《靈寶領教濟度金書》Vol. 305

This is a template for ritual documents used in the Yellow Register Retreat (Huanglu Zhai)—a Daoist purification ritual for the salvation of deceased souls—as recorded in the Lingbao Lingjiao Jidu Jinshu. Transmitted by the Southern Song dynasty master Ning Quanzhen and compiled by Lin Lingzhen.

The document begins by specifying that it is a memorial to be submitted to celestial deities at various heavenly levels, including four types of petitions (zouwen), seven declarations (shenwen), nine official dispatches (diewen), one directive (zhawen), and one interdepartmental communication (guanwen). The core content features the Daoist priest, speaking in the humble voice of a subject, reporting to the celestial court:

"I (Priest of the [surname] lineage), having previously received the petitioner’s request for the salvation of the deceased, am duty-bound as the presiding ritual master to comply. An auspicious date has been selected, and in accordance with the True Rites (Zhenke) liturgy, an altar (Xuantan) has been established. On [specific date], a preliminary petition was submitted to announce the ritual to the celestial court, humbly requesting an imperial decree to notify the deities of the Three Realms (heaven, earth, and water) and the Ten Directions, that they may pardon the sins of the deceased [name] and exempt them from underworld judgment. When the formal retreat commences, may the relevant divine generals come to receive the merit documents and escort the soul to liberation."

"Now that the ritual date approaches, another memorial must be submitted as prescribed. With utmost reverence, I report to the Three Heavenly Worthies (the supreme deities of Yuqing, Shangqing, and Taiqing), beseeching celestial grace to approve the earlier petition and command the relevant departments to execute the salvation plan as previously requested." The document concludes with the date of submission, the priest’s ritual rank, and surname.

Subsequent memorials repeat these appeals to five key divine officials:

• The Celestial Lord of the Jade Purity’s Prime Minister (high-ranking official of the Yuqing realm)
• The Celestial Lord of the Supreme Mystery’s Prime Minister (divine administrator of pivotal celestial affairs)
• The Celestial Lord of the Heavenly Mechanism’s Prime Minister (deity overseeing cosmic operations)
• The Celestial Lord of the Heavenly Mechanism’s Inner Minister (internal affairs official of the Heavenly Mechanism Bureau)
• The Celestial Lord of the Northern Dipper’s Envoy Minister (divine emissary of the Celestial Pivot Palace)

These standardized memorials reflect the Daoist liturgical principle of "human rituals mirroring celestial order" (yi ren fa tian)—where earthly priests communicate and collaborate with heavenly deities through formalized documents.

This describes the memorial document presented to deities during a Taoist zhaijiao (purification ritual). The text consists of three main sections:

The first section addresses the supreme celestial deity "Three Realms Most Venerable Heaven Emperor." The Taoist priest identifies himself with divine titles such as "Heavenly Pivot Left and Right Chancellor Celestial Lord," humbly petitioning the Celestial Emperor to approve the salvation of departed souls. It mentions establishing an altar (xuántán) according to Taoist liturgical procedures and conducting the ritual following the protocols outlined in the Zhenke (True Rites) scripture. The priest expresses profound reverence through ceremonial bows while submitting the memorial to the heavenly court.

The second section petitions Dongji Qingxuan Laojun (the Most High Lord of Eastern Salvation, also known as Taiyi Jiuku Tianzun). This deity specializes in redeeming departed souls, and the priest requests him to issue an edict absolving the deceased's transgressions, allowing the soul to escape purgatorial examinations. The memorial specifies the chosen date for the ritual and identifies the particular deceased to be saved.

The third section reports to the "Mysterious Master" (likely referring to Celestial Master Zhang or other Taoist patriarchs). Similar in content to previous sections, it states that the altar has been established on an auspicious divination-selected date, with preliminary memorials submitted earlier in a specified month to request the edict of absolution, awaiting the formal commencement of the salvation ritual.

The entire text exemplifies the Taoist salvation ritual tradition of "three petitions and five memorials," requiring multiple submissions to deities at different hierarchical levels. The priest repeatedly uses humble phrases like "with utmost reverence and fear, bowing and prostrating," maintaining strict formal conventions including precise dates, divine titles, and specific petitions within the memorial structure.

This document is an official petition used in Daoist Zhaijiao (purification rituals) addressed to celestial and earthly officials, primarily for the purpose of liberating deceased souls. I will explain it section by section:

The first section petitions the Celestial Official (one of the Three Officials in Daoism, responsible for bestowing blessings). The presiding Daoist priest, humbly referring to himself as "your subject," respectfully reports to the "Most Venerable Heavenly Worthy of Profound Central Great Law, Master of Transformations Under the Three Heavens." He states that as the ritual period approaches, regulations require this formal petition. He earnestly requests the Heavenly Worthy's compassionate approval to dispatch divine generals—as previously petitioned—to guide the deceased soul, enabling it to receive merit and transcend the cycle of rebirth.

