《靈寶領教濟度金書》Vol. 318

This passage is a template for official documents (wenxi) from the Lingbao Lingjiao Jidu Jinshu (Golden Book of Salvation According to the Numinous Treasure Tradition), primarily used in transmission rituals. The text presents a series of formal petitions (diewen) addressed to various celestial offices, summoning immortal officials to assist in ceremonial practices.

The document begins by identifying its transmission lineage: originally taught by Xue Quanzhen, the Dongwei Adept and Salvationist Realized Being of Radiant Light, and compiled by Master Lin Lingzhen of Shuinan. The content is structured in several sections.

The first section contains petitions addressed to the Numinous Treasure Celestial Immortal Inner Court and its subordinate departments. It states that the zhaijiao (purification ritual) matters have already been reported to the Celestial Emperors of All Heavens and the True Offices of Three Realms (the Daoist celestial bureaucracy). The document formally invites immortal officers to descend to the ritual platform at appointed times, properly attired, and accompany the incense offerings to reside long-term in the disciple's meditation chamber (jing). Whenever the disciple performs summoning rituals—whether for others or themselves—the officers must respond immediately with spiritual efficacy, thereby manifesting the profundity of Daoist practice. The text concludes by instructing compliance with the ordinances of the Numinous Treasure Mystic Altar, followed by the date and the officiating priest's religious title and name.

Similar formats are used for petitions to other major celestial bureaus: the Nine Heavens Life-Giving Office, the Mystic Luminary Jade Pivot Office, the Divine Empyrean True King Office, and the Shangqing Primordial Beginnings Office—all summoning their respective officers to assist.

The second section contains petitions to the Nine Offices of the Yellow Register from Green Mystery, with comparable content inviting officers to descend at specified times and return to their posts post-ritual, while maintaining readiness for future summons.

The same structure applies to subsequent petitions to institutions like the Nine Heavens Universal Salvation Court and the Northern Dipper Mystic Model Office. These documents exemplify the formal celestial correspondence used in Daoist rituals, embodying the religion's concept of "resonance between heaven and humanity" (tianren ganying).

This document is an official dispatch addressed to the Jiuling Feibu Zhangzou Si (the celestial institution responsible for transmitting memorials in Daoism) and its subordinate divine officials and officers. Its format follows that of the Jiuzhou Diwen used in the Huanglu Zhai (a Daoist ritual for the salvation of souls).

First, it is issued to the Sheling Si (local earth deity administration) of a certain region: In accordance with the purpose of the Zhaijiao (Daoist sacrificial ritual), aside from the routine memorials already submitted, this dispatch is specially issued. Upon receipt, immediately execute the salvation matters approved by the celestial court, bestowing divine grace upon the disciple [name formatted according to the Sanmao Zhenjun documents]. All actions must comply with the decrees of the Lingbao Xuantan (a key ritual altar in Daoism). The document concludes with the date in the Taisui calendar and the signature of the officiating priest.

Dispatches of the same format are also sent to:

• The Chenghuang Si (city god administration) of the region
• The Chenghuang Si of the county
• The local Liyu Si (territorial deity administration)

(All follow the same format as the one sent to the Sheling Si.)

Another dispatch is addressed to the Siguan Fajiang (judges inheriting the ritual lineage): In accordance with the salvation matters approved by the celestial court, promptly notify the relevant divine officials and immortals from the various ranks of the Fabu (Daoist cultivation system) concerning the disciple. The disciple’s household shrine has been granted the celestial name "Mou Jing" by the upper realms. The newly appointed divine officials and immortals from the Fabu must station themselves at this Jing (cultivation site), cooperating with the existing divine retinue to ward off demonic obstructions and welcome auspicious signs.

Lastly, a Zha document is issued to the Siming Shen (deity governing lifespan): Aside from the reports already submitted to the celestial emperors and notifications sent to deities across the Three Realms, this Zha is specially issued to command compliance with the salvation matters approved by the celestial court. The Siming Shen is urged to issue decrees, clearing obstacles near and far for the disciple, purifying the internal and external environment, dispelling demonic hindrances, welcoming the descent of immortals, and ensuring the successful completion of the Zhaijiao merits.

