper Keyi (liturgical procedures).

The master's celestial announcement follows, addressed to the heavenly courts: The master, referring to themselves as "your servant," declares their duty-bound obligation as a Lingbao-ordained priest. Having selected an auspicious date, they prepare to establish the ritual altar according to Xuanmen Keyi (Daoist liturgical standards). To inform the deities of the Three Realms (heaven, earth, and water) and Ten Directions (cardinal and intercardinal points) in advance, this memorial is submitted to the Three Heavens (highest Daoist celestial realm), seeking the Jade Emperor's approval.

The memorial requests: "May the Celestial Emperor in compassion command all relevant deities of the Three Realms and Ten Directions to assist this ritual. May the sins of the deceased [name] be pardoned, and their karmic ties with living relatives dissolved. When the ritual commences, may all deities come to receive merit and aid in the soul's salvation." The document concludes with the date and master's signature.

Technical specifications are noted: The document should be written on yellow paper with proper formal elements including a "square envelope" (official document cover) and "attached yellow slip" (summary of key points). The core content explains how disciple [name] seeks to conduct salvation rites for the deceased [name], requesting cooperation from all deities of the Three Realms and Ten Directions to complete this salvation ritual.

This scripture describes the format and content of memorial documents used in Daoist zhaijiao (purification rituals). It consists of two main sections:

The first part details the specifications for preparing these memorial documents. They must be written on yellow paper measuring 3.2 cun in height and 2.4 cun in width. The text should be arranged in five columns and affixed to the front of the memorial near the "imperial position" (the sacred space representing the deity's presence). An additional longer sheet of yellow paper should be attached to the back of the memorial for recording the date. This format is specifically for memorials addressed to various celestial emperors, but not used when submitting to the Three Mysterious Offices (Sanxing), Celestial Masters (Tianshi), or deities like Donghua and Xiling.

The second part presents the actual memorial content. It begins with the format for addressing the "Pivotal Three Offices of Supreme Mystery" (Taixuan Shuji Sanxing), where the petitioner states their official title and name, explaining their selection of an auspicious date to establish a ritual space and conduct zhaijiao according to canonical procedures. Since this concerns informing all realms of the Three Worlds and Ten Directions (representing the entire cosmos) in advance, the petitioner dares not act without authorization and must formally request permission.

The text then enumerates the celestial lords being memorialized, including seven high-ranking deities such as the Celestial Lord of the Three Pure Ones' Prime Minister and the Celestial Lord of Supreme Mystery's Prime Minister. Following this is the memorial addressed to the chief deity of the "Supreme Mystery Capital Office" - the "True Lord of Orthodox Unity, Divine Transformation, Quiet Response and Manifest Protection, Great Dharma Celestial Master of All Heaven under the Three Heavens." Here the petitioner humbly requests the Daoist patriarch's compassion to forward the memorial to the supreme deities of the Three Realms and the August Heaven God (Haotian Shangdi), seeking imperial decrees that all relevant departments throughout the cosmos will implement. This includes pardoning the deceased's transgressions, suspending underworld judgments (kaojiao), and issuing notifications to concerned deities to receive merits and assist souls' transcendence once the ritual date is confirmed.

Finally comes the memorial to the "Mysterious Master" (Xuanshi, referring to the Great Master of Mysterious Center), with similar content explaining the ritual's purpose and requests. The phrase "official position and surname" serves as a template to be filled with actual titles and names during use. All memorials must conclude with the exact date and petitioner's information.

This is a memorial document used in Daoist Zhaijiao (purification rituals), primarily serving as an official petition to deities requesting absolution for the sins of deceased souls and their deliverance from suffering. The recurring phrase "your humble servant of such-and-such position and surname" represents the Daoist priest's formal self-reference in the document, conveying utmost reverence.

The text comprises three main sections: First, a petition is addressed to the Elder Azure Mystery of the Eastern Pole (also known as the Heavenly Lord of Salvation from Suffering, a deity specializing in soul deliverance). The priest requests the descent of an imperial decree to pardon the deceased's earthly transgressions, exempt them from underworld judgment, and dispatch divine generals to receive the ritual merits for guiding the departed souls. The document is presented with profound humility, described as being offered "with trembling reverence."

Next, a declaration is made to the Celestial Official (specifically the Great Emperor of the Upper Prime First Grade Bestowing Blessings, who governs absolution and benediction). The priest, identifying as an ordained ritual master, explains having solemnly erected an altar on an auspiciously chosen date in strict accordance with Daoist Keyi (liturgical procedures). While having already notified all deities throughout the Sanguo Shifang (Three Realms and Ten Directions, representing cosmic totality), special notification is made to the Celestial Official to request an imperial edict ensuring cooperation from all celestial departments for the deliverance rites.

