《靈寶領教濟度金書》Vol. 316

This passage is a template for documents related to the Life-Preserving Purification Ritual (Bao Ming Zhai) from the Daoist scripture Lingbao Lingjiao Jidu Jinshu. It consists of three main components:

The first section, called the "Petition" (Touci), functions similarly to a modern application submitted by a patient's family to the ritual master. A Daoist devotee from a specified location, concerned about their afflicted relative (whose birth details and age must be provided), describes the illness (including onset time and symptoms). Fearing the condition stems from astrological misfortune or karmic retribution from past lives—and having found medical treatment ineffective—the petitioner sincerely requests the establishment of the "Numinous Treasure Life-Preserving Miraculous Purification" (Lingbao Bao Ming Miao Zhai) at a designated location to seek divine protection. This application is formally submitted to the presiding Lingbao lineage master.

The second section, "Purification Intent" (Zhaiyi), details the ritual arrangements. The devotee [name] petitions for the wellbeing of [name with birth details]. Following the esoteric Lingbao ceremonial procedures, the master establishes an altar starting on a specified date, conducting nighttime invocation rites. Key elements include: lighting the Big Dipper Life-Extending Lamps (Beidou Yansheng Deng), performing purification offerings (Qingjiao) to dispel annual misfortunes, conducting thrice-daily ceremonial processions (Xingdao) for three consecutive days, presenting vermilion petitions to expel pestilence, and establishing nighttime plague deity offering altars. The ritual concludes with chanting authentic scriptures and holding the Three Realms Supreme Purity Offering (Sanjie Gaozhen Qingjiao) to express gratitude to celestial beneficence.

The third section, "Memorial to the Vast Heaven" (Zou Haotian), constitutes the master's formal petition to the celestial court. The master [name] compiles the above purification intent into a "green petition" (Qingci, specialized Daoist document) transmitted through the Three Departments (Sanxing, referring to the Three Pure Realms) to the Celestial Venerable of the Vast Heaven (Haotian Shangdi). The memorial concludes with the reverential phrase "Respectfully recorded and submitted" (Jinlu Zhuang Shangzou).

These documents reflect the complete Lingbao ritual process for dispelling calamities during the Song Dynasty—from application through execution to celestial reporting—demonstrating Daoism's religious function of universal salvation. References to the Big Dipper Life-Extending rites and the Three Realms Supreme Purity deities belong to Daoism's unique pantheonic system.

This is a formal petition used in Daoist zhaijiao (purification rituals) addressed to the celestial deities, primarily submitted in three parts: to the Jade Emperor (highest deity in Daoism), the Great Emperor of the North Star (Zhongtian Ziwei Beiji Dadi, ruler of constellations), and the Five Ancient Sovereigns of the Five Directions (east, south, west, north, and center). Each petition follows a similar format, with the Daoist priest humbly presenting requests to the celestial powers as a subject would to a sovereign.

The first section addresses the Jade Emperor: It implores the Heavenly Venerable's compassion to approve the petition. The priest requests a celestial decree be issued to inform all relevant deities across the ten directions and three realms (heaven, earth, and underworld) to absolve the ritual patron (the devotee sponsoring the ceremony) of karmic transgressions from past and present lives. The petition seeks divine intervention to dispatch heavenly physicians (lingguan) with healing remedies, instruct the Five Plague Deities (responsible for epidemics) to restrain their pestilent forces, and recall any disaster-bringing spirits assigned for the current year—removing toxic qi (vital energy) and dispelling malignant influences. For the patron, blessings include smooth qi circulation, renewed vitality, recovery from illness, resolution of misfortunes, abundant blessings with longevity, and peaceful living—all manifesting celestial grace.

The second section petitions the Great Emperor of the North Star: The content parallels the first, similarly seeking absolution from sins, dispelling calamities, and bestowing protection with blessings.

The third section addresses the Five Ancient Sovereigns (the directional deities: Green Emperor of the East, Red Emperor of the South, White Emperor of the West, Black Emperor of the North, and Yellow Emperor of the Center): Again, it requests their decrees to eliminate misfortunes and confer blessings upon the patron.