All documents conclude with the phrase "in strict accordance with the decrees of the Lingbao Xuantan," followed by the Taisui calendar date and the priest’s signature. These documents exemplify the meticulous system in Daoist rituals where sacred texts are used to mobilize various divine forces for coordinated action.

This scripture documents the complete liturgical procedure and document formats for the transmission ceremony in the Lingbao (Numinous Treasure) tradition of Daoism. The ritual begins with dispatching official petitions (called "guan" or "shen") to various celestial departments, including the Divine Messengers (Gongcao, immortal officials responsible for document delivery), the Three Heavens' Sacred Descent Office, and the Celestial Department of Ritual Management. A total of thirteen memorials and sixty-four petitions are sent.

The ceremony employs yellow silk documents (xianjian, immortal credentials) inscribed with "Supreme Mysterious Capital Administration under the Three Heavens' Gate" – the highest administrative body in Daoist cosmology. These documents record how a cultivator from a certain region petitions a master to transmit the "Great Method of Jade Clarity Numinous Treasure." The master then forwards this request to the celestial court. Upon receiving heavenly approval, an auspicious date is selected to erect an altar for conducting rituals including repentance, atonement, method transmission, and precept conferral.

The ceremony venerates sixty hierarchical positions of high-ranking deities across the Three Realms, including:

1. The three patriarchs of Lingbao tradition: Supreme Ultimate Great Void Perfected Person Xu Laile (one of the Three Primordial Masters), Supreme Ultimate Left Immortal Lord Lord Chongying Perfected Person Ge Xuan (renowned Three Kingdoms period Daoist), and Highest Clarity Vermilion Yang Perfected Person Zheng Siyuan

2. All successive lineage masters of the Lingbao tradition

Ritual components include: transmitting precepts, conferring ritual seals, supplementing immortal offices, allocating incense offerings, and transferring guardian spirit armies – all intended to enable disciples to inherit the Daoist lineage and propagate the teachings. Finally, high-ranking saints (shengzhen) descend from the celestial court to witness the entire transmission process, with immortal credentials issued as certification upon completion.

Note: The Yellow Register style refers to the document format borrowed from salvation rituals for the dead (zhai); Golden Fluid physical refinement denotes body cultivation through elixir ingestion; while "corpse burdens" (shilei) signifies karmic obstacles caused by physical existence.

This scripture records several key liturgical procedures in the transmission system of the Lingbao (Numinous Treasure) school of Daoism. First is the detailed lineage record of successive masters, meticulously documenting three types of preceptors: the Scripture Master (Jingshi) who transmits the classics, the Register Master (Jishi) who confers ritual registers, and the Ordination Master (Dushi) who grants ordination certificates.

The text then describes the specific contents of transmission, including nine essential secret methods such as the Great Method of Jade Clarity Numinous Treasure (Yuqing Lingbao Dafa) and the Great Mystery Method of Nine Heavens Chaos (Jiutian Dahun Mifa). These represent core cultivation techniques of the Lingbao tradition, primarily used in religious rituals like salvation of the deceased and summoning of deities.

Regarding the conferral of ritual offices, it records that after receiving the title "Numinous Treasure Successor Master of Transmitted Teachings" (Lingbao Lingjiao Sishi), a Daoist priest gains authority to oversee affairs at various levels of Daoist institutions. When performing memorial rituals (Zhangzou, petitions to celestial deities), the duty of "handling nine numinous pacing memorial affairs" must be specially noted.

The section on ritual seals lists sixteen important seals, including the Seal of the Numinous Treasure Great Method Office (Lingbao Dafa Si Yin) and the Supreme Seal of the Three Heavens (Santian Taishang Yin). These seals possess sacred functions in Daoist ceremonies for summoning deities, dispatching generals, and transmitting petitions, with each corresponding to specific deities and responsibilities.

