《靈寶領教濟度金書》Vol. 311

This passage is a template for petition documents from the Lingbao Lingjiao Jidu Jinshu (Golden Book of Lingbao Salvation Rituals) concerning the performance of the Yellow Register Great Retreat (Huanglu Dazhai) – a major purification ritual for delivering deceased souls and seeking blessings while dispelling misfortunes. The content is divided into two main sections:

The first part is the supplication submitted by devotees to a Lingbao lineage master. The petitioner states their place of residence, birth date and time, and current age. They confess to being mired in worldly distractions, wasting precious time, and often incurring karmic debts through improper conduct. Now, they wish to perform the Yellow Register Great Retreat (a multi-day ritual) to beseech the heavens for absolution of sins, resolution of grievances, and transmission of precepts and talismans (Fulu), hoping to transcend suffering and attain realization of the Dao. They formally submit this request to a specified Lingbao master, addressed as "Perfected One" (Zhenren), to conduct the ritual according to orthodox liturgy (Keyi).

The second part is the master’s formal acceptance document. It largely mirrors the petition, reiterating the petitioner’s birth details and confessional content, confirming that the Yellow Register Great Retreat will be conducted at a specified date and location. The terms "Northern Office" (Beifu) refer to the underworld bureaucracy, while "Southern Palace" (Nangong) denotes the immortal realm of eternal life, expressing the dual aspiration to erase karmic records from the underworld and be inscribed in the celestial register. Phrases like "pears and jujubes wither easily" and "mulberry and elm cannot halt time" employ classical metaphors for life’s fleeting nature.

Such documents represent crucial liturgical texts of Lingbao rituals during the Song-Yuan period, embodying Daoist religious practices of penitence and longevity-seeking through ceremonial means. The text preserves complete formal structures and specialized terminology: the "Yellow Register Great Retreat" was the most solemn ritual for soul salvation, while "transmitting talismans to prolong life" (Chuanfu Duming) refers to obtaining longevity through esoteric talismanic practices.

According to the secret ritual procedures recorded in the Lingbao Lingjiao Jidu Jinshu (Golden Book of Salvation Through Numinous Treasure Teachings), a solemn altar must be established at a designated location. The ceremony begins with an Opening Petition, presenting vermilion-inscribed memorials to the Celestial Court. On specific dates, the "Natural Audience" ritual is performed, during which Fulu (talismans and registers) are issued, followed by additional memorial presentations.

At night, the "Mystic Metropolis Grand Offering" ritual is conducted, presenting the Pure Jade Mountain Offerings: the upper tier venerates the Three Treasures (Dao, Scriptures, and Masters), the middle tier honors the perfected spirits, while the lower tier makes offerings to beings trapped in the three lower realms. The universal salvation extends to the ancestral spirits of the patron family, deceased relatives and friends, karmic creditors from past conflicts, and all sentient beings throughout the six paths and four modes of birth. Through refinement rituals, these beings are assisted in their transcendence, resolving enmities, dissolving karmic obstacles, and achieving virtuous fruition.

On appointed days, the purification altar is formally opened, with the "Nighttime Invocation" ceremony performed after dark. Procedures like "Passing Lanterns to Shatter Prisons" liberate beings trapped in hell realms. For nine consecutive days, morning audience rituals are conducted with six scripture-recitation sessions. On specific dates: the "Vermilion Memorial Bypassing Hell" is presented, followed by the "Three Officials and Northern Yin Purification Rite" at night; the "Vermilion Memorial for Southern Palace Registration" is submitted, accompanied by an evening "Rebirth Offering" where stored merit-wealth scriptures are burned; and the "Vermilion Memorial for All Perfected Overseers" is presented, followed by nocturnal "Life and Body Salvation" liturgy that bestows Golden Register Life-Saving Talismans, Salvation from Suffering True Talismans, and Longevity Numinous Talismans, along with transmission of the Numinous Treasure Nine Perfected Precepts as eternal cultivation foundations.

The ceremony concludes with the "Merit Declaration and Altar Dissolution" rite, casting dragon-tablets into water, and performing the "Three Realms Purification Offering" to express gratitude to the 360 celestial deities, acknowledging heavenly grace while praying for complete merit fulfillment.

The second part presents the memorial format for celestial petitions: "Your trembling servant [name], with utmost reverence, reports on behalf of a disciple [birth details and age] from [location] who reveres the Dao. The disciple confesses to being mired in worldly delusions with heavy karmic obstructions, deeply aware of life's transience. They seek through repentance to erase underworld records of transgressions, praying for Southern Palace registration—ensuring present-life peace while accumulating blessings for future rebirths. Now at [location] we establish the ritual altar..." (The full formal memorial text continues but is not fully reproduced here).

This scripture documents a grand Daoist ritual known as the "Yellow Register Great Purification" (Zhaijiao), a ceremonial practice for liberating deceased souls and praying for blessings. Lasting several days and nights, the ceremony primarily aims through fasting, scripture recitation, and burning memorials (written petitions to deities) to release souls from hell's suffering while granting the living deliverance from calamities and longevity.

The ritual follows an exacting sequence: First, a sacred altar (Xuantan) is erected, where vermilion memorials are presented to the supreme deity Celestial Worthy of Primordial Beginning (Yuanshi Tianzun). At night, elaborate offerings are prepared to venerate the Three Treasures (Dao, scriptures, and masters), simultaneously performing salvation rites for the sponsor's ancestors, karmic creditors, and all deceased beings across the six realms of rebirth (the Buddhist categories of devas, humans, asuras, animals, hungry ghosts, and hell beings).

Over subsequent days, the ceremony progresses through key phases: rotating scripture recitations, repentance of sins, presenting offerings to the Three Officials (Heavenly, Earthly, and Water Officials), registering rebirth details with the Southern Palace (Daoist bureau governing lifespan), and burning spirit money. The pivotal moment involves transmitting three sacred instruments: the Golden Register Life-Salvation Talisman (Fulu), the Longevity Numinous Talisman, and the Lingbao Nine Perfected Precepts (fundamental Daoist ethical codes) - serving as credentials for souls' ascension.

The ceremony concludes with altar-dispersing rites, including casting dragon tablets (jade slips inscribed with prayers into sacred mountains) to thank deities across the Three Realms. The presiding Daoist priest (self-referring as "this minister") specially petitions Yuanshi Tianzun to approve the salvation proceedings and dispatch celestial officials to complete the ritual.