Each petition concludes with a formal closing: "Trembling with reverence for daring to approach celestial majesty," followed by the date and the name/title of the submitting priest. These documents are formally presented after preliminary announcements of the ritual's intent have already been made to the celestial sovereigns and deities of the three realms.

(Note: Such petitions are key liturgical documents in Daoist zhaijiao keyi (ritual frameworks), serving as the medium through which devotees' prayers ascend to the heavenly court. Here, "qi" refers to vital life energy; the "Five Plague Deities" govern epidemic diseases; and the "three realms" denote heaven, earth, and the underworld.)

I (a Daoist priest) now reverently submit this report to the Three Pure Realms (the highest divine realm in Daoism):

According to the prescribed Zhaijiao (purification ritual) liturgy, I will conduct the following ritual activities step by step, with specific arrangements as follows:

On the appointed day of this month, the ritual altar will be consecrated. That evening, the "Suqi" ceremony (preparatory ritual held on the eve of Zhaijiao) will be performed, lighting the Big Dipper Life-Extending Lamps (lamp ritual for longevity prayers), and holding a Pure Zhaijiao to resolve the unfavorable astrological conflicts affecting the patron's current year.

On another appointed day this month, the Three-Day Processional Ritual (a three-day continuous Zhaijiao ceremony) will be conducted, presenting memorials (petitions to deities). That evening, a Pure Zhaijiao will be held to worship plague deities, eliminating diseases and misfortunes for the patron.

On the final appointed day, the "Yan'ong Santan" ceremony (concluding thanksgiving ritual) will be performed. That evening, a Three Realms Pure Zhaijiao (worshiping the exalted deities of the Three Realms) will be held to express gratitude for celestial benevolence.

These rituals beseech heavenly mercy to issue divine decrees, mobilizing all relevant deities throughout the Ten Directions and Three Realms (the entire cosmic space) to provide collective protection.

I have thoroughly investigated that the patron (name omitted) suddenly contracted a plague with critical symptoms. This likely stems from accumulated karmic offenses across past and present lives, compounded by insufficient virtuous conduct inviting calamity. Further aggravated by inauspicious annual influences and malefic astrological clashes left unaddressed, misfortune has manifested. Through these Zhaijiao rituals, we now repent these transgressions and seek celestial grace.

Humbly imploring divine compassion, we petition the Three Pure Realms to command all relevant deities: to pardon the patron's offenses and eradicate disease; to instruct the Five Plague Departments (deities governing epidemics) to restrain this year's seasonal pestilence; and to direct local deities to contain pathogenic Qi (vital energy), dispel baleful influences, harmonize the patient's cold-heat imbalances, and ensure medicine's efficacy. May the patron's Qi flow unimpeded, spirit revitalized, illness cured, calamities removed, blessings and longevity increased, with peace and health restored.

Herewith we present the Vermilion Memorial (petition written with cinnabar), detailing the aforementioned requests. With utmost sincerity, I prostrate myself one hundred times before the Three Pure Realms, beseeching merciful approval of these petitions and issuance of decrees to all relevant deities throughout the Ten Directions and Three Realms for their immediate implementation as specified.

(Note: Parenthetical explanations clarify Daoist terminology; "name omitted" refers to the patron's name; "your servant" is the priest's self-reference)

This is a set of memorial documents used in Daoist Zhaijiao (purification rituals), primarily serving as formal petitions where priests report the purpose of the ritual to various deities and request their divine presence and protection. The text comprises three sections:

The first section is a memorial addressed to the supreme deity "Great Master of Mysterious Centrality, Venerable Celestial Worthy of Tranquility, Sovereign of the Three Heavens" (one of Daoism's highest divinities). The priest humbly refers to himself as "your servant," respectfully stating that he has already reported the reasons for holding the ritual to the celestial emperors but dares not act without authorization. He specifically petitions the Celestial Worthy to issue an edict announcing this ritual throughout the ten directions and three realms, while beseeching the descent of divine radiance to ensure the ceremony's smooth progression.