Finally comes the procedure for establishing ritual altar institutions, including seven main offices like the Office of Clarity Numinous Treasure Practice (Shangqing Lingbao Xingsi) and the Left Office of Azure Mystery Yellow Register Practice (Qingxuan Huanglu Zuofu Xingsi), along with regulations for setting up cultivation sites (Zhijing) and assigning guardian generals (Guanjiang). These institutions handle distinct functions within the Daoist system, such as salvation rituals and memorial transmissions.

This scripture documents the formal liturgical format for transmission rituals in the Lingbao (Numinous Treasure) tradition of Daoism, primarily consisting of two parts: the conferral of ritual implements and the bestowal of ceremonial robes, recording the complete transmission procedure.

The first section details the ceremony for granting disciples the Lingbao staff (a Daoist ritual implement) and celestial talismans. Disciples express gratitude for the Heavenly Worthy's benevolence, having comprehended the profound principles of the Lingbao tradition through cultivation to attain the state of celestial journeying. It emphasizes that "the Dao flourishes through human propagation," requiring disciples to strictly observe precepts, and that "methods are transmitted by masters," forbidding violation of cultivation vows with one's teacher. When merits are perfected, they will naturally attain immortal rank. The document concludes with the date of the ceremony and the full ritual title and name of the presiding transmission master (the officiating priest).

The second part presents the document format for transferring celestial generals and spirit troops. It first states the reason for the ceremony, noting that the priest has already petitioned the celestial court on a specific date and received approval from the Jade Emperor (supreme deity in Daoism) to conduct the transmission. An altar (xuántán) was subsequently erected at a designated location, where the transmission was completed according to liturgical procedures. Now the various divisions of celestial generals and spirit troops are to be handed over to the newly initiated disciple's command:

The first subsection enumerates the permanent guardian generals, including immortal officials attending the meditation chamber (jìngshì), jade youths and maidens, along with commanders, lieutenants, Dao-protectors, altar supervisors, and other ranked generals—all now under the disciple's dispatch.

The second subsection records three permanent high-ranking celestial bureaus providing eternal assistance: the Inner Court of Lingbao Celestial Immortals, the Nine Heavens Directorate of Destiny, and the Mysterious Numinous Jade Pivot Bureau, respectively subordinate to the Jade Purity King of Divine Empyrean and the Tongchu Palace of Upper Clarity.

The third subsection lists temporary summoning offices for specific matters: the Nine Bureaus of Azure Mystery and Yellow Register, the Northern Dipper Mysterious Model Bureau, etc., specializing in memorial delivery and universal salvation affairs.

The document concludes with the transfer date and the transmission master's signature seal. In cases of scripture transmission, an additional note specifies twenty-four pairs of jade youths and maidens serving as scripture guardians will protect the sacred texts.

Through standardized Daoist documentary format, the text comprehensively records core transmission ritual elements including implement conferral and general transferral, embodying the rigorous "master-to-disciple transmission" principle in Daoism. The frequent appearance of the placeholder "certain" (某) indicates blanks to be filled with specific information during actual use.

This scripture is divided into two main sections. The first part contains a Daoist priest's petition for transmitting the Lingbao Great Method, while the second presents the liturgical format for a folk rain-prayer Zhaijiao (purification ritual).

In the first section, a priest referring to himself as "so-and-so" addresses his ancestral master: "I originally studied the Lingbao Great Method under a certain master in a given year, yet have not fully grasped its profound mysteries. Now I humbly request re-examination and complete transmission of the Jade Purity Lingbao Great Method, praying the ancestral master may dispatch guardian generals (protective deities) to assist my cultivation." For this purpose, he prepares a formal document petitioning for an auspicious date to conduct the transmission according to Keyi (liturgical standards), expressing his sincerity through reverent language.

The second section details a folk rain-prayer Zhaijiao document. Local villagers, suffering prolonged drought during spring and summer with withered crops, fear their own transgressions may have provoked celestial punishment. They prepare to hold a "Thunderclap Great Rain-Prayer Fast" (a thunder ritual for rain) lasting several days and nights at a specified location, hoping to obtain favorable weather through repentance and ritual purification.