Integrating multiple functions - soul salvation, sin repentance, precept transmission, and longevity prayers - this ceremony embodies the Lingbao school's doctrinal emphasis on "universal salvation," showcasing the comprehensive soteriological vision within Daoist liturgical tradition.

This is a formal petition format from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, primarily serving as a memorial document where a Daoist priest petitions the celestial court on behalf of devotees to seek absolution from sins, dispel calamities, and deliver their ancestors.

First, it addresses the celestial ministries (heavenly administrative departments), the sun, moon, stars, and the Ten Directions and Three Realms (the entire cosmos). The petition specifically seeks pardon for the devotee (the sponsor of the ritual) for all transgressions committed in past and present lives, as well as the deliverance of their nine generations of ancestors (九祖) and seven generations of kin (七玄). It aims to dissolve karmic obstructions from the Three Lifetimes (past, present, and future) and the Four Categories of Sins (四负), purifying body and mind so that all offenses may be erased.

The petition requests permission for the devotee, through adherence to precepts and the wearing of Fulu (道教驱邪护身的符咒, Daoist talismans for protection and exorcism), to have their records of sins in the Northern Office (the underworld’s administrative bureau) expunged while still alive, and to be registered in the Southern Palace (the celestial bureau for immortal records). It seeks exemption from disasters, prolongation of life, freedom from suffering, the restoration of bodily radiance, and blessings in both this life and the next.

The latter part of the document records the devotee’s personal details: native place, residence, name, birth date and time (according to the Chinese zodiac), and age. It includes a personal confession acknowledging wasted years spent entangled in worldly delusions, like the fleeting bloom of pear and jujube flowers, and expresses deep remorse over life’s impermanence. Now, through the performance of this ritual, the devotee hopes to erase their karmic records and pray for peace and auspiciousness.

On a specified date and at a designated location, a Daoist altar will be erected to conduct the Lingbao Shengshou Shoudu Yuxiu Huanglu Dazhai (a grand purification ritual for deliverance of the deceased and dispelling misfortune), lasting several days and nights. The devotee implores celestial grace, seeking liberation from suffering through repentance, the transmission of precepts, and the bestowal of Fulu.

The priest declares that, following the esoteric scriptures of the Lingbao lineage (an important Daoist school), they will establish a sacred altar (玄坛) on a chosen date and perform rites of veneration. These include presenting a vermilion memorial (朱章), conferring talismans, delivering ancestors, and resolving karmic debts. At night, an offering known as the Xuandu Daxian Yushan Jinggong will be arranged—presented first to the Three Treasures (Dao, scriptures, and masters), then to the Perfected Immortals, and finally dedicated to beings in the Three Wretched Paths (hell, hungry ghosts, and animals), while also benefiting the devotee’s lineage of ancestors and karmic creditors.

The document concludes with reverential phrases in which the priest, with humility and awe, submits the petition to the Three Pure Ones (the highest Daoist deities: Yuqing, Shangqing, and Taiqing) and the Celestial Emperor of the Vast Heaven (昊天上帝).

This scripture records the complete procedure of a Daoist salvation ritual (Fashi), primarily aimed at helping deceased souls and the living eliminate karmic obstacles and attain liberation.

The ritual spans multiple days and includes these key phases: First, an altar is established, followed by the "Night Opening" ceremony (Suqi) to formally commence the proceedings. Through repentance and lantern rituals, this helps release souls suffering in the underworld. Subsequently, a nine-day cycle of morning worship is conducted, with scriptures recited six times. On an auspicious day, vermilion petitions (Zhuzhang) are presented, and nighttime rituals honor the Three Officials (Tianshi, Diguan, Shuiguan) and the Northern Yin purification ceremony.

Another day features the offering of Southern Palace vermilion petitions (seeking enrollment in celestial registers), followed by a nocturnal "Rebirth Ceremony" (Shoushengjiao) to assist souls in obtaining new life. "Stored Treasury Scriptures and Wealth" (Jikujingcai) are burned to prepare resources for the deceased in the underworld. Later, on a chosen date, petitions are submitted to the assembled perfected beings (Zhongzhen), and the "Life-Body Salvation Rite" (Shenshoushoudu Keyi) is performed at night. This includes transmitting Daoist talismans like the Golden Register Life-Saving Talisman (Jinlu Duming Fu), Salvation from Suffering True Talisman (Jiuku Zhenfu), and Longevity Numinous Talisman (Changsheng Lingfu), along with the Lingbao Nine Perfected Precepts (Lingbao Jiuzhen Miaoji).

The ritual concludes by selecting an auspicious day to summarize merits, dismantle the altar, and cast "Dragon Tablets" (Longjian)—inscribed wooden slips containing prayers—into mountains or rivers. A grand "Three Realms Purification Ceremony" (Sanjie Qingjiao) is held with 360 deity positions to express gratitude for celestial grace. Throughout, petitions are submitted to the supreme Daoist deity—the Most High August Jade Emperor of the Golden Portal (Taishang Haotian Zhizun Jinqu Yuhuang Shangdi)—seeking pardon for the ritual sponsor and ancestors, liberation for departed souls, longevity blessings for the living, and the removal of names from underworld registers to celestial archives.

The scripture ends with standard Daoist memorial format, noting the date and the officiating priest's rank and name, reverently submitted to the Northern Dipper Sovereign (Beiji Xingjun), a major Daoist deity. This comprehensive ritual system integrates repentance, salvation, and blessings, embodying Daoism's religious ideal of delivering all beings from suffering.

This is a liturgical document for the Daoist Yellow Register Purification Ritual (Zhaijiao), a grand ceremony for redeeming deceased souls and praying for blessings. It records the complete procedure of a preparatory purification ritual performed for a devotee.

The devotee (a disciple of a certain surname residing in a specific location, with birth details and age provided) confesses to being mired in worldly affairs and burdened by karmic transgressions, fearing life's brevity and a desolate afterlife. Seeking to erase their name from the underworld's (Northern Office) register of sins while petitioning for celestial recognition (Southern Palace), they hope to secure present-world peace and accumulate merits for future rebirths.