Technical terms like Sanguo Shifang (the entire cosmological space), Zhenke (orthodox ritual protocols), Jianzhai (conducting purification ceremonies), and Chaodu (ritual deliverance of souls through religious services) appear throughout. These specialized terms reflect the comprehensive liturgical system for soul salvation in Daoism, demonstrating the tradition's rigorous approach to deliverance rituals.

This is an official Daoist document for the salvation of departed souls, primarily addressed to the Earth Official (Diguan) and Water Official (Shuiguan). It meticulously records the preparations made by the priest for conducting the Zhaijiao (purification ritual) on behalf of the deceased.

First, the priest declares his role as the presiding master of the ceremony. Following an auspicious date determined through divination, he reverently establishes the Xuantan (ritual altar) and proceeds step-by-step with the Zhaijiao according to the Zhenke (Daoist liturgical codes). To ensure that the entire cosmos—the Three Realms and Ten Directions—is informed of this ritual in advance, in addition to submitting memorials to the celestial departments (including the Tai Xuan Pivot, Three Bureaus, and the Eastern Pole’s Jade Palace), a special report must also be made to the Earth Official and Water Official.

The document specifically petitions these two deities: the Mid-Year Second-Rank Earth Official of Pardoning Sins (Zhongyuan Erpin Shezui Diguan), who governs absolution, and the Lower-Year Third-Rank Water Official of Dispelling Calamities (Xiayuan Sanpin Jie’e Shuiguan), who oversees the removal of misfortunes. It requests their approval to issue divine decrees to their respective underworld offices (the Mid-Year and Lower-Year Bureaus), sacred mountains and rivers, the Ninefold Netherworld (Beidu Luofeng), and all rivers, lakes, and seas involved, so that the sins of the deceased (named) may be pardoned and their judgment in the underworld alleviated. Once the Zhaijiao formally commences and the document is delivered, celestial troops and officers are summoned to receive merits and assist in the salvation of the departed soul.

Finally, the priest expresses his reverent and solemn devotion, noting the date of submission and his official religious title. The entire document adheres to a strict format with respectful language, reflecting the solemnity and sacredness of Daoist Zhaijiao rituals.

This is an official document used in Daoist Zhaijiao (purification ritual) ceremonies, containing two formal petitions addressed to different deities. The first is directed to the Dongyue Tianqi Rensheng Emperor (the sacred mountain deity of Mount Tai who governs human life and death), while the second is presented to the Beiyin Xuantian Fengdu Great Emperor (the supreme ruler of the underworld in Daoist cosmology).

The text explains that the presiding Daoist priest (referring to himself as "this humble official, [surname]") has selected an auspicious date according to Daoist protocols to establish the ritual altar and will conduct the ceremony following the Zhenke (True Rites, a classic Daoist liturgical text). To ensure all realms of the Three Worlds and Ten Directions (representing the entire cosmos) are properly informed, in addition to having already submitted memorials to various celestial departments (including the Three Heavens Office, Taiyuan Pivot Mechanism, Three Bureaus, and Eastern Extremity Jade Palace), special petitions must be filed with these two deities.

The core petition requests the deities to: 1) approve the ceremony, 2) issue sacred decrees informing all underworld and water palace departments to immediately execute the orders upon receiving the document. Specific instructions include: absolving the deceased (referred to as "the departed [name]") of earthly transgressions, exempting them from underworld judgments ("removing judicial inquiries"), and dispatching underworld officials ("escort troops") to receive the merit-transferring benefits when the ritual commences, thereby assisting the souls' salvation.

Both petitions conclude with expressions of the priest's reverential trepidation, followed by the submission date. Such documents serve as formal divine notifications during Daoist salvation rituals, establishing a sacred covenant between humans and deities to ensure the ceremony's efficacy across all cosmic realms.

This is a formal Daoist document for the salvation of deceased souls, divided into three sections addressed to different deities and institutions.

The first section is submitted to the Water Palace deities. A Daoist priest (of specified rank and name) has selected an auspicious day according to Zhaijiao (purification ritual) protocols to establish an altar, preparing to conduct the salvation rites in accordance with the Zhenke (True Code) scripture. Having already reported to superior departments including the Three Celestial Gates, the Taiyuan Pivotal Three Bureaus, and the Eastern Extremity Jade Palace of the heavenly court, this petition specifically seeks approval from the Great Emperor of the Eastern Dawn Fusang Cinnabar Grove who governs water realms. The document requests the Emperor to authorize this salvation ritual and command relevant Water Palace departments to assist. When the ceremony begins, Water Palace deities are invited to receive the merit, pardon the deceased's transgressions, exempt them from underworld punishments, and aid their transcendence.