The second section provides specifics. The priest details having established a Xuantan (ritual altar) on an auspicious divination-selected date, conducting the Zhaijiao step-by-step according to the Zhenke (Daoist ritual texts). On a specified date, preliminary petitions were already submitted to request absolution of the soul's transgressions and exemption from underworld judgment. Now as the ritual period arrives, this formal dispatch invites divine generals to guide the soul toward liberation.

The third section addresses the Earthly Official (another of the Three Officials, responsible for pardon). The content parallels the first section but directs the appeal to the "Heavenly Official of Upper Prime First Rank Bestowing Blessings" at the Purple Tenuity Palace of Mystic Metropolis' Primordial Yang Seven Treasures. It reiterates ritual preparations and requests an imperial decree ordering all relevant deities throughout the Three Realms and Ten Directions (cosmological term for the entire universe) to implement the soul's pardon.

Phrases like "presumptuously confronting the master's severity" and "daring to approach sacred majesty" appear repeatedly as expressions of profound reverence toward the divine. The document concludes with the date and the presiding priest's religious rank (Daoist clerical hierarchy) and surname, conforming to formal requirements. The entire process embodies Daoism's sacred cosmology of connecting heaven and earth through ritual practice.

This document is a petition used in Daoist zhaijiao (purification rituals), addressed to three deities (the Earth Official, Water Official, and Emperor of Mount Tai) to request absolution for the sins of deceased souls and assist their deliverance.

The text begins by stating that according to previously established ritual intentions, divine grace is sought to help the deceased attain liberation. The presiding ritual master (identified by position and surname), adhering to orthodox teachings without deviation, has solemnly prepared the sacred altar (Xuantan) on an auspicious date and conducted ceremonies following the proper liturgical procedures (Zhenke Keyi). On a specified date, a preliminary memorial was already submitted to request the descent of imperial decrees, notifying all deities throughout the three realms and ten directions to pardon the sins of the deceased (named) and release them from underworld punishments.

As the ritual period approaches conclusion, this formal petition is respectfully submitted again: may the relevant celestial departments (particularly the Solar Division Guards), upon receiving this document, come to receive the merits of deliverance and escort the deceased souls to liberation. This memorial humbly petitions the three venerable deities (the Middle Prime Earth Official, Lower Prime Water Official, and Emperor of Mount Tai) to compassionately grant approval, again issuing sacred decrees commanding subordinate departments to execute the requested deliverance as previously petitioned.

The document concludes with an expression of profound reverence for the divine majesty and utmost sincerity in submitting this petition. It bears the date according to the Jupiter Cycle calendar, along with the ritual master's religious title and surname.

(Note: Terms like "Three Grades Water Official for Resolving Calamities" belong to the Daoist divine hierarchy; "Zhenke" refers to orthodox Daoist liturgy; "Xuantan" denotes the ritual altar; "three realms and ten directions" signifies the entire cosmological space)

This is an official document used in Daoist Zhaijiao (purification rituals), primarily addressed to three major deities (Dongyue Tianqi Rensheng Emperor, Beiyin Xuantian Fengdu Great Emperor, and Dongxia Fusang Danlin Great Emperor) to request approval for performing rites to liberate deceased souls.

The document begins by stating that an auspicious date has been selected for holding the ritual (fasting period), and formally petitions the deities according to Daoist liturgical regulations (standard protocols). It mentions that preparatory petitions (recorded appeals) were submitted on a specified date, beseeching the deities to issue edicts absolving the deceased's transgressions (pardon sins and faults), remitting underworld punishments (exempt from infernal interrogations), and awaiting the scheduled ritual (fasting period established). When the time comes, the document requests underworld officials (guardian departments) to guide the souls to receive the ritual's merits and achieve liberation.

Each document follows the same format, separately addressed to three deities presiding over distinct domains:

1. Dongyue Tianqi Rensheng Emperor: Deity governing human life and death

2. Beiyin Xuantian Fengdu Great Emperor: Supreme deity administering underworld affairs

3. Dongxia Fusang Danlin Great Emperor: Deity associated with the eastern immortal realms

The document concludes with the date of composition and the signature of the presiding Daoist priest (designated position, surname specified). Such documents constitute a crucial component of Daoist salvation rituals, serving as formal petitions to deities to obtain permission and assistance for liberating deceased souls.