The second section consists of petitions to the "Seven Luminaries" (the stellar lords of the sun, moon, and five planets). It sequentially invokes the titles of the Solar Lord, Lunar Lord, Lord of the Year Star (Jupiter), Lord of the Blazing Spark (Mars), Lord of the Great White (Venus), Lord of the Chronographic Star (Mercury), and Lord of the Quelling Star (Saturn), requesting them to issue sacred decrees protecting the ritual.

The third section contains similar petitions addressed to the Northern Dipper Lords, the Celestial Ministry (heavenly bureaucracy), the Four Sages (guardian deities), the Three Officials (heavenly, earthly, and water administrators), the Exorcism Tribunal (Daoist institution for dispelling evil), and the petitioner's Natal Star Lord (the stellar deity corresponding to one's birth). Each follows the same format as the Seven Luminaries petitions.

Every document concludes with a standardized formula noting the date, the priest's official title and surname, and expressions of reverential trepidation. These memorials reflect the meticulous protocol of Daoist ritual practice, requiring formal documentation to hierarchically inform all relevant deities—demonstrating utmost reverence toward the divine order.

This is a formal petition used in Daoist Zhaijiao (purification rituals), primarily submitted to various deities to request disaster relief, misfortune resolution, and the bestowal of blessings and longevity.

The document begins by addressing the Benming Yuanchen Xingjun (the deity governing one's destiny), humbly seeking the deity's compassionate approval and the special issuance of a sacred decree. The main content petitions the deities to absolve the ritual patron (the person sponsoring the ceremony) of all sins committed in past and present lives, to retract punitive measures, and to transform misfortune into fortune. Specific requests include ensuring smooth fortune, revitalized spirit, recovery from illness, elimination of disasters, increased blessings and longevity, and overall peace in life.

The text also mentions submitting petitions to the Three Officials (Tianguan, Diguan, and Shuiguan) and the Lingbao Three Masters (Jingshi, Jishi, and Dushi—three foundational Daoist patriarchs). These documents follow a similar format, first stating that the matter has already been reported to the celestial emperors and the Three Realms' divine offices (the heavenly, earthly, and aquatic immortal officials), and thus the petitioner dares not act without authorization. Therefore, the circumstances must be formally declared to each deity.

Finally, a special petition is submitted to the Dongyue Dadi (the Great Emperor of the Eastern Peak, deity of Mount Tai, who governs life, death, fortune, and misfortune in the human realm), requesting a decree to be proclaimed throughout the ten directions of heaven and earth, pardoning the patron of all sins and ushering in a turn of fortune. The tone of the entire document is reverent and devout, repeatedly expressing awe for the deities' majesty.

The conclusion notes the date of composition and the author's name, following the standard format of Daoist documents. Through these petitions, Daoist priests act as intermediaries between patrons and the deities, seeking disaster relief and blessings, embodying the Daoist religious function of universal salvation.

This document presents the standard format for ritual petitions used in Daoist zhaijiao (purification rituals), primarily for reporting the performance of religious ceremonies to various deities. The text contains multiple addressees and specific requests:

First, a petition is submitted to the Three Mao Destiny Controllers (the Three True Lords venerated by the Maoshan tradition) and the Transmission Master (the initiating priest), following established document templates. Then an official dispatch is sent to the City God Office of the local prefecture (the regional guardian deity), explaining that this zhaijiao ceremony has already been registered with the celestial deities.

The document meticulously requests the City God to lead five hundred elite soldiers to arrive at the ritual altar beforehand, supervising the ceremony's proceedings by exorcizing evil spirits, calming wind and rain, and eliminating disasters such as fires and thefts. It promises to report the deities' merits upon the ceremony's successful completion, expressing gratitude according to the Lingbao (Numinous Treasure) tradition's regulations.

Subsequently, it lists other deities requiring notification: the county City God, local Earth God, and regional guardian generals, using the same format as the prefectural City God petition. Special notes indicate additional documents needed for specific rituals—for instance, petitions to the Plague Department for epidemic-related ceremonies, or to Marshal Tianpeng for Northern Emperor rituals.