On an auspicious date at a designated site, the "Lingbao Yellow Register Grand Purification for Preemptive Salvation" is conducted over several days and nights. Primary petitions include: celestial pardon for sins, transmission of precepts and talismans (Fulu), redemption of deceased souls, and exemption from hellish suffering. Following the Lingbao school's (a major Daoist lineage) esoteric protocols, the ritual master proceeds from the appointed day:

First, the Mystic Altar is erected, with a vermilion memorial (red petition) submitted to Heaven. At night, the "Great Offering at Mystic Metropolis" ceremony presents exquisite Jade Mountain offerings to the Three Treasures (Dao, scriptures, and masters) and sacred beings, while simultaneously making charity offerings to hungry ghosts. This redeems the patron's ancestors, karmic creditors, and all deceased souls across the six realms and four births (Buddhist classifications of sentient beings), aiding their ascension.

Subsequent days sequentially feature: altar consecration, the nighttime "Lamp-lit Hell Atonement" (a rite for redeeming hell-bound souls), nine cycles of circumambulatory worship, and six scripture recitations. Key segments include: submitting vermilion memorials to exempt from hell, establishing purification rites for the Three Officials (Heavenly, Earthly, and Water Officials) and the Great Emperor of Northern Yin; presenting vermilion memorials for Southern Palace immortal registration, conducting the nocturnal "Rebirth Offering" to burn underworld currency deposited in hell's treasury; finally transmitting life-preserving Golden Register talismans, longevity talismans, and the Lingbao Nine Authentic Precepts as cultivation credentials.

The ceremony concludes with altar dissolution rites, casting the dragon tablet (a jade slip inscribed with prayers into a sacred mountain) to thank Heaven and Earth, completing the entire purification ritual.

This is a Daoist Zhaijiao (purification ritual) document, detailing the process of petitioning celestial powers on behalf of the ritual patron (zhai zhu) to seek blessings and dispel misfortunes.

The document begins by submitting a memorial to the Great Emperor of the North Star in the Purple Subtlety Heaven (a principal Daoist deity), requesting absolution for the patron's transgressions in both present and past lives, along with the salvation of ancestral spirits. It seeks to purify the patron's being, eradicate all karmic obstacles, and grant permission to wear protective talismans (fulu) for liberation during this lifetime. The petition aims to expunge the patron's name from the underworld's (Northern Office) register of sins and instead enroll it in the celestial (Southern Palace) roster of immortals—warding off calamities, prolonging life, illuminating body and spirit, and securing blessings for both present and future existences.

The document then specifies the patron's circumstances: a disciple of the Dao residing in a particular locale, born at a precise date and hour, currently of a certain age. The patron confesses entanglement in worldly vexations, wasted years, and anxieties over domestic disharmony and accumulated transgressions. Through this Zhaijiao ritual, the patron hopes to erase their name from the underworld's records, secure a place among the celestial registers, and invoke present-world fortune along with future auspiciousness.

Finally, the ritual arrangements are outlined: an auspicious date and time are selected to establish an altar at a designated site, where the Lingbao (Numinous Treasure) school's "Yellow Register Great Ritual of Preemptive Salvation for the Living Body" will be conducted. This multi-day ceremony includes resolving grievances, confessing transgressions, imparting precepts, distributing talismans, and liberating deceased souls. Following Lingbao's esoteric traditions, a Mystic Altar (xuan tan) is erected for obeisance, the submission of vermilion memorials (zhu biao), and the issuance of talismanic registers.

The entire document adheres to a rigorous format, employing specialized Daoist terminology that reflects the standardized and sacred nature of Zhaijiao rituals.

This scripture describes a grand Daoist salvation ritual known as the "Great Offering at Mystic Metropolis" (Xuandu Daxian). Through a series of ceremonial procedures, the ritual master assists the patron (who sponsors the ritual) and their ancestors in resolving karmic debts and liberating them from suffering.

The multiday ritual comprises several key stages: At night, an altar is erected to make offerings to the Three Treasures (Dao, scriptures, and masters), with purified food prepared for divine beings. The master then performs the refining and salvation rites for the patron, their ancestors, karmic creditors, and all sentient beings of the six realms. After opening the ritual space, nine consecutive days of morning and evening scripture recitations and prostrations follow. Vermilion petitions are presented to plead for exemption from hell realms. Special ceremonies honor the Three Officials (Celestial, Earthly and Water Officials) and the Northern Yin deities. Symbolic underworld currency is burned to repay karmic debts, while golden register talismans (fulu) and the Nine Authentic Precepts are transmitted.

The culmination involves submitting a memorial to the Great Emperor of Purple Tenuity (an important Daoist deity), beseeching forgiveness for the patron's transgressions in this and past lives. The petition seeks salvation for nine generations of ancestors, requesting their names be erased from underworld registers and inscribed in immortal records, while also praying for longevity and disaster relief. The master humbly invites all celestial officials to witness this meritorious act at the ritual platform. Conducted with sincere reverence, the entire ceremony aims to facilitate liberation and blessings for both the living and deceased through sacred ritual means.

On the [specific date], your disciple (subject) [name] humbly submits this petition.

With utmost reverence, I prostrate myself before the Supreme Eastern Abode (the dwelling place of Daoism's highest deities). I, [name], residing at [address], am a devoted practitioner of the Dao. Born at [time] on [birthdate], currently [age] years old. I am acutely aware of being entangled in worldly afflictions, my heart burdened with karmic obstacles (hindrances formed by negative karma). Like pears and dates that wither easily, I've idly let time slip away until suddenly old age approaches. Reflecting on life's brevity fills me with constant trepidation. Though seeking household peace, I've inevitably committed transgressions; navigating worldly affairs has further entangled me in sinful karma.

Thus I earnestly pray: May my name be erased from the registers of the Earth Prison (Northern Office), and may my primordial spirit (Shen) return to the Southern Palace (the Daoist celestial realm). I seek blessings in the present and continued auspiciousness in days to come. Having selected an auspicious day and hour, I shall establish an altar at [location] to conduct the "Lingbao Precept-Ritual for Living Salvation through the Yellow Register" (a major Zhaijiao ritual for salvation and dispelling misfortune), praying day and night for celestial grace—to resolve grievances, repent transgressions, receive precepts, obtain spiritual talismans (Fulu for exorcism and blessings), liberate departed souls, and ultimately attain the true Dao, free from suffering.

As the presiding ritual master, I strictly adhere to Lingbao School (an important Daoist lineage) teachings, daring not violate its regulations. Beginning on [date] of this month, following the secret scriptures transmitted by Lingbao's ancestral masters, I shall solemnly establish the Mystic Altar at [location], presenting vermilion petitions (official documents to celestial beings) to the Profound Heaven.