The second section addresses the Dushi (salvation master). Similar in content to the first part, it explains that proper reports have been made to superior deities and now seeks approval from the Dushi (the Zhenren [Perfected Being] of specified rank and name from the Three Caverns tradition). The petition asks the master to endorse and forward the application to heaven, securing cooperation from relevant deities throughout the Three Realms and Ten Directions for this salvation ritual.

The third section notifies local deities through an official dispatch (die) sent to the Sheling Office (local deity administration) of a specified prefecture, informing them of the upcoming salvation ceremony.

Recurring terms include: "of specified rank and name" indicating spaces for official titles and names to be filled; "pardon transgressions and exempt from underworld judgments" referring to absolving the deceased's sins and waiving netherworld punishments; "establishing purification rites" meaning conducting the ceremony; and "salvation" denoting the ritual assistance for souls to transcend suffering. These documents exemplify the strict reporting procedures and hierarchical relationships within Daoist salvation rituals.

This passage presents a template for official documents used in Daoist zhaijiao (purification rituals) from the Lingbao Lingjiao Jidu Jinshu (Golden Book of Lingbao Salvation Rituals). These documents are dispatched to various deities during rituals for the salvation of deceased souls.

As the institution responsible for conducting Daoist ceremonies, we have selected an auspicious date according to sacred protocols and solemnly erected the ritual altar (a consecrated space for Daoist rites). To ensure that the Three Realms—Heaven, Earth, and the Underworld—are duly informed, official notices must be sent not only to higher deities such as the Eastern Jasper Pool (a celestial paradise), the Three Officials (Heavenly, Earthly, and Water Officials), Mount Tai (which governs life and death), Fengdu (the capital of the underworld), and the Dragon Palaces of the Water Realm, but also to local deities.

Upon receiving this document, all relevant divine offices—such as the Sheling (Earth God) and Chenghuang (City God) bureaus—must immediately notify subordinate deities within their jurisdiction to comply with its directives. The key provisions include: absolving the deceased of their sins, exempting them from underworld judgment, and requesting all divine departments to attend the zhaijiao ceremony to receive the merit of salvation and guide the soul to liberation. The entire process strictly adheres to the regulations set forth in the Lingbao Wuliang Duren (Infinite Salvation of Lingbao) scripture.

The document concludes with the date of issuance and the signature of the presiding master, including their official title. It is prepared on half-sheet white paper, folded in a specific manner with distinct markings on both front and back. Identical copies are dispatched to Chenghuang offices at the prefectural and county levels.

These documents exemplify the Daoist salvation ritual’s principle of "reaching the Three Realms above and the Nine Darknesses below." Through formal bureaucratic communication between humans and deities, they facilitate the deliverance of souls.

This document is an official dispatch used in Daoist zhaijiao (purification rituals), primarily serving to notify various deities about an upcoming salvation ritual. Following the traditions of the Lingbao (Numinous Treasure) school—a major Daoist lineage—the ritual master selects an auspicious date, reverently prepares the altar, and makes arrangements to conduct the ceremony according to orthodox keyi (liturgical procedures).

To ensure that the deities of the Three Realms (heaven, earth, and the underworld) and all ten directions (symbolizing every possible orientation) are informed in advance, this dispatch is specially issued—in addition to formal petitions already submitted to the following sacred institutions: the Eastern Pole Jade Palace (a celestial abode of Daoist immortals), the Three Officials (the Great Emperors of Heaven, Earth, and Water), the Eastern Peak (the divine court of Mount Tai), Fengdu (the underworld), and the Water Palace (the abode of aquatic deities).

The document instructs all recipient divine offices—including the local earth gods (dangjing liyu), the Five Paths and Community Deities Bureau (responsible for overseeing the roads in all directions), and the Eastern Peak’s Registry of the Deceased (the office managing the records of departed souls)—to promptly carry out the necessary tasks. These include absolving the named deceased of their sins and exempting them from the underworld’s scrutiny and punishment. Once the ritual date is confirmed, all divine departments must arrive on time to receive merit and assist in the salvation of the soul, enabling its ascension. All procedures must strictly adhere to the decrees of the Lingbao Wuliang Duren Jing (Scripture of Limitless Salvation).

The dispatch concludes with the issuance date and the ritual master’s signature and seal. In Daoist terminology, such a document is called a "die"—a formal communiqué between humans and deities, reflecting the standardized and sacred nature of Daoist zhaijiao rituals.