The conclusion provides personal details of the ritual sponsor (the host conducting the ceremony): residential address, name, birth date and time, age, and the ceremony's purpose. Typically, this arises from concerns about inauspicious annual influences or astrological conflicts (malignant forces in fate calculations), with the hope that performing the Grand Ceremony of Two Luminaries, Five Planets, and Seven Stars (an advanced purification ritual) might dissolve misfortunes and beseech peace. The ceremony is planned to last several days and nights at a specified location.

This is a Daoist Zhaijiao (ritual) document for dispelling calamities and seeking blessings, primarily containing a formal petition from a devotee to the deities requesting disaster relief and longevity.

The devotee refers to themselves as a "disciple devoted to the Dao," providing their native place, full name, birth details (year, month, day, and hour), and age. Following the liturgical procedures outlined in the Lingbao Sishi Midian (Secret Canon of the Lingbao Succession Master), they establish an altar at a designated location to conduct a multi-day blessing ceremony. The ritual includes:

First night: Opening the altar, lighting lamps, and offering prayers to the Lords of the Northern and Southern Dippers (Beidou and Nandou), the Two Luminaries (sun and moon), the Five Planets (Venus, Jupiter, Mercury, Mars, and Saturn), and the Four Luminaries (Rahu, Ketu, the Moon’s Node, and the Purple Qi).

Second day: Performing three sessions of ceremonial worship, presenting vermilion petitions (Daoist ritual documents) for prolonging life and averting misfortune. In the evening, a high-level Zifu Jiao (Purple Mansion Offering) is conducted to dispel inauspicious influences of the current year.

Final day: Reciting the true scriptures and concluding the altar with the presentation of petitions. In the evening, a Qingjiao (Pure Offering) is held for the Three Realms’ exalted deities, venerating sixty divine beings to express gratitude for heavenly grace.

The devotee specifically petitions the Jade Emperor (Supreme Sovereign of the Vast Heaven) and the Great Emperor of the North Star (Ziwei Beiji Dadi) to:

1. Issue decrees to the relevant deities of the Ten Directions and Three Realms,

2. Pay special attention to the devotee’s Original Destiny Star Lord (the stellar deity governing personal fate),

3. Harmonize Yin-Yang and rectify fortune,

4. Align the movements of the stars to eliminate calamities,

5. Increase blessings and longevity, ensuring smooth progress in all endeavors.

The document concludes with the date of the ritual and the name and rank of the presiding priest. Written in the formal memorial style of Daoist Zhaijiao liturgy, the text reflects the solemnity of the ceremony.

This scripture presents the standard format for a Daoist memorial document used in zhaijiao (purification rituals), recording how the ritual master (designated as "your subject, so-and-so") reports the upcoming ceremony arrangements to the celestial deities and requests their divine protection.

The master first respectfully addresses the Five Elderly Lords of Heaven (the five supreme deities in Daoism) and the administrative offices under the Three Heavens, announcing the establishment of an altar on an appointed date to conduct the following rites: lighting sacred lamps at night to honor the Northern and Southern Dippers, the Two Luminaries, the Five Planets, and the Four Shining Stars; performing three sessions of life-prolonging and calamity-dispelling rituals with vermilion memorials presented; holding an overnight Purple Mansion Pure Offering (a high-level zhaijiao ritual) to eliminate misfortunes and seek blessings for the patron; selecting an auspicious day to chant authentic scriptures; presenting merit-reporting memorials when dispersing the altar in the afternoon; and finally offering sixty Pure Offerings to the Three Realms' exalted beings at night in gratitude for celestial benevolence.

The master earnestly beseeches the celestial court for compassion, requesting edicts be issued to summon all relevant deities throughout the ten directions and three realms to jointly safeguard the ceremony. The document then lists in detail the memorials to be submitted (with blank spaces left for filling in specific details during actual use), concluding with repeated prostrations.

The second section follows the same format when reporting to the Three Offices (supreme administrative bodies) of the Three Pure Realms. Special petitions are made for the Great Sage of Three Heavens and the Orthodox Unity Celestial Master Zhang Daoling to descend and witness the ceremony. Finally, this memorial is to be submitted separately to the Jade Pure Prime Minister Heavenly Lord and the Supreme Mystery Prime Minister Heavenly Lord (high-ranking Daoist immortals).