This is a formal Daoist document for redeeming the souls of the deceased, divided into two sections:

The upper section is the priest's petition to the deities. The priest identifies himself as "the appointed official of such-and-such surname," indicating his specific ritual role according to Daoist liturgy. He explains that an altar (Xuantan) has been properly established following the Lingbao Jing (Numinous Treasure Scripture), an auspicious date selected, and preliminary rituals like scripture recitation completed. The petition formally requests deities from the Three Realms and Ten Directions (all celestial, earthly, and underworld domains) to pardon the deceased's transgressions, exempt them from underworld judgment, and descend during the ritual to guide the soul's redemption. The conclusion specifies submission to the "Dushi" (redemption master) and "Santong Lingjiao [Name] Zhenren" (senior Daoist official).

The lower section constitutes an official dispatch (die) to local deities. In the name of "Shangqing Lingbao" (Highest Clarity Numinous Treasure tradition), the priest formally notifies the Sheling Si (local earth deity bureau) and Chenghuang Si (underworld magistrate office) of the specified region. These local deities are commanded to immediately execute the prearranged redemption plan upon receiving the document without delay. The text repeatedly emphasizes compliance with "the Lingbao Duren statutes," indicating adherence to the Scripture on Salvation's regulations. It concludes with the officiating priest's signature, seal, and issuance date.

Key recurring terms include: "juanchu kaodui" (exemption from underworld judgment of sins), "buwei" (underworld escorts for souls), and "chaosheng" (redemption and rebirth). These technical terms reflect the Daoist belief that liturgical rituals (Keyi) can mediate affairs between the yin and yang realms.

These are three formal documents used in Daoist Zhaijiao (purification rituals), sharing identical formats but addressed to different recipients: the City God Office (local underworld administration) and the Wudao Sheling Office (the spiritual institution governing pathways). The main content is as follows:

A Lingbao (Numinous Treasure) school master, acting under the authority of "Shangqing Lingbao Administrative Office," formally declares having received the salvation request from the patron sponsoring the ritual. Following religious regulations, the master has selected an auspicious date, solemnly erected an altar, and meticulously prepared the ceremony step-by-step according to the Zhenke (True Liturgy, a Daoist ritual classic). On a specified date, the petition was already submitted to the celestial court, requesting the issuance of imperial decrees to deities across the Three Realms and Ten Directions to pardon the deceased (a named individual) from their worldly transgressions and exempt them from underworld judgment.

With the ritual date approaching, these official dispatches are now sent to relevant spiritual departments, demanding immediate compliance with prior instructions upon receipt: subordinates must be dispatched to the altar to receive the salvific merits (De) and escort the deceased's soul toward liberation. The documents conclude by emphasizing strict adherence to the Lingbao Salvation Statutes (Daoist redemption regulations) without delay.

Each document bears the issuance date, followed by the master's official title, name, and seal. Such writings embody the Daoist Keyi (liturgical) tradition of "communicating with heaven through documents," achieving human-divine correspondence through formal bureaucratic protocols.

This is an official Daoist document for the salvation of departed souls, detailing the ritual procedures performed by a priest to conduct a Zhaijiao (purification ritual) for the deceased. The text references the Lingbao Lingjiao Jidu Jinshu (Scripture of Golden Salvation According to the Lingbao Teachings), a key scripture of the Lingbao tradition specifically used for the salvation of wandering spirits.

The priest first submits a petition to the celestial deities, requesting absolution for the deceased’s sins during their lifetime (original transgressions) and exemption from punishments in the underworld (removal of infernal trials). After selecting an auspicious date (divined time), the priest strictly adheres to Daoist liturgical protocols (in accordance with the true rites) to solemnly erect an altar (reverently establishing the Mystic Altar) and prepare the salvation ritual.

The text specifically mentions issuing notifications to deities of the "Three Realms and Ten Directions" (encompassing celestial, earthly, and underworld domains) and sending a formal dispatch to the subordinate officials of the Great Emperor of the Eastern Peak (Dongyue, the Daoist deity overseeing the records of the departed). The document demands that upon receiving the notice, these officials must promptly execute the salvation procedures without delay (no obstruction or negligence permitted).

The document concludes with the priest’s official title and signature (bearing the priest’s rank and name) and emphasizes that the entire process must strictly follow the regulations of the Lingbao Duren Jing (Lingbao Scripture of Salvation for Humanity) in accordance with its decrees. Such documents exemplify the Daoist religious practice of mediating between humans and deities through Zhaijiao rituals to deliver departed souls, reflecting the tradition’s comprehensive cosmology of the afterlife and systematic salvation liturgy.

