《靈寶領教濟度金書》Vol. 317

This passage is a template for Daoist initiation rituals from the Lingbao Lingjiao Jidu Jinshu (Golden Book of Lingbao Salvation Teachings), documenting the formal application process for disciples seeking transmission from a master.

First, the petitioner must provide detailed personal information including their native place, full name, birth characters (Bazi), and age. The disciple declares having been fortunate enough to encounter authentic Daoist teachings and expresses the wish to cultivate both self and others through practice. They therefore specially seek audience with the Lingbao master to request transmission of the secret methods from Patriarch Ning Quanzhen's lineage.

The applicant enumerates the complete set of practices they seek to learn, including over ten profound methods such as the Forty-Nine Sections of the Jade Purity Lingbao Great Method, the Nine Offices Secret Method of the Azure Mystery Yellow Register, and the Divine Tiger Summoning Secret Method, along with corresponding talismanic diagrams (Fulu), hand seals, and purification rituals (Zhaijiao) with their liturgical procedures (Keyi). They solemnly vow that after receiving the teachings, they will neither neglect their practice nor resent their master, nor indiscriminately disclose the secrets—otherwise submitting to punishment from the Three Officials (the Daoist deities governing heaven, earth, and water realms), with calamity extending to their ancestors and perpetual lack of liberation.

This petition must be reverently presented after purification through fasting and ablutions, formally requesting the master's acceptance as a disciple and the selection of an auspicious date for proper ritual transmission according to liturgical standards. The document concludes with the master's annotation, stating that while duty-bound to transmit, they must still examine the disciple's bone structure and innate capacity (guxiang), while also expressing concern about unresolved karmic obstructions. Thus, prior approval must first be sought from the celestial court before formal transmission can occur.

The entire text manifests the solemnity of Daoist transmission rituals, embodying the principle that "teachings are not lightly transmitted," while demonstrating the strict responsibilities between master and disciple. Concepts like the "Three Officials' scrutiny" reflect core Daoist doctrines emphasizing practitioners' accountability for their actions.

This scripture is a memorial document used in Daoist purification rituals (Zhaijiao), primarily serving as a petition submitted by a priest on behalf of a disciple to the celestial deities. The general meaning is as follows:

The disciple [name replaced with "so-and-so" as a placeholder] may have committed offenses of varying severity in past or present lives, and it is uncertain whether they meet the qualifications to receive transmission (referring to the conferral of Daoist teachings). Therefore, the priest humbly submits this memorial to the celestial court, beseeching the various Celestial Lords (honorific titles for high-ranking Daoist deities) to examine and approve the request.

The text mentions the "Three Departments of the Supreme Mysterious Pivot" (Taixuan Shuji Sanxing) and several Celestial Lords (such as the Jade Pure High Minister Celestial Lord and the Supreme Mysterious High Minister Celestial Lord), all of whom are high-ranking deities in the Daoist pantheon responsible for evaluating human virtue and vice, as well as overseeing the transmission of ritual registers (Fulu). The priest refers to themselves as "your subject," indicating their subordinate status when submitting the memorial to the celestial sovereign.

The document expresses particular concern that the disciple may have "ordinary bone physiognomy" (a sign of innate mediocrity) or "lingering karmic offenses" (unresolved transgressions), making it improper to independently authorize their initiation. Thus, the priest must seek divine approval. Finally, the petition requests the "Supreme Sovereigns of the Three Realms" (referring to the highest Daoist deities, the Three Pure Ones—Sanqing) to issue an imperial decree, instructing the relevant departments to verify the disciple’s eligibility and grant a celestial response (the divine verdict) so that proper action may be taken.

Such documents are typically used prior to Daoist ordination rituals (transmission ceremonies for priests), serving to obtain divine confirmation of a disciple’s qualifications. This reflects the rigorous attitude Daoism holds toward initiation rites. Phrases like "in utmost fear and trepidation," repeated throughout the text, are conventional expressions of humility in Daoist liturgical writings.

This is a memorial document used in Daoist purification rituals (Zhaijiao), recording the complete procedure through which a Daoist priest petitions celestial deities on behalf of devotees to seek absolution and blessings.

The priest, self-referencing as "your servant [name]," addresses the celestial court with reverence: In response to the devotees' ritual request, as the presiding ritual master, it is his duty to convey their petition. Considering the ordinary spiritual constitution and heavy karmic burdens of the devotees (referred to as "disciples"), he dared not proceed rashly. On a specified auspicious date, he first submitted a preliminary memorial to inquire about the suitability of performing this salvation ritual. Now having received divine permission, in addition to selecting another propitious day to formally commence the ritual platform, he presents this detailed report following liturgical protocols.