The recurring phrases like "presumptuously troubling celestial majesty" and "being filled with utmost trepidation" reflect the characteristic humility of Daoist documents, demonstrating the master's reverence toward the deities. All date fields are left blank ("the Grand Year month day") to be filled according to the actual ritual schedule.

This scripture presents the standard format for memorial documents used in Daoist Zhaijiao (purification rituals), primarily employed to submit petitions to the celestial deities. It enumerates the titles of numerous Daoist divinities and meticulously records the proper protocol for composing such memorials.

The text first lists several important celestial lords: the Celestial Pivot Chief Minister Tianjun, Celestial Pivot Inner Minister Tianjun, Celestial Axis Envoy Minister Tianjun, and Celestial Axis Left-Right Chancellors Tianjun—all high-ranking deities in the Daoist pantheon responsible for celestial governance. Following these is the presiding deity of the Supreme Mysterious Capital Bureau (a key celestial institution)—the Great Sage of the Three Heavens, Capital Heavenly Great Master, Orthodox Unity's Sublime Mystery Divine Transformer, Serene Responder and Manifest Protector True Lord.

The memorial format requires Daoist priests to compose the document with reverent awe, humbly beseeching the Dao ancestors' compassion for permission to submit the petition. Specific contents include: respectfully inviting the Three Realms' Supreme Venerables (the highest Daoist deities) and the Golden Portal Heavenly Emperor to descend, commanding that the memorial's contents be transmitted to all relevant celestial offices throughout the ten directions and three realms, and executed according to the stated requests.

The text details the memorial's compositional structure: it must begin by recording the current year in the sexagenary cycle and date, followed by the priest's official title and surname. Subsequent sections address petitions to the Solar Star Lord, Lunar Star Lord, Five Planets (Venus, Jupiter, Mercury, Mars, Saturn), Southern and Northern Dippers, Celestial Ministries, Four Saints (guardian deities), and Three Officials (Heavenly, Earthly, and Water Officials).

Particular emphasis is placed on addressing the Sixty Jiazi Star Lords (sixty stellar deities governing the sexagenary cycle) and the petitioner's Original Destiny Star (the stellar deity corresponding to one's birth time). The petitions primarily seek to harmonize the supplicant's destiny, align celestial movements, dispel misfortunes, increase blessings and longevity, and ensure successful resolution of all matters.

Throughout the text, repeated emphasis is placed on composing the memorial with utmost reverence, employing humble phrases like "presumptuously daring to approach divine majesty" and "being overwhelmed with fearful trepidation." The document concludes by restating the date and the priest's title and name. This liturgical document exemplifies the strict protocols for celestial communication and the attitude of pious reverence in Daoist ritual practice.

This document outlines the format for a Daoist zhaijiao (purification ritual) petition addressed to different deities, divided into three sections:

The first section petitions the Benming Yuanchen Xingjun (Stellar Lord of Original Destiny who governs personal fate): "Your disciple [name] reverently submits this memorial. Having already reported to the Celestial Emperors of the Heavens and the True Officials of the Three Realms (celestial, terrestrial, and aquatic deities), I now dare to petition your esteemed Stellar Lordship. May the Sacred Lord in his compassion grant this request, specially issuing a divine decree to instruct the eight guardian generals of the ritual officiant to harmonize the influences of all relevant stellar deities across the twelve celestial houses (destiny sectors in astrological calculation), thereby ensuring smooth fortune."

The second section addresses the Lingbao Sanshi (Three Preceptors of Numinous Treasure - Scripture Master, Register Master, and Ordination Master): "With equal reverence, this memorial beseeches the Three Preceptors to compassionately intercede and petition the heavens to issue an imperial mandate."

The third section makes supplication to the Four Stellar Lords (Ziqi, Yuebo, Luohou, and Jidu): "May these four deities who govern fortune and misfortune restrain their baleful qi and guide auspicious energies, aligning celestial movements to dispel calamities, increase blessings and longevity, and ensure all endeavors proceed favorably."

Each petition concludes with: "Submitted with trembling reverence," followed by the date and petitioner's name. The term "chenkuang" refers to divine beneficence, while "ganmao shengwei" expresses the humility of disturbing sacred majesty. Such documents exemplify the standardized protocols for divine communication in Daoist ritual practice.