The ritual sequence is as follows:

On [date], perform the Natural Morning Audience (daily morning liturgy) and issue talismanic documents.

On [date], liberate ancestors and resolve karmic creditors, followed by the Mystic Capital Grand Offering (deity worship ceremony) and Jade Mountain Pure Offerings at night—first honoring the Three Treasures (Dao, Scriptures, and Masters), then making offerings to true spirits, finally distributing alms to beings of the Three Wretched Paths (hell, hungry ghosts, and animals). Special refinement rites (salvation rituals) will be conducted for the presiding patron's ancestral lineage, karmic creditors, and all deceased beings of the Six Realms and Four Births (Buddhist samsaric categories).

On [date], open the altar with evening rituals including Night Invocation, Lamp Extinguishing (repentance in darkness), and Hell Confession. This initiates nine consecutive days of morning processions (scripture recitation and obeisance) with six scripture rotations.

On [date], present the "Vermilion Petition to Bypass Hell," followed by evening purification rites for the Three Officials (Heavenly, Earthly, and Water Officials) and Northern Yin (underworld).

On [date], submit the "Vermilion Petition for Southern Palace Registration," conducting nocturnal Salvation Rituals while burning Treasury-Entrusting Scriptures (texts depositing underworld wealth for the deceased).

On [date], offer the "Vermilion Petition for Celestial Witnessing," performing nighttime "Living Salvation" liturgy (Keyi procedures) to transmit Golden Register Life-Saving Suffering Talismans, Longevity Talismans, and other Lingbao Fulu.

(Note: The translation segments the ritual sequence while retaining specialized terms like "vermilion petitions" and "Yellow Register ritual." Parenthetical explanations clarify key concepts, classical particles are modernized, and length remains within 1.5x the original.)

This scripture records the memorial text for a Daoist Yellow Register Retreat (Huanglu Zhai, a major ritual for salvation of souls), which consists of three main sections:

First is the formal announcement to the deities. The ritual master, humbly referring to himself as "your subject," respectfully petitions the Great Emperor of Eternal Joy in the Eastern Extremity (a revered Daoist deity). He reports the scheduled date for erecting the altar to conduct the Three Realms Pure Offering (Sanqing Jiao, a grand sacrificial ceremony) with 360 divine stations. Through rituals like casting dragon tablets (Toulong Dianjian, the practice of throwing inscribed jade slips into sacred mountains), he seeks celestial pardon for the retreat patron's (Zhaizhu) transgressions in both current and past lives, while delivering salvation for nine generations of ancestors (Jiuzu) and seven generations of kin (Qixuan).

The second section details the petitions. It seeks divine absolution to cleanse the patron's karmic burdens, requesting their name be erased from the Northern Office (Beifu, the Daoist underworld) and recorded instead in the Southern Palace (Nangong, the celestial abode of immortals). Prayers are offered for longevity, disaster relief, and divine blessings in both present and future lives. During the ritual night, special invocation is made for the descent of Mysterious Azure Qi (Qingxuan Miaoqi, a fundamental Daoist cultivation term referring to primordial energy) to illuminate all directions and guide wandering souls to receive salvation.

The conclusion expresses reverent trepidation. The master again identifies himself as "your subject," meticulously recording the patron's birthplace, birthdate and other details. He explains how worldly attachments created karmic obstacles, now to be resolved through triple introspection (Sanxing) and ninefold contemplation (Jiusi). The grand Yellow Register Retreat—Daoism's most solemn salvation ritual—will be conducted at the specified time and location over several days and nights, bringing deliverance for both the living and deceased.

Frequent phrases like "with trembling reverence" (Chenghuang Chengju) and "kowtowing in prostration" (Qishou Dunshou) embody the extreme humility required before deities in Daoist ritual. The entire document, through its rigorous memorial format, demonstrates the solemnity of Daoist purification rituals (Zhaijiao) and liturgical ceremonies (Keyi).

This is a detailed record of a Daoist Zhaijiao (purification ritual) procedure, documenting the complete ceremonial arrangements for redeeming the ancestors of the patron (the ritual sponsor) and resolving karmic debts.

The ritual begins with selecting an auspicious date. Following the secret scriptures of the Lingbao (Numinous Treasure) tradition (an important Daoist school), a Xuantan (mystic altar) is established at a designated site. The ceremony commences with Ziran Chao (a type of morning audience ritual), where Fulu (talismans and registers) are issued, and vermilion petitions are composed to report to the heavens. At night, the Xuandu Daxian (Grand Offering of the Mystic Capital) and Yushan Jinggong (Pure Offerings of the Jade Mountain) are arranged to venerate the Three Treasures (Dao, scriptures, and teachers), while also benefiting beings from the Three Paths (the three woeful realms: hell, hungry ghosts, and animals).

The ritual focuses on redeeming the patron’s ancestors across generations and resolving grievances caused by their past transgressions. Through Liandu (a redemption ritual for departed souls), the spirits of the deceased from the Six Realms and Four Births (all sentient beings) are elevated. Over nine consecutive days, ceremonies such as morning audiences and scripture recitations are performed, including:

1. Presenting vermilion petitions to avoid falling into hell, followed by a Sanguan Jiao (ritual to the Three Officials—Heaven, Earth, and Water) at night.

2. Presenting vermilion petitions for registration in Nangong (the Daoist realm where souls reside after death), followed by a Shousheng Jiao (redemption ritual) at night, where Jiku Jingcai (paper money for the deceased in the underworld) is burned.

3. Presenting vermilion petitions under the supervision of the perfected beings, followed by the Shengshou Shoudu Kefa (redemption ritual) at night, during which talismans such as the Jinlu Duming Fu (Golden Register Life-Saving Talisman), Jiuku Zhenfu (True Talisman for Relieving Suffering), and Changsheng Lingfu (Longevity Numinous Talisman) are conferred, along with the Lingbao Jiuzhen Miejie (Nine Perfected Precepts of Numinous Treasure).

The ritual concludes with a Santan (dispersal of the altar) ceremony, where Toulong Dianjian (a petition inscribed on bamboo slips is cast into a sacred mountain) is performed, and a Sanjie Qingjiao (ritual honoring the Three Realms—Heaven, Earth, and Water) is held to express gratitude for celestial grace. Throughout the process, petitions are submitted to the Zhutian Shangdi (Celestial Emperors of the Heavens) and Sanjie Zhensi (Perfected Officials of the Three Realms).