This is an official document used by the Lingbao (Numinous Treasure) school of Daoism during salvation rituals, serving as an administrative dispatch to the underworld bureaucracy. The three parallel sections with repetitive content represent identical documents issued to different underworld departments governing terrestrial and aquatic realms respectively.

The document essentially states: The ritual department of our Lingbao tradition (the Daoist institution administering liturgical rites) has selected an auspicious date to establish the altar (Xuántán) according to zhaijiao (purification rituals) arrangements, completing preliminary preparations following orthodox keyi (liturgical procedures). On [specific date], petitions were already submitted to the celestial court and relevant divine offices, pleading for the absolution of sins and exemption from underworld punishments for the deceased soul [name]. As the ritual period approaches, this official notice is hereby issued to the underworld departments governing departed souls. Upon receipt, they must immediately dispatch underworld officers according to the Lingbao Salvation Statutes to receive the accumulated merit (karmic benefits generated by the ritual) at the altar and escort the soul toward liberation (release from samsaric suffering). The document concludes with the issuance date and is signed with the presiding master's ritual title and name.

The term "Xuántán" refers to the Daoist ritual altar, while "three realms and ten directions" denotes the entire cosmic space. "Judicial review" (kǎoduì) indicates the underworld trial process for departed souls. Such documents embody the Daoist religious concept of mediating between yin and yang realms through sacred rituals, where masters formally negotiate with divine institutions through official documents, demonstrating strong ritual formalism and sacred authority.

This is a Daoist document for guiding departed souls, formally issued by the presiding ritual master (Fashi) to the underworld bureaucracy (Mingcao). The main contents are:

The master first explains that according to Lingbao School (an important Daoist tradition) rituals, an auspicious date and time were selected to establish a solemn altar (Xuantan), and orthodox liturgical procedures (Keyi) were followed for conducting the purification ritual (Zhaijiao). On a specified month and day, the petition for guiding the departed soul was already submitted to the celestial court and relevant divine departments.

The document requests deities from the Three Realms and Ten Directions (referring to the entire cosmic space) to pardon the deceased's (Wangguo mou) worldly transgressions and exempt them from underworld punishments (relieving judicial interrogations). As the ritual date approaches, this official notice is sent to the underworld offices, requiring them to receive the document and immediately come to the altar to collect the merit of salvation (gongde) and escort the soul to its next rebirth.

The text emphasizes that execution must follow the Lingbao School's Scripture on Salvation (Duren Jing) regulations without delay. Attached are notifications dispatched to the local earth deities (Siming Liushen) and celestial messengers (Gongcao), ensuring accurate document delivery.

The complete document adopts ancient official correspondence formats, including "Die" (official dispatch), "Zha" (directive document), and "Guan" (delivery notice) - three document types respectively sent to the underworld offices, earth deities, and celestial messengers, forming a complete salvation document system.

This scripture describes the official documents submitted to various deities during the Lingbao School's soul salvation rituals in Daoism. The "Eastern Pole Imperial Palace" mentioned refers to the celestial abode of the Lingbao Heavenly Lord (also known as the Supreme Purity Lingbao Heavenly Lord), one of the Three Pure Ones (Sanqing) who represent the highest deities in Daoism.

During the ritual, seven petition documents are presented to the principal deities governing the Three Realms (celestial, terrestrial, and aquatic realms): the Celestial Official Emperor (ruler of heaven), the Earthly Official Emperor (ruler of the earth), the Water Official Emperor (ruler of water domains), the Eastern Peak Administration (sacred Mount Tai's divine court), the Fengdu Great Emperor (sovereign of the underworld), the Water Palace Great Emperor (ruler of aquatic realms), and the Salvation Master (the ritual officiant performing the soul liberation).

Additionally, eight official dispatches are sent to local divine institutions: the Sheling Office (earth god administration) of the deceased's hometown, the City God Office (chenghuang temple), the Five Directions Sheling Office (earth gods of five regions), along with the record-keeping departments of the Eastern Peak, underworld, and water palace that oversee deceased souls.

Terms like "Jade Maidens," "Numinous Officials," and "Merit Officers" refer to divine messengers in the Daoist pantheon. Phrases such as "golden-horse postal route" and "flying talismans clearing the path" depict these messengers swiftly delivering documents, while "fiery bells" and "thunder forces" represent the protective spiritual energies ensuring unimpeded transmission.

The text concludes by stating compliance with the Lingbao Infinite Salvation Ordinances, including the dispatch date, the officiant's rank, and name. This passage reveals the meticulous celestial bureaucracy in Daoist salvation rituals, where coordinated document exchanges mobilize the Three Realms' powers to accomplish the sacred work of soul liberation and universal deliverance.