The memorial is primarily addressed to three sacred institutions: First, to the "Three Celestial Gates" (residence of Daoism's highest deities), beseeching deities from the Three Realms and Ten Directions to jointly absolve the devotees' transgressions and remove karmic obstacles, ensuring their path of cultivation remains unobstructed. Second, to the "Pivotal Three Bureaus of the Supreme Mystery" (Daoism's central administrative offices), requesting the Jade Emperor (Daoism's supreme deity) to issue an imperial decree. Finally, to the "Purple Tenuity Palace of Primordial Yang's Seven Treasures in the Mystic Capital" (abode of the Celestial Official of Blessings), petitioning the First-Rank Blessing-Bestowing Celestial Official (deity in charge of granting blessings) to issue orders for coordinating deities to assist in the upcoming initiation ritual.

Phrases like "in utmost trepidation" recur throughout, demonstrating the extreme humility required when addressing deities in Daoist ritual contexts. Such memorials typically undergo complex procedures involving "three petitions, six declarations, four dispatches, one brief, and one notification," reflecting the standardized characteristics of Song Dynasty Daoist purification rituals. Through these sacred documents, the priest serves as mediator between humanity and the divine, communicating with deities across the Three Realms to seek disaster relief, karmic resolution, and ultimate spiritual realization for devotees.

This document outlines the standard format for Daoist transmission rituals (传度仪式), containing declarations to various deities and requests for their assistance.

First, petitions are submitted to the Earth Official (地官), Water Official (水官), the Eastern Peak Patriarch (东岳祖师, deity of Mount Tai), and the Transmission Master (度师), following the same format as the earlier petition to the Celestial Official (天官). Next, official notices are sent to the City God (城隍) of the prefecture and the Lingbao Administrative Office (上清灵宝行司), explaining that the matter has already been reported to the Celestial Emperors (诸天上帝) and the True Offices of the Three Realms (三界真司). These notices formally inform the recipients of the upcoming altar-opening and transmission ritual (开坛传度仪式), requesting their cooperation.

Similar notices are then dispatched to the County City God (县城隍) and the Local Territorial Deities (里域神), along with a special petition (劄文) to the Director of Fate (司命神). This petition seeks divine guidance to attract auspicious signs, dispel misfortunes, and ensure the ritual proceeds without demonic interference, thereby manifesting the grace of the Celestial Emperor (天帝).

The concluding section details the ritual’s purpose: A certain individual from a specific location, fearing their karmic obstructions remain unresolved, dared not hastily seek salvation. On a specified date, they petitioned the Celestial Court (天庭) and received approval. Now, on another designated date at a chosen site, a ritual altar will be erected. Following liturgical procedures (科仪), the individual will be registered as a Lingbao Lineage Master (灵宝领教嗣师) and conferred a specific rank. The ceremony includes: gratitude and repentance rites, transmission of Daoist methods, burning of vermilion petitions (朱章), night vigils (宿启), three days of ritual practice (三朝行道), and Golden Liquor Body Refinement (金液炼形, an inner alchemical practice). Finally, sixty Pure Offerings (清醮) will be made to the exalted beings of the Three Realms (三界高真), completing the oath-taking, precept-bestowal, seal-conferment, and allocation of incense and spiritual troops (香火兵马). All sincere prayers are recorded in the Green Petition (青词) for submission to the Jade Pure Realm (玉清境), the highest Daoist heaven.

The document concludes with the ritual officiant’s religious rank, name, and seal. These standardized formats reflect the Daoist ritual’s meticulous procedural nature and profound reverence for celestial and earthly deities.

This scripture is a memorial document presented to celestial deities during Daoist Zhaijiao (purification rituals), containing three main levels of supplication:

First, the presiding Daoist priest (referring to himself as "your servant") addresses the highest deity, the Celestial Worthy of Primordial Beginning (Yuqing Shengjing Yuanshi Tianzun, foremost among the Three Pure Ones), submitting a petition for the deity's compassionate approval. The priest requests that the Celestial Worthy command all divinities throughout the ten directions and three realms to collectively absolve the disciple's karmic transgressions from past and present lives. Specific mention is made that these offenses may include accumulated negative karma from previous existences and unintentional misdeeds in the current life. Simultaneously, the memorial calls upon the guardian deities and celestial officers recorded in various Fulu (talismans and registers) - the priest's ordination credentials - to immediately descend to the ritual platform. These protectors are asked to safeguard the disciple during the ceremony and provide spiritual resonance when the disciple performs rituals for others in the future.