The text specifically invokes the Jiuyou Jiaozhu Bazui Tianzun (Heavenly Worthy of Absolving Sins, Lord of the Nine Darknesses) to pardon all the patron’s transgressions from past and present lives, redeem their ancestors across nine generations and seven manifestations, purify their body and mind, dissolve karmic obstacles, and grant them permission to uphold precepts for spiritual cultivation.

Note: The term "臣" (chén, "your subject") refers to the Daoist priest’s humble self-reference, while "某" (mǒu) is a placeholder for the patron’s name. Such Keyi (liturgical rites) exemplify Daoism’s religious function of redeeming the deceased and resolving karmic entanglements.

This is a liturgical document from the Lingbao (Numinous Treasure) tradition of Daoism, addressed to the Celestial Worthy of Lingbao in the East during the performance of the "Yellow Register Grand Rite" (Huanglu Dazhai) — a major purification ritual for liberating deceased souls and seeking blessings while dispelling misfortunes.

The document records the petition of a devoted Daoist disciple (including personal details such as name, birth date, and age) who, deeply aware of life's brevity and burdened by karmic transgressions, seeks to eliminate calamities through this multi-day ritual. The ceremony focuses on:

First, beseeching the removal of the petitioner's name from the criminal registers of the Northern Administration (Beifu, the Daoist underworld bureaucracy) and its inscription instead in the Southern Palace's (Nangong) Register of Eternal Life. Through receiving precepts (shoujie), transmitting talismans (chuanfu), and rites of grievance resolution and repentance, the disciple hopes to be liberated from suffering in this life, attain blessings, and upon death, ascend directly without passing through hell.

The ritual procedures include: establishing the Mystic Altar (Xuantan), presenting vermilion petitions (zhuzhang), liberating ancestors, and repaying karmic debts. At night, the "Grand Offering of the Mystic Metropolis" (Xuandu Daxian) is performed, presenting pure jade mountain offerings (yushan jinggong) to the Three Treasures (Dao, scriptures, and masters), while also making offerings to true numinous beings and dedicating merit to beings suffering in hell. The rite further includes liberation services for the petitioner’s ancestors across generations, karmic creditors, and the deceased of the Six Paths and Four Births (Buddhist categories of sentient beings).

The entire ceremony involves nine sessions of court-style prostration and circumambulation, six scripture recitations and rotations, and concludes with the opening of the altar and rites such as "Extinguishing Lamps to Repent Before Hell" (Guandeng Chanyu). The document ends in the formal style of a subject’s memorial, expressing reverence toward the Celestial Worthy and earnest supplication.

This scripture documents a Daoist salvation ritual known as the "Northern Yin Purification Ceremony" (Beiyin Jingjiao). During the ritual, Daoist priests submit memorial petitions to various deities, seeking absolution for sins and deliverance for departed souls.

The ceremony unfolds in several stages: First, an altar is erected at night to present vermilion memorials to the Southern Palace (Nangong, referring to the celestial court of the south in Daoism), accompanied by the "Rebirth Offering" (Shousheng Jiao) for soul salvation. Next, scriptures and material offerings destined for the underworld are burned, transferring merit to the deceased. This is followed by the "Ritual of Life Redemption" (Shengshen Shoudu Kefa) to absolve the living sponsor's karmic burdens, during which salvific talismans like the Golden Register Talisman (Jinlu Fu), Suffering-Relief True Talisman (Jiuku Zhenfu), and Longevity Numinous Talisman (Changsheng Lingfu) are transmitted.

Special petitions are addressed to the Eastern Limitless Supreme Numinous Treasure Celestial Worthy (Dongfang Wuji Taishang Lingbao Tianzun, one of Daoism's highest deities), beseeching absolution for the ritual sponsor's present and past-life transgressions, along with salvation for nine generations of ancestors. The memorial further requests the sponsor's name be erased from the Northern Office's (Beifu, the Daoist underworld) register of death and inscribed instead in the Southern Palace's ledger of longevity, granting extended life and calamity prevention. Additional appeals ask celestial officials to record and assist whenever the sponsor ascends the ritual platform.

The same petitions are then submitted to the Numinous Treasure Celestial Worthies of eight other directions and the Great Emperor of Vermilion Heaven (Zhuling Dadi, sovereign of the southern celestial court). Composed in profoundly reverential language, the memorial repeatedly employs phrases like "with utmost awe and trepidation" and "kowtowing in deepest homage," reflecting the devotional attitude characteristic of Daoist liturgy.

Such grand purification rituals (Zhaijiao) typically span multiple days, incorporating incense burning, scripture recitation, memorial presentations, and "dragon tablet casting" (Toulong Jian, immersing inscribed bamboo slips in sacred landscapes). Their ultimate purpose is to harness divine power for redeeming souls and dissolving karmic obstructions.

This is a memorial document used in Daoist zhaijiao (purification rituals), where the priest formally petitions the deities on behalf of devotees. The general content reads as follows:

I (the priest, humbly referring to himself as "your subject") represent a devotee residing in [location] (with details including native place, full name, birth date, and age), who devoutly seeks divine protection regarding [specific matter]. Having already reported to the Celestial Emperors of the various heavens and the true offices of the Three Realms (celestial, terrestrial, and aquatic divine institutions), I now venture to submit this memorial to the Supreme True Monarch of the South Pole, the Great Emperor Zhuling (a revered Daoist deity).

I humbly beseech Your Celestial Grace to grant this petition, issuing sacred decrees to notify all relevant divine institutions throughout the Ten Directions and Three Realms. May they absolve this ritual patron (the devotee sponsoring the ceremony) of all karmic transgressions from past and present lives, deliver their nine generations of ancestors (jiuzu), seven generations of parents (qixuan), and three lifetimes of karmic debts (sanshisifu). Purify their body and mind, eradicate all karmic obstacles, and permit them to uphold precepts and wear fulu (talismans), attaining liberation while still alive. May their name be erased from the criminal registers of the Netherworld (Northern Office) and recorded instead in the celestial rolls of the Southern Palace. Spare them from calamities, prolong their lifespan, eternally free them from suffering, illuminate their being with radiant light, and grant perpetual blessings in this life and beyond.

On the night of this ritual, we reverently invite the Divine Radiance to descend upon the sacred altar (xuántán) to witness the soul-deliverance ceremony, manifesting Your sacred grace. Trembling at this audacious approach to Celestial Majesty, I (the priest) am filled with awe and trepidation. The document concludes with the submission date, the priest's official title and name, followed by repeated ceremonial prostrations.