These are three official documents used by the Lingbao (Numinous Treasure) school of Daoism for salvation rituals, addressed respectively to the Earth Office, Water Office, and Netherworld Administration (the bureaucratic systems of the underworld). Acting in the name of the "Shangqing Lingbao Executive Bureau," the Daoist priest formally dispatches these official communications to the underworld authorities according to Daoist liturgical protocols.

The first document is sent to the Earth Office department responsible for maintaining records of the deceased. It states: In accordance with the requirements of the zhaijiao (Daoist purification ritual), we have selected an auspicious day to establish the ritual altar and are strictly following the procedures outlined in the Zhenke (True Rites scripture). We have already submitted reports to superior authorities including the Three Officials (Celestial Official, Earthly Official, and Water Official), the Great Emperor of Mount Tai (Dongyue Dadi), and Fengdu (the Daoist underworld capital). This serves as formal notification to the Earth Office to process this matter immediately upon receipt, absolving the named deceased of their sins and exempting them from underworld judgment. On the day our salvation ritual commences, please dispatch underworld officials to receive the merit generated and assist the departed soul's transcendence. All procedures shall follow the regulations of the Lingbao Wuliang Duren Jing (Numinous Treasure Scripture of Infinite Salvation).

The second document, nearly identical in content, is addressed to the Water Office (the underworld institution governing drowned souls). It similarly requests the Water Office to absolve the deceased's sins and cooperate with the salvation ritual.

The third document is sent to the specific underworld department where the deceased's soul is registered. Reiterating the main points of the previous two documents, it emphasizes compliance with the Lingbao Duren Jing's provisions to assist the soul's liberation during the ritual period.

Each document concludes with the issuance date and is signed by the presiding priest with their religious title and surname. These documents reflect Daoism's unique religious concept of formal bureaucratic communication between the living and underworld realms, maintaining that yang-world rituals require yin-world institutional cooperation to achieve effective salvation of departed souls.

This scripture presents the standard document format used by the Lingbao (Numinous Treasure) tradition of Daoism for conducting salvation rituals for deceased souls. The core content constitutes the officiating priest's formal notification to various deities, requesting their assistance in guiding the departed spirit.

The priest first declares having selected an auspicious date and established the ritual altar (Xuántán) according to orthodox liturgical procedures (Keyi) in preparation for the salvation ceremony. To ensure all ten directions across the Three Realms—celestial, terrestrial, and underworld—are properly informed, formal documents must be issued not only to higher deities (including the Eastern Pole's Jade Palace, the Three Officials [Celestial Official, Earth Official, and Water Official], the Eastern Peak's underworld court [Mount Tai's netherworld], Fengdu [capital of the underworld], and aquatic deities) but also to relevant subordinate spirits.

The document requires all notified deities to: 1) immediately verify the absolution of the deceased's earthly transgressions; 2) confirm which deity currently governs the departed soul; and 3) upon receiving notice of the salvation ritual, dispatch subordinates to receive merit (De) and escort the soul toward rebirth. All procedures must follow the ordinances of the Lingbao Wuliang Duren Jing (Numinous Treasure Scripture of Limitless Salvation).

The document concludes with the issuance date and the officiating priest's signature and seal. Special emphasis is placed on the local earth god (Siming Liushen) of the deceased's location being bound to comply. Additionally, it mentions issuing special passage permits ("Dakelou") for the divine generals escorting the soul, though specific names need not be recorded.

These documents exemplify the characteristic Daoist salvation principle of "connecting with the Three Realms above and reaching the Nine Darknesses below." Only through multi-layered reporting and coordinated assistance can the religious rite of soul salvation be completed. The referenced deities—such as the Three Officials and the Eastern Peak's underworld court—represent crucial figures in Daoist underworld belief systems.

This passage presents a formal document format from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, primarily used in rituals for the salvation of deceased souls. It details the list of documents to be delivered and their respective recipients across various spiritual realms.

The text begins by instructing the dispatch of Gongcao (divine clerks responsible for document transmission in Daoism) and Zhifu (deities on duty) to deliver the documents to the Wudao Sheling Si (the underworld institution governing the five paths of Yin-Yang). It demands all deities to provide strict escort services, ensuring timely delivery to both celestial courts and underworld offices. Special emphasis is placed on compliance—all receiving departments must execute the orders without obstruction or delay, strictly adhering to the statutes of Lingbao Wuliang Duren scripture.