Next, separate memorials are presented to important Daoist pantheons: the Celestial Worthies of Shangqing (Upper Clarity) and Taiqing (Great Clarity) realms; the Four Sovereigns including the Heavenly Emperor and the Purple Subtlety Emperor of the North Pole; salvation deities like the Green Glory Emperor of the Eastern Extremity, the Red Mansion Life-Saving Celestial Worthy, and the Nine Heavenly Emperors; the Ten Directions' Numinous Treasure Celestial Worthies (submitted in ten separate cases); immortal beings such as the Emperor of Eastern Florescence and the Queen Mother of the West; and the thirty-two Heaven's Celestial Emperors. A special memorial is also addressed to the Earthly Deity of Houtu, requesting her to notify all divinities in the ten directions' sacred grottoes and blessed lands.

The document concludes with two specific petitions: First, requesting absolution for ordained disciples (new priests receiving Fulu) from accumulated karmic obstructions, particularly emphasizing offenses potentially recorded in the underworld registers (Xuan Cao) that could hinder spiritual cultivation without special pardon. Second, applying for the disciple's formal appointment to appropriate Daoist clerical positions, specifically proposing the title of "Numinous Treasure Transmission-Inheriting Master" (Lingbao Lingjiao Sishi), which would authorize the disciple to legitimately perform Keyi (liturgical rites) for saving deceased souls.

Composed in strict memorial format, the document bears the date of submission and the presiding priest's religious rank and surname at its conclusion, reflecting the solemnity of Daoist ritual protocols. Such documents are typically burned during major Zhaijiao ceremonies to ascend to the celestial court, forming an essential component of Daoist "Memorial Presentation Liturgy" (Shenzou Keyi).

This scripture passage describes a Daoist ritual master (addressed as "your servant") petitioning the celestial realm for three official authorizations required to conduct religious ceremonies:

The first petition concerns seal certification. The master explains that according to esoteric regulations, specific seals are required to authenticate documents, but different lineages use varying seal designs. He now requests permission to use his school's traditional seals (such as the [specific name] Seal and [specific name] Seal), asking the heavens to notify all relevant divine departments across the Three Realms that documents bearing these seals should be recognized henceforth.

The second petition seeks official institutional titles. The master enumerates several high-ranking celestial departments that need establishment (such as the Lingbao Great Law Bureau and the Nine Heavens Universal Salvation Court), each followed by the suffix "Administrative Bureau" (xingsi) to indicate executive functions. While directly naming these venerable heavenly institutions feels presumptuous, these formal titles are necessary as the bureaucratic foundation for ritual correspondence.

The third petition requests establishment of an altar (zhijing) with supporting personnel. The master asks to found a specifically named ritual platform for enshrining deities and conducting affairs, staffed with one attendant immortal official, twenty-four jade boys and maidens each, and permanent positions for spirit officers and merit officials. This altar will use the school's ancestral Patriarch's Precious Seal as its official insignia, with all spirit dispatches and document exchanges conducted through this platform.

Each petition emphasizes the hope for celestial compassion in issuing special decrees notifying all relevant departments across the Three Realms to comply. These contents reflect the crucial Daoist ceremonial procedures for establishing legitimacy, requiring comprehensive authentication within the celestial bureaucratic system.

This passage is a formal petition document used by the Lingbao (Numinous Treasure) school of Daoism during ritual ceremonies, describing the process where the ritual master (referring to himself humbly as "your subject") petitions the celestial court to issue divine decrees and dispatch spirit generals for protection.

First, the master petitions the celestial court to issue edicts summoning all relevant divine departments across the Ten Directions and Three Realms (the Daoist cosmological concept of the entire universe). These include immortal officials, generals, and troops from institutions like the Lingbao Great Ritual Office, the Jade Clarity Numinous Void Palace, and the Lingbao Celestial Immortal Inner Court, requesting their presence at the altar on specified dates to permanently safeguard practitioners. Simultaneously, officials from the Green Mysterious Yellow Register Nine Offices and the Northern Dipper Mysterious Model Bureau are also summoned.