Supplementary sections list nine other major deities including the Jade Purity True Monarch—Great Emperor of Eternal Life, and the Eastern Extremity's Azure Splendor Great Emperor, indicating parallel petitions to these august beings. The entire document follows rigorous formatting, exemplifying the standardized protocols of Daoist liturgy.

This document records a memorial petition used in a Daoist Zhaijiao (grand purification ritual). The primary content involves a Daoist priest petitioning the deities on behalf of the ritual sponsor (zhai host):

First, it addresses the Earthly Sovereign (Houtu Shenjun), ruler of the terrestrial realm: A devotee (zhai host) from a certain location, born on a specific date, currently observes the year of [specific Chinese zodiac]. This sincere practitioner now conducts the zhaijiao to seek disaster relief and universal benefit.

The priest petitions on the sponsor’s behalf for:

1. Absolution of all transgressions—past and present—committed by the sponsor

2. Salvation for nine generations of ancestors (jiuzu), seven generations of kin (qixuan), and karmic creditors across three lifetimes (sansheng)

3. Purification of the sponsor’s body and mind, with all karmic obstructions dissolved

4. Permission for the sponsor to wear ritual talismans (fulu), with their name erased from the underworld’s Northern Office (hell’s administrative bureau) and registered in the Southern Palace (celestial administrative bureau)

5. Exemption from calamities, life extension, and permanent liberation from suffering

6. Blessings illuminating the sponsor’s current and future incarnations, radiating spiritual light

Concurrently, it implores the Thunder Department deities and wind-rain spirits to restrain clouds and storms during the ritual, preserving cosmic clarity so the Three Luminaries (sun, moon, stars) may shine unobstructed, ensuring the ceremony proceeds free of demonic interference.

The conclusion reiterates the plea for Houtu Shenjun to proclaim this memorial across the Ten Directions and to all celestial offices of the Three Realms (heaven, earth, water), inviting all netherworld beings to attend the ritual and receive salvation.

The colophon states: "[Date], [Priestly Rank] [Priest’s Name] reverentially kneels to submit this petition." The phrase "presumptuously confronting celestial majesty" (ganmao tianwei) serves as a humble acknowledgment of audaciously addressing divine authority.

(Note: Technical terms like Zhaijiao, Houtu Shenjun, fulu, etc., follow the glossary’s standardized translations without parenthetical pinyin after their initial appearance in this text.)

This is a standard petition format used in Daoist zhaijiao (purification rituals) addressed to the Nine Heavenly Sovereigns (the highest deities in Daoism). The document represents a priest's formal supplication to the celestial emperors on behalf of devotees, seeking absolution from sins, elimination of calamities, longevity, and blessings.

The priest first identifies himself (as "your subject so-and-so of such position") and describes his reverential prostration before the heavenly emperors. He meticulously records the devotee's native place, birth details (according to the eight characters of Chinese astrology), and age, explaining that while preliminary reports have been submitted to various heavenly deities and the Three Realms' administrative offices (celestial bureaucratic divisions), formal petition to the Nine Heavenly Sovereigns remains necessary.

The text enumerates the sacred titles of nine celestial emperors: Sovereign of Unbounded Jasper Heaven, Sovereign of Supreme Virtue and Infinite Longevity, etc.—all representing the principal deities governing the nine heavens in Daoist cosmology. The priest earnestly implores these sovereigns to issue compassionate decrees to all divine institutions throughout the ten directions and three realms, requesting: complete absolution for the ritual patron's transgressions across past and present lives; salvation for nine generations of ancestors (including seven generations of collateral lineage); and purification of body and mind with removal of all misfortunes.

Specific petitions include: permission for the devotee to uphold precepts and wear fulu (talismans); removal of their name from the Northern Office (the underworld's administrative bureau) and registration in the Southern Palace (the celestial registry); extension of lifespan with radiant health; and blessings in both present and future existences. A special request is made for the descent of jiuyang miaoqi (the sublime yang energy, considered pure celestial force in Daoist thought) to nourish the devotee's form and spirit during the salvation rite.

The document concludes with the submission date and priest's signature. An appended section provides a parallel petition format for the Eight Eastern Heavens (a directional division of celestial realms), maintaining identical structure but featuring different sovereign titles like the Sovereign of Supreme August Yellow Primordial Heaven. These documents exemplify Daoism's ritual protocols for celestial communication through sacred writ.

This scripture is a memorial document used in Daoist purification rituals (Zhaijiao) to petition the Celestial Emperors for pardon, blessings, and ancestral salvation. The Daoist priest, representing the ritual sponsor (the person commissioning the ceremony), beseeches various Celestial Emperors and Heavenly Venerables to absolve transgressions, liberate ancestors, dispel calamities, and prolong life.

The text first enumerates the sacred titles of seven Celestial Emperors: the Jade Perfection Emperor of Great Brightness, the He Tong Emperor of Clear Brightness, the Peaceful Nurturance Emperor of Mystic Womb, the Illustrious Ascension Emperor of Primal Radiance, the Seven Luminaries Emperor of Supreme Brightness, the Transcendent Balance Emperor of Void-Nothingness, and the Veiled Obscurity Emperor of Supreme Ultimate. The priest reverently gazes heavenward, earnestly imploring these emperors to mercifully grant the petitions.

The memorial then details the specific requests: that the emperors issue celestial decrees informing all divine bureaus throughout the Ten Directions and Three Realms (the entire cosmos) to specially pardon all transgressions committed by the sponsor in this life and past incarnations. This includes liberating nine generations of ancestors (jiuzu) and seven generations of forebears (qixuan), while dissolving karmic obstacles from three lifetimes (past, present, and future) and four categories of negative karma (sisi).

The petitions seek complete purification of the sponsor's body and mind, eradication of all negative karma, and permission to uphold precepts while wearing ritual talismans (Fulu). Specific blessings requested include: liberation during this lifetime through removal from the Registers of Northern Office (hell's records) and enrollment in the Southern Palace (heaven's registers); deliverance from disasters and suffering with extended longevity; radiant physical vitality; and abundant blessings in both current and future existences.

During the night of salvation rituals, the text implores various deities to descend, record the sponsor's virtuous deeds, and bestow the ceaseless flow of primordial Qi (vital energy). Concurrently, it requests notification be given to the celestial overseers of purification (jianzhai) to manifest the emperors' grace.