The document then enumerates the specific items: four memorials (Zouzhuang) to be sent respectively to the Three Heavens Gate, Taixuan Shuji Sansheng (Three Central Offices of Mysterious Pivots), the Mystic Master's Office, and the Eastern Pole's Jasper Palace; six petitions (Shenzhuang) addressed to the Three Sovereign Officials (Heavenly, Earthly, and Water Officials), the Great Emperor of Eastern Peak, the Fengdu Underworld Emperor, and the Fusang Great Emperor; and seven official dispatches (Gongwen) destined for local deity institutions like City God Offices, Sheling Si, Wudao Sheling Si, as well as Eastern Peak, underworld, and water palace offices governing deceased souls.

A special directive follows for the divine messengers—including celestial maidens of the practitioner's meditation chamber (Jing), the Three Heavens memorial-presenting Lingguan, and immortal document couriers—urging immediate delivery without delay. Should obstacles arise, thunderous measures are authorized. The document concludes with the issuance date and the presiding ritual master's signature.

The appended "Underworld Offering Memorial" (Mingcao Xianzhuang) contains a eulogy prepared by living devotees, specifying the amount of spirit money (paper offerings for the afterlife) prepared for a particular deceased individual—a common offering in salvation rituals. Collectively, this document exemplifies the meticulous bureaucratic system and sacred transmission protocols within Daoist salvation ceremonies.

This is a liturgical document used in Daoist purification rituals (Zhaijiao), primarily serving to report the establishment of a ritual altar to the deities and plead for the absolution of a deceased soul’s transgressions. The document consists of several sections:

First, a memorial is submitted to the Netherworld Offices (Mingcao), stating that a disciple of the Dao, identified by surname and personal name, intends to establish a ritual altar in accordance with Daoist liturgical regulations. An auspicious date and time have been selected, and the ceremonial proceedings will follow the prescribed sequence as outlined in the Authentic Rites (Zhenke, a Daoist scripture). To ensure all deities across the Three Realms and Ten Directions (referring to the entire cosmic space) are informed in advance, in addition to submitting a petition to the Celestial Court, banners will be raised to conduct the Covenant Declaration ceremony (Gaomeng, a ritual of pledging vows to the deities).

Next, a declaration is made to the Office of Mysterious Void Surveillance and Responsive Manifestations (Xuanyu Jiancha Yinggan Lingsi, a divine institution overseeing human virtue and vice), requesting that the deities record the sincerity of this ritual and convey it to the Celestial Court. The document asks the deities to bear witness throughout the Three Realms and Ten Directions, issuing an edict to the Netherworld Offices where the deceased soul resides, absolving its transgressions and exempting it from underworld judgment. On the day the ritual altar is formally established, it is hoped that Netherworld officials will come to receive the merit (Gongde) and guide the soul’s ascension.

Finally, a dispatch (Guanwen, resembling an official letter) is addressed to the Messengers of Merit (Gongcao, celestial couriers) and the Talismanic Envoys (Fushi, document carriers), instructing them to deliver this petition to the Office of Mysterious Void Surveillance in accordance with the mandate issued by the Most High Lord Lao (Taishang Laojun). Attached is the "Most High’s True Talismanic Mandate for Summoning Spirits," invoking the assistance of the Seasonal Duty Officers (Sizhi Gongcao, celestial officials on duty for each season) and the Envoys of the Three Realms to ensure the deceased soul promptly receives absolution.

The document concludes with the date of composition and the rank and surname of the presiding Daoist priest. The entire text reflects the Daoist tradition of communicating between the human and divine realms through sacred rituals, demonstrating the complete structure of liturgical documents (Keyi).

This passage documents the formal liturgical format used by the Lingbao school (one of Daoism's major lineages) when conducting salvation rituals. The text specifies that ceremonies must follow the "Lingbao Wuliang Duren Lüling" (the Lingbao school's ritual regulations for redeeming souls), which governs the procedures for liberating the deceased.

The detailed protocol includes: First, the presiding priest (the Daoist officiant) must verify the information of the souls to be redeemed. Then, the ritual of "dispatching for liberation" (facilitating the souls' transcendence from the cycle of rebirth through ceremonial means) is performed according to established norms. The document concludes by recording the exact ritual date (using the traditional Tai Sui calendar year/month/day), the officiating priest's name and religious rank (indicating the Daoist's level of cultivation), and finally requires the imprint of the ritual seal (the term "signed" refers to this official stamping).

Excerpted from Chapter 304 of the Lingbao Lingjiao Jidu Jinshu (Lingbao Scripture for Universal Salvation), this represents a standardized liturgical template used in Daoist Zhaijiao (purification rituals) and Keyi (liturgical ceremonies), exemplifying the meticulous formalism characteristic of Daoist salvation rites.