Next, the master petitions for the arrangement of specific spirit generals according to the school's transmission protocols: The Great Scarlet Marshal of Thunderbolt Swift Fire serves as chief commander, assisted by the Pure Truth Marshal of Shangqing (Highest Clarity) Zhengyi (Orthodox Unity) as deputy commander. The Chongning Marshal acts as guardian of the Dao, while the Zhengyou Marshal oversees the altar, with all officers and generals following unified command.

Finally, the ritual schedule is outlined: On a specified month and day, a three-day ceremony will be conducted at the altar. The first evening features preparatory rites (Suqi), followed by three daily worship sessions (Sanchao Xingdao) on the second day. Evening rituals include dispelling karmic obstructions (Bichu Shilei) and golden fluid body refinement (Jinye Lianxing), accompanied by a pure offering ceremony (Qingjiao) with sixty spirit seats to reverently welcome the descent of true deities.

This is a memorial document used in Daoist Zhaijiao (purification rituals), recording the formal petitions made by Daoist priests to celestial deities. The text contains multiple distinctive Daoist divine hierarchies and prescribed document formats.

The priest first submits the memorial to the "Three Heavens" (the celestial realms where the Sanqing, the Three Pure Ones, reside), requesting divine decrees to mobilize various deities in assisting the initiation ritual. It mentions notifying all relevant divine departments across the "Ten Directions and Three Realms" (the entire cosmic structure), seeking their cooperation in performing the ritual.

Subsequent petitions are addressed to specific stellar deities: the Solar Deity (Taiyang Shenjun), Lunar and Five Planets (Taiyin Wuxing), the Southern and Northern Dippers (Nandou Beidou, stellar lords governing life and death), and the Twenty-Eight Lunar Mansions (constellation generals). The memorial also registers with the Three Officials (Sanguan Dadi, governing heaven, earth, and water realms), the Four Saints (Sisheng, guardian deities), and the celestial judicial departments (Jiutian Cao and Santian Cao).

A special petition is directed to the Lingbao Celestial Immortals' Inner Court (the celestial administration), seeking heavenly approval to conduct the initiation ceremony for disciples. The text repeatedly employs humble phrases like "presuming upon divine majesty" to express reverence toward the deities.

Such documents are typically used for major rituals like ordinations, initiations, and blessing ceremonies. They follow strict, fixed formats requiring specific dates and the priest's ordained name and rank. Parenthetical notes in the original text provide guidance on adjusting content for different ceremonial contexts.

This is the content of a formal petition (shenzhuang) submitted to deities of the Three Realms during a Daoist zhaijiao (purification ritual), consisting of three main sections:

The first section is addressed to the Nine Heavens Life-Giving Palace (the celestial abode governing birth and life). The Daoist priest identifies himself as "the undersigned of certain rank and surname," humbly stating that in accordance with zhaijiao (purification ritual) protocols, after reporting to the Heavenly Emperors and authentic offices of the Three Realms (celestial administrative bodies), he earnestly petitions the exalted perfected beings (noble deities) of the Nine Heavens Life-Giving Palace to grant the requested matters. He implores the deities to dispatch five hundred numinous officials, five great generals, and guardian perfected immortal troops to descend immediately and assist in completing the ritual. The section concludes with reverential awe, noting the date and petitioner's name.

The second section is submitted to the Azure Mystery Yellow Register Court (the sacred institution overseeing Daoist fulu/talismans and registers). While similar in content to the first, it specifically requests the descent of nine department officials, merit officers, and numinous officials to provide assistance.

The third section follows the same format as the previous two, addressed to the Mysterious Numinous Jade Pivot Palace (the sacred institution governing astronomical calculations). These documents collectively demonstrate the Daoist zhaijiao principle of "first memorializing then petitioning" — initially presenting memorials to the Heavenly Emperor before submitting petitions to various functional departments of the celestial bureaucracy.

Recurring phrases include "xuan kuang" (mysterious grace, referring to divine blessings), "gan mao sheng wei" (a humble expression for presumptuously disturbing divine majesty), and "wu ren huang ju zhi zhi" (a set phrase conveying utmost reverence and trepidation). The rigorous format of these documents reflects the Daoist ritual system's complete emulation of celestial bureaucratic structures.

These are petition documents submitted to different celestial offices during Daoist zhaijiao (purification rituals), sharing similar structures while addressing distinct divine institutions. Each document follows a standardized format:

First, the recipient is clearly designated: the "Nine Spirits Flying Steps Petition Office" (responsible for transmitting memorials), the "Northern Dipper Mysterious Model Office" (a netherworld institution under the jurisdiction of the Big Dipper deities), and the "Divine Empyrean True King Office" (the highest celestial office in the Shenxiao tradition). The opening section states the officiant's religious status and ritual purpose, confirming preliminary petitions have been submitted according to doctrinal procedures.