The memorial concludes with standard formalities: dating the document, listing the priest's rank and name, and indicating identical petitions submitted to the southern, western, and northern celestial courts. A special memorial is addressed to the Mystic Master (a Daoist deity), expressing profound reverence while detailing the sponsor's birthplace, birthdate, age, and specific requests.

The closing section invokes the "Quietude Venerable Heavenly Lord of Three Heavens' Transformative Sovereignty"—an honorific title for the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun)—beseeching his compassionate endorsement to convey these petitions heavenward and issue the corresponding decrees. The content mirrors earlier sections, reiterating requests for pardon, calamity prevention, ancestral salvation, and longevity blessings for the ritual sponsor.

This is a memorial document used in Daoist Zhaijiao (purification ritual) ceremonies, recording the formal petition submitted by a Daoist priest to deities on behalf of devotees.

First, the priest addresses the memorial with utmost reverence to the exalted deity Donghua Shuigong Shangxiang Qingtong Daojun (a revered Daoist divinity). The document meticulously records the devotee’s personal details, including their place of origin, birth date and time (eight characters of birth), and age, explaining that this Zhaijiao is performed to seek disaster relief, dispel misfortunes, and liberate ancestors. Specific petitions include: absolving the devotee of all sins committed in this life and past lives; liberating nine generations of ancestors (jiuzu) and seven generations of forebears (qixuan); purifying the devotee’s body and mind while eliminating karmic obstacles; requesting that the devotee’s name be removed from the registers of Beifu (the underworld administrative bureau in Daoist belief) and instead recorded in Nangong (a Daoist celestial realm); and praying for the eradication of calamities, the extension of lifespan, and the devotee’s perpetual enjoyment of divine blessings in both this life and the afterlife.

During the pure offering ritual, the priest specifically implores the deities to bestow the Qian-Li Zhengqi (the pure Yang Qi of Heaven and Earth) to aid in refining and liberating departed souls, enabling their ascension. The conclusion reiterates reverence for the deities and notes the date of submission along with the priest’s religious rank and surname.

Subsequently, the same content is presented in identical format as a memorial to Xiling (Western deities). The entire document demonstrates the meticulous liturgical procedure of submitting formal petitions to multiple deities in Daoist Zhaijiao ceremonies, reflecting the religion’s characteristic practice of "petitioning the Three Realms." References to "True Offices of the Three Realms" denote the divine administrative systems of Heaven, Earth, and Water; "wearing talismans" (peifu) refers to the protective power of Daoist Fulu (talismans and registers); and "erasing names from Beifu" illustrates the Daoist perspective on life, death, and the underworld.

This scripture is a memorial document used in Daoist Zhaijiao (purification rituals), consisting of two main sections:

The first half presents a formal petition by the Daoist priest, who adopts the humble stance of a subject addressing the exalted goddess Western Numinous Golden Truth Ancestral Mother Grand Mysterious Primordial Sovereign (Xiling Jinzhen Zumu Tai Miao Yuanjun). The priest reverently implores this divine mother to bestow her compassion by commanding deities from all ten directions and three realms. The petition seeks absolution for the ritual participants' karmic transgressions from both present and past lives, as well as salvation for their ancestors across nine generations. The requests include cleansing karmic obstacles, prolonging life, increasing blessings, achieving purity of body and mind in this existence, and ensuring posthumous enrollment in the celestial registers of the Southern Palace (Nangong) - the Daoist paradise - while avoiding the sufferings of the Northern Administration (Beifu), the underworld. During the purification offerings, the priest prays for the descent of heaven-and-earth's righteous Qi to refine and elevate the souls of the deceased.

The second half meticulously records the ritual arrangements. It begins by documenting the participants' personal details including their native places and birthdates, expressing their contrition for sins and desire for salvation. The text then describes how an auspicious date and hour will be selected to establish a ritual arena at a specified location, where the grand Yellow Register Retreat (Huanglu Dazhai) - one of Daoism's most solemn salvation rituals - will be conducted according to secret texts transmitted through the Lingbao tradition. The ceremony includes: submitting memorials to heaven, reciting vermilion petitions, performing the Natural Audience Rite (Ziran Chao Ke), and proclaiming the Supreme Scripture of Heavenly Ascension (Taishang Shengtian Baolu). The priest emphasizes strict adherence to ritual protocols, performing each step with devout sincerity.

The recurring terms "Southern Palace" (Nangong) refer to the Daoist celestial realm where immortals dwell, while "Northern Administration" (Beifu) denotes the underworld - representing Daoism's cosmological concepts of postmortem destinations. The Yellow Register Retreat stands among Daoism's most elaborate salvation rituals, specifically designed to redeem deceased souls while dispelling misfortunes for the living.

This records the complete liturgy of a large-scale Daoist zhaijiao (purification ritual) for the salvation of departed souls. The ceremony employs various fulu (talismans), including the Jade Clarity Hell-Breaking Talisman and Jade Clarity Soul-Redeeming Talisman, to liberate souls trapped in the underworld.

The ritual unfolds in multiple stages: First, an altar is erected for the Mysterious Capital Grand Offering (a ceremonial presentation) conducted at night. Offerings are made to the Three Treasures (Dao, scriptures, and masters) and divine beings to redeem the ancestors of the ritual sponsor, resolve karmic debts with wronged parties, and deliver souls from the six realms of existence (Buddhist classification of life forms).

Over subsequent days, the ceremony progresses through: rites for repenting underworld transgressions; purification rituals honoring the Three Officials (Heavenly, Earthly, and Water Officials) and the Northern Yin Fengdu (Daoist underworld); registration of merits at the Southern Palace (abode of Daoist immortals); and the transmission of golden register documents and talismans like the True Suffering-Relief Talisman.

The final phase involves dismantling the altar and concluding the fast, followed by a thanksgiving ritual to high-ranking celestial beings across the Three Realms, with 360 deity positions established to express gratitude for heavenly grace. The text particularly emphasizes how many create negative karma during life, causing ancestral suffering in the underworld—such rituals serve to resolve grievances and accumulate merit for both the deceased and the living.