This is a template for Daoist Zhaijiao (purification ritual) documents, primarily used to declare the purpose and procedures of a ritual to the deities. The text contains several sections:

The first section is a dispatch addressed to the local City God (Cheng Huang Si). The ritual master (identified as "Surname X in official capacity") reports to the City God that petitions have already been submitted to the Celestial Emperors and deities of the Three Realms. This dispatch specifically requests the City God's assistance in ensuring the ritual host receives auspicious blessings, removes obstacles, harmonizes celestial movements, eliminates calamities, increases fortune and longevity, and fulfills wishes. It concludes by stating compliance with the Lingbao Xuantan (Mystic Altar of Numinous Treasure) ordinances, with the date and the master's official title and name appended.

The second section contains identical format documents addressed to the County City God, local territorial deities (Dangjing Liyu Si), guardian generals (Benjing Guanjiang), and the Six Destiny Gods (Siming Liushen).

The third section presents the application for the "Mysterious Cosmic Stars Purification Ritual" (Xuanling Xuanji Zhai). It details the ritual host's native place, residence, full name, birth date and time, and age, explaining the specific reason for conducting the ritual at a particular location to beseech divine intervention for calamity relief and life extension. It respectfully requests approval from the Lingbao lineage masters.

The fourth section elaborates the ritual's purpose. The host declares their Daoist practice, stating that from a specified date they will establish an altar at a designated location. Nightly invocation ceremonies will be performed with the Northern Dipper Life-Extending Lamps, accompanied by recitations of heart petitions (Xin Zhang). The following day features daytime processions and nighttime Zifu Jiao (Purple Palace Offerings) for calamity dispelling. On subsequent days, true scriptures will be chanted, concluding with scattering the altar and submitting memorials (Bai Biao), followed by night Doufu Qingjiao (Northern Dipper Pure Offerings) to express gratitude. All sincere intentions are recorded in Qingci (celestial memorials) prepared for submission to the Northern Pole deities.

Finally, the master reaffirms that declarations have been made to the Celestial Emperors and Three Realms deities, now respectfully presented. The entire document reflects the standardized procedures and devout attitude characteristic of Daoist purification rituals.

This is a memorial document used in Daoist Zhaijiao (purification rituals), where the priest, assuming the role of a subject, petitions various deities. Its primary purpose is to invite celestial beings to descend to the ritual altar, witness the ceremony, and bestow blessings upon the patron (the person sponsoring the ritual).

First, the memorial addresses the Great Emperor of the North Star in the Purple Subtlety Heaven (a revered Daoist deity overseeing human fortunes and misfortunes), humbly beseeching the Celestial Ruler's compassionate approval. It requests the remission of the patron's karmic transgressions from past and present lives, while seeking divine protection for prosperity, longevity, flourishing family fortunes, and the fulfillment of all righteous aspirations. Simultaneously, it invites the host of celestial immortals to descend and bear witness to this Zhaijiao ceremony.

Subsequently, identical petitions are presented to the Jade Emperor (supreme deity in Daoism), the Jade Sovereign of the Great Subtlety, the Mysterious Lord of the North Pole, and other exalted divinities. Separate memorials are then addressed to the Nine Star Lords of the Northern Dipper (Daoist stellar deities governing human destiny), including the Yang Brilliance Wolf Star Lord and the Yin Essence Giant Gate Star Lord, inviting their descent to the altar and requesting their radiant blessings to sanctify the ritual.

Each memorial concludes with the notation "in the year/month/day of the Grand Jupiter," followed by the officiating priest's religious rank and surname, expressing profound reverence. A special report is also made to the Mysterious Master (likely referring to the senior priest overseeing the ritual), confirming that the Zhaijiao proceedings have been duly reported to the celestial emperors and all authentic offices of the Three Realms (the hierarchical divine bureaucracy of heaven).

Such memorials embody the Daoist ritual principle of "heaven-human resonance," facilitating communication with the divine through standardized documents. They adhere to strict formal requirements and maintain a tone of utmost piety and reverence.