The core content petitions various deities to descend: the Nine Spirits document requests spirit officials and jade maidens as divine messengers; the Northern Dipper version summons the Two Great Sages and Three Ministry Envoys; while the Divine Empyrean petition calls for high-ranking celestial officials from the Main Duty Ministry and Great Cavern Ministry. All documents emphasize the imperative for deities to "descend immediately" (dengshi xiajiang), demonstrating divine manifestation.

The closing employs fixed phrases expressing reverence: "We deeply fear having offended the sacred majesty," followed by the document's date and the submitter's credentials. This rigorous format, progressively ascending through celestial hierarchies, reflects the Daoist liturgical principle of "communicating with deities through documents" (yi wen tong shen).

(Note: "Xuan kuang" refers to divine blessings bestowed by deities, "gan mao" means to offend presumptuously, and "Tai sui" indicates the Daoist calendrical system.)

These are formal petition documents used in Daoist Zhaijiao (purification rituals), equivalent to official prayer texts in modern religious ceremonies. The documents represent Daoist priests submitting petitions in specific roles to various celestial offices, requesting the descent of deities to the ritual assembly.

The first document is addressed to the presiding High Perfected Lords of the Tongchu Office within the Shangqing (Highest Clarity) realm, one of the principal divine bureaus. It states that memorials have been prepared according to religious regulations, and now humbly submits this petition, earnestly requesting the descent of the Five Elemental Office's High Perfected Lords and various immortal officials and generals to the ritual assembly, that they may manifest their divine grace.

The second document petitions the High Perfected Lords of the Jiutian Pudu Office (Celestial Universal Salvation Bureau). Similarly noting prepared memorials, it reverently requests the descent of the Thirty-Six Perfected Ones, Thirty-Six Generals, and Eight Great Divine Generals to the ceremony.

The third document is directed to the presiding High Perfected Lords of the Zhuling Fire Office in the Southern Chang Palace (bureau governing soul refinement). Beyond requesting divine presence, it specifically seeks future spiritual resonance and assistance when the petitioner performs rituals for others or themselves.

The final document simultaneously addresses several major Daoist divine bureaus: the Shangqing Huanglu Office, Shangqing Tianshu Office, Northern Pole Exorcism Office, and the Nine Thunder Offices of Shangqing, along with High Perfected Lords from the Three Caverns scriptures (Dongzhen/Dongxuan/Dongshen), the Celestial Sovereign Perfected Ones, and the Ten Directions Flying Celestial Kings. Its format mirrors that of the Zhuling Fire Office petition.

Each document concludes with the conventional Daoist expression of "presumptuously offending sacred majesty" - a standard humble phrase in Daoist documents. These texts follow fixed formats containing dates, the petitioner's status, purpose, and petition content, reflecting the standardized nature of Daoist Zhaijiao ritual procedures.

This is a formal petition (shenzhuang) used in Daoist Zhaijiao (purification rituals), primarily addressed to various patriarchs and deities to report ritual matters, seek absolution of sins, and request blessings for later disciples. The text invokes numerous important Daoist deities and patriarchs:

First, it petitions the Great Demon Kings of the Three Realms and the True Lords of Three Primes (deities governing the realms of heaven, earth, and water), followed by submitting the document to the Three Mao Directors of Fate (the Maoshan school's three patriarchs: Mao Ying, Mao Gu, and Mao Zhong). The petitioner refers to themselves as "the undersigned of humble position and surname," a common modest formula in Daoist documents.

The general meaning of the petition states: Having already reported to the Celestial Emperors of the Heavens according to Zhaijiao ritual protocols, the petitioner now ventures to submit this report to the True Lord Patriarchs (the Wondrous Dao True Lord of Director of Fate, the Serene True Lord of Fixed Fate, and the Benevolent True Lord of Guardian of Fate). They humbly beseech the sages' compassion to issue decrees to all relevant divine offices throughout the Ten Directions and Nine Provinces, absolving the disciple's sins from past and present lives while permitting the guidance of later disciples. Whether making requests for others or oneself in the future, they hope to receive spiritual response.