(Note: The "▲" symbol indicates lacunae in the original text, while "𡨚" represents an archaic form of the character for "wronged/karmic grievance")

This scripture describes a Daoist zhaijiao (purification ritual) performed to liberate deceased souls and pray for blessings while dispelling misfortunes. The ceremony comprises four essential stages:

First, the ritual patron (the host) prepares spiritually by repenting past transgressions and purifying body and mind. Before establishing the ritual space, they arrange the "Jade Mountain Pure Offerings" (an elevated form of sacrifice) to summon ancestral spirits and karmic creditors across generations. The ritual master burns vermilion petitions (red memorial documents), beseeching celestial decrees from all ten directions and three realms to mobilize underworld authorities. This ensures all deceased souls from the patron's lineage, unresolved grievances, and beings from the six rebirth paths may purify their karmic burdens, gather at the ritual altar to receive liberation, and ultimately ascend to blessed realms.

Next, following the Scripture of Laojun on Receiving Life, the master assists the patron in repaying "birth debts" (cosmic loans borrowed from heaven during reincarnation, according to Daoist belief). By burning "treasury deposit money" (currency stored in the underworld) and presenting "contract documents" (binding agreements between yin and yang realms), the repayment process achieves celestial recognition through proper bureaucratic completion.

The third phase involves performing the "Liberation of Body and Life" liturgy (a salvation ritual), where the master solemnly invites the Nine Heavens Sovereigns, Thirty-Two Celestial Emperors, Five Directional Laojun deities, sun and moon constellations, and the Three Officials' Great Emperors to descend upon the ritual platform. These divine witnesses authenticate the patron's liberation process, ensuring its efficacy is acknowledged throughout the three realms.

Finally, the text emphasizes that through this grand Yellow Register Retreat (a major salvation ritual), the patron not only erases sins and accumulates blessings but also secures direct ascension to the Vermilion Palace Fire Mansion (a Daoist paradise) after death. Their name will be inscribed in immortal registers, permanently escaping rebirth cycles, with potential to attain divinity. This outcome stems both from the patron's sincere devotion and the compassionate guidance of the Dao (the Way) itself.

This scripture is a memorial document used in Daoist Zhaijiao (purification rituals), primarily petitioning the celestial deities for assistance in performing rites to liberate deceased souls.

First, the ritual master (referring to himself as "your servant") requests the celestial court to issue decrees, commanding all relevant divine departments throughout the Ten Directions and Three Realms (the entire cosmos) to cooperate. Specific groups of deities are invoked: the merit-officers responsible for delivering documents, the officials of the Nine Heavens Universal Salvation Bureau in charge of soul liberation, and the Great Transformation Divine Kings of Mount Jade who govern metamorphosis—all are summoned to descend to the ritual altar immediately to aid in gathering the deceased souls and resolving karmic entanglements.

Next, the master petitions the celestial medical deities, such as the Heavenly Physicians and Divine Medicine Officers, to descend and heal the wounds and illnesses of the deceased, restoring their forms. He further invites the officials of the Southern Chang Vermilion Palace’s Water and Fire Bureaus to descend and assist in refining the souls through the Lian Du (purification through water and fire) ritual, reconstructing their spiritual bodies. Additionally, he calls upon the departments responsible for refining and distributing ritual implements to be present, ensuring that after the ceremony, the Fulu (talismans and registers) and scripture banners will transform endlessly, distributing them as needed to the souls.

The master explains that this grand fasting ritual will last ten days, conducted entirely in the open air. Thus, he specifically requests the celestial court to command the deities of wind, rain, thunder, and lightning, as well as the local City God and Earth God, to suspend storms and allow sunlight to prevail, ensuring smooth divine oversight of the ceremony.

Finally, he reverently invites the highest Daoist deities—the Great Sages of the Three Heavens—and Celestial Master Zhang (the Tianshi of Zhengyi) to descend and bear witness to the ritual. The text concludes in a tone of humility, expressing profound reverence as the memorial is submitted, hoping for celestial approval of all the requested provisions.

Note: The term "Hu Yan" refers to the food offerings for the deceased souls; "Lian Du" is the ritual of purification through the refining power of water and fire; "Fulu" are sacred documents imbued with spiritual power; and "scripture banners" are flags inscribed with sacred texts.

This is a formal memorial document used in Daoist Zhaijiao (purification rituals), primarily for reporting ritual proceedings to the celestial deities. The entire text follows strict bureaucratic conventions, reflecting the solemnity of Daoist liturgical protocols.

The opening section adheres to a fixed format, specifying the submission date, the petitioner's status (typically self-referenced as "your subject"), and the addressed recipients—the "Three Offices of the Supreme Mysteries' Pivotal Mechanism" (referring to the three central celestial institutions governing major affairs in the Daoist heavenly bureaucracy). The petitioner humbly expresses reverential trepidation, performing the ceremonial kowtow of prostration.

The main body meticulously records details of devotees participating in the ritual: including their native place, residence, birth particulars (year, month, day, and hour of birth according to the sexagenary cycle), and age. It states that the ritual is conducted at the solemn Xuantan (Daoist ritual altar) following established liturgical procedures. All matters requiring celestial notification are enumerated item by item.

Subsequently, the memorial lists the honorific titles of seven Celestial Lords receiving the petition, including the Jade Purity Upper Minister Celestial Lord and Supreme Mysteries Upper Minister Celestial Lord—all significant deities in the Daoist celestial hierarchy. It petitions the "Perfect Lord of Orthodox Unity, Master of the Supreme Mysteries Capital Office Governing the Three Heavens' Great Dharma" (a high-ranking deity responsible for reviewing memorials) to compassionately approve and forward the contents to the supreme "Three Realms' Most Honored" and "Golden Portal's Celestial Emperor" (the highest Daoist deities), requesting the issuance of imperial decrees for all relevant divine institutions throughout the ten directions and three realms to implement accordingly.

The document concludes by reiterating the petitioner's reverential apprehension, noting the date and signature.

An appended "Yellow Tag Supplement Format" provides additional explanations—a common supplementary format in ancient official documents. Here it specifies that this ritual is conducted for a certain patron (Zhaizhu) establishing the "Numinous Treasure Yellow Register Grand Ritual for Prenatal Salvation and Preparatory Cultivation" (a major Zhaijiao ritual for soul salvation and disaster alleviation) at a particular location, beseeching heavenly blessings, transmission of Fulu (talismans and registers) precepts, protection in this life, and future felicity. It requests decrees be issued to all relevant divine institutions throughout the ten directions for implementation.

Finally, the supplement details technical specifications: using a 3.2-inch square yellow paper, written in five lines, affixed to a designated position before the memorial. It specially notes that certain high-ranking deities (such as the Three Offices' Mystic Masters or Celestial Masters) require no such yellow tag supplements.