This is a memorial document used in Daoist Zhaijiao (purification rituals), divided into three sections addressed to different deities. The first section is presented to the Great Master of Mysterious Center (a revered Daoist divinity) and the Celestial Venerable of Serene Longevity (a high-ranking Daoist deity). The second section is reported to the Lords of Virtue and Dao in the Mysterious Bureau of the Dipper (deities residing in the Northern Dipper constellation). The third section is submitted to the Sixty Jiazi Destiny Officers (deities governing human fate).

The core content involves a Daoist priest respectfully submitting this document to various deities before conducting the Zhaijiao ritual, seeking divine approval for the ceremony. The priest humbly requests the deities to issue sacred decrees announcing the event throughout the Ten Directions and Three Realms (the entire cosmological space), ensuring all celestial beings are informed. Simultaneously, the priest earnestly invites the deities to descend to the ritual arena, witness the ceremony, and bless its successful completion.

The text repeatedly expresses the priest's reverence through self-deprecating phrases like "presumptuously disturbing divine majesty" and "trembling with utmost fear," reflecting the pious attitude required in Daoist rituals. Each section concludes with the precise date of composition and the priest's official title and name, maintaining strict formal standards.

These documents primarily serve as communication between humans and deities, forming a crucial element in Daoist Keyi (liturgical rituals). Through such formal memorials, Daoist priests inform deities of upcoming religious activities while seeking divine protection. Notable Daoist concepts mentioned include the "Jade Mansion of the Celestial Pivot" (an important heavenly institution), the "Ten Directions and Three Realms" (the entire cosmic structure), and the "Destiny Guardian Generals" (personal fate-protecting deities) – all distinctive elements of Daoist cosmology.

This scripture records the formal document format used in Daoist zhaijiao (large-scale purification rituals for blessings and calamity removal) when communicating with various deities. The main components include:

First is the document format for reporting to the Three Officials (Heavenly Official, Earthly Official, and Water Official), noting that these documents follow the same format as those previously addressed to the North Pole deity. Next comes the declaration of the ritual patron's "original destiny constellation" (natal star position at birth), following the format of the sixty Jiazi cyclical characters.

Subsequently, reports must be made to the Three Masters (Daoist transmission teachers) and the Ordination Master, using the same format as above. A special declaration must also be made to the Great Celestial Master Yuanhui Zhenjun (an important Daoist deity), following the same memorial format as used for the North Pole deity.

The most crucial section is the official dispatch document sent to the local City God Office (the underworld administrative bureau). The document begins by stating that reports about the ritual have already been submitted to the Celestial Emperors and various deities, with this special dispatch now being sent to the City God. Upon receipt, the City God is instructed to immediately notify relevant offices within their jurisdiction to eliminate misfortunes, confess sins, and pray for blessings and longevity on behalf of the ritual patron. Specific requests include: resolving misfortunes, increasing blessings and prosperity, prolonging life, ensuring smooth affairs, household safety, and fulfillment of all wishes.

The City God is further commanded to personally lead elite troops to the ritual altar beforehand to supervise inspections, defend against malevolent forces, expel demonic obstacles, mediate public and private disputes, quell gossip and slander, and eliminate threats from thieves. The document also prays for favorable weather and promises to report merits to the deities for rewards afterward. It concludes by noting the dispatch follows the Lingbao Altar's ordinances, with the date according to the Tai Sui calendar and the officiating priest's title and name.

Similar format documents must be sent to the county City God, local territorial deities, regional guardian generals, and the Six Life-Span Deities. The format for dispatches to the Merit Officers (divine messengers) matches the previous examples.

Finally, there are instructions regarding the sacrificial offering ceremony (jiao), requiring reports to the Descending Saints Office Zhenjun and the Jiao Ceremony Office Zhenjun of the Central Heaven Gate. These don't require separate petitions—simply attaching the Sacred Name List (deity roster) before the Descending Saints Office memorial suffices. The remaining format follows previous examples, with specific wording adaptable to circumstances.

Appended is the standard template for the Sacred Name List, divided into three sections: the main banquet, left division, and right division deity rosters, with the date and officiating priest's title and name at the end.