The petition then addresses three key patriarchs of the Lingbao tradition: Supreme Ultimate and Great Void Xu Zhenren (Xu Laile), Supreme Ultimate Left Immortal Lord Ge Zhenren (Ge Xuan), and Shangqing Zhu Yang Zheng Zhenren (Zheng Yin). Similar requests are made for the descent of divine commands to protect later disciples.

Finally, it petitions the Three Masters of Scripture Transmission (patriarchs who transmit scriptures, talismans, and ordination), the Three Masters of Ritual Instruction (Master Jianji Lu Xiujing, Master Qingdu Zhang Daoling, and Master Guangcheng Du Guangting), as well as all successive lineage patriarchs. The parenthetical text contains notes explaining document formatting, indicating phrasing modifications required for different ceremonial contexts.

This scripture is a template for ritual documents used in Daoist purification ceremonies (Zhaijiao), primarily containing three types of petition texts: those addressed to the Five Sacred Peaks, Grotto Heavens, and Blessed Lands. Such documents are employed in Daoist rituals to report ceremonial matters to celestial deities and request divine assistance in religious affairs.

The first document is a petition to Mount Tai, the foremost of the Five Sacred Peaks. The presiding priest identifies themselves as "the appointed official of surname X," indicating their formal Daoist position. It begins by stating that reports have already been submitted to the Celestial Emperors and other deities regarding the purification ceremony. Special emphasis is placed on addressing the Great Emperor of the Eastern Peak (the deity of Mount Tai, formally titled "Great Life-Giving Celestial Equal Benevolent Sage Emperor"). The text humbly requests the Emperor's approval of the petition and issuance of sacred decrees to all subordinate deities of the Eastern Peak and local mountain-river spirits, instructing them to assist in completing the required evaluative procedures.

The second document follows a similar format but is addressed to the Minor Pure Void Grotto-Heaven (Xiaoyou Qingxu Dongtian) at Mount Wangwu—the foremost of Daoism's Ten Major Grotto Heavens. It petitions the celestial officials of this grotto heaven to approve the request and transmit the decree to relevant deities across the Nine Heaven Grottoes and Thirty-Six Minor Grotto Heavens, ensuring assistance according to the regulations of the Great Transmission Rites.

The third petition targets the Blessed Land of Mount Gezao (one of the Seventy-Two Blessed Lands and a key site for the Lingbao tradition). It particularly emphasizes Mount Gezao's significance as a major center for Lingbao teachings. The document requests approval from the Blessed Land's celestial officials and the dissemination of decrees to all seventy-one other Blessed Lands, with instructions for cooperative assistance following the protocols of the Great Transmission Rites.

Each document concludes with an expression of reverential awe from the presiding priest and records the composition date. These texts exemplify the strict hierarchical procedures in Daoist purification rituals, demonstrating how standardized documents facilitate communication with deities at different celestial levels.

This is a formal document used in Daoist Zhaijiao (purification rituals), characterized by its rigorous structure and repetitive content. The Daoist priest addresses various deities with utmost reverence in submitting petitions.

The first section is addressed to the "Immortal Official of Yangping District" (one of the twenty-four administrative districts in Daoism). The priest refers to himself humbly as "the undersigned, surname omitted," indicating that he has completed the preparatory rites in accordance with the Great Teaching. He respectfully requests the Immortal Official to approve the petition, issue a sacred decree to notify the relevant departments, and instruct the twenty-seven districts (the twenty-seven administrative regions of Daoism) to carry out the Chuan Du (transmission and ordination) grand ritual—a key Daoist initiation ceremony—as prescribed.

The second section follows the same format, petitioning the "Thirty-Six Sovereign Emperors of the Nine Layers of Earth" (deities governing the earth). The priest asks them to issue a sacred decree informing the spirits of the Nine Layers and Nine Regions, specifically bestowing blessings upon the disciples (participating devotees).

Subsequent sections list petitions to be submitted to the Ten Palaces (the ten directional palaces of Daoism), the Earthly Courts (including the underworld administrative offices governing the Nine Provinces, Eight Extremities, famous mountains, and great rivers), the Water Courts (divine offices overseeing the Four Seas, Four Rivers, Three He, and Nine Jiang waterways), and the deities of the Four Seas, Four Rivers, and Nine Jiang.

The recurring phrase "We dare intrude upon the sacred majesty, and our humble hearts are overwhelmed with fear and trepidation" is a standard expression of reverence in Daoist documents, conveying profound awe. Each petition concludes with the date of composition, written as "the year, month, and day of the Grand Year" instead of specific dates—a special notation in Daoist texts to signify sacred time.