The text mentions several key ritual elements: "appointment to office" refers to priestly ordination ceremonies, "seal granting" denotes conferring ritual seals, "allocation of incense duties" involves distributing sacrificial responsibilities, and "deployment of troops" indicates assigning guardian generals—all crucial components of Daoist transmission rituals. The "Thunderclap Fast" represents a characteristic Zhaijiao form popular during the Song dynasty, employing thunder methods (Daoist thunder-summoning techniques) to pray for rain.

This scripture describes the complete procedure of a Daoist rain-praying ritual and its accompanying memorials. A Daoist disciple (referring to himself as "your subject") conducts a Zhaijiao (purification ritual) at an altar site following the esoteric texts of the Lingbao (Numinous Treasure) tradition, one of Daoism's major schools, in response to severe drought.

The ceremony consists of several key stages: First, the disciple establishes a Xuantan (mystical altar) to perform repentance rites and submit vermilion memorials pleading for rain. This is followed by an all-night "Suqi" (vigil of divine invocation) with fasting. Secret methods of "driving dragons to roll up waters" are then employed. The next day features three consecutive morning audience rituals, followed by an evening Qingjiao (purification offering) to the thunder deities of the Leiting (Thunder Department). Finally, during the altar-dispersing ceremony, memorial tablets are presented, and another Qingjiao is held at night honoring the Three Realms (heaven, earth, and water), with sixty spirit seats arranged to express gratitude for celestial benevolence.

The disciple submits memorials to three principal deities: Haotian Shangdi (the Jade Emperor, Daoism's supreme deity), the Nine Celestial Sovereigns of the Northern Dipper (Beiji Tianhuang Jiuchen), and Houtu Huangdiqi (the Earth Goddess). These memorials share similar content: they first declare that prior notifications were made to the heavenly emperors and administrative offices of the Three Realms, emphasizing the disciple’s adherence to protocol. They then implore divine forgiveness for the people’s transgressions, beseeching the deities to command celestial forces—summoning thunder, gathering clouds, and releasing rain—so that fields may be nourished, crops flourish, and autumn harvests abound, thereby manifesting heaven’s grace.

Each memorial concludes with a precise date and the official title of the ordained disciple, reflecting the solemnity and reverence of Daoist ritual conventions. The structured format underscores the sacred formality of Zhaijiao ceremonies in Daoist practice.

This scripture is a memorial document used in Daoist Zhaijiao (purification rituals), where the priest, adopting the role of a subject, petitions various deities to absolve the sins of the local populace.

First, the priest addresses "Donghua" (the Eastern Florescence Emperor, a revered Daoist deity), expressing profound reverence and beseeching divine compassion to pardon the accumulated transgressions of past and present generations. The petition implores the deity to promptly issue a decree of amnesty, extending this grace throughout the ten directions of the universe—encompassing the Nine Provinces, Four Seas, and the Four Waterways (rivers, lakes, and oceans).

Next, the memorial is presented to the "Three Celestial Gates" (the realm of the Sanqing, the Three Pure Ones) and the "Seven Luminaries" (the sun, moon, and the five planets representing the Five Phases—Wood, Fire, Earth, Metal, and Water). Each of the seven stellar lords is invoked by name: the Solar Lord (Taiyang Xingjun), the Lunar Lord (Taiyin Xingjun), and the five planetary lords corresponding to the Five Phases. The priest similarly entreats them to bestow their merciful decrees and absolve the people's sins.

Finally, petitions are submitted to a host of other divine authorities: the Twenty-Eight Lunar Mansions of the Northern Dipper, the Nine Heavenly Offices, the Penglai Water Administration, the Four Sages, and the Mysterious Void Supervisory and Responsive Spiritual Bureau. Each memorial follows a prescribed format, noting the date, the priest's rank and surname, and reiterating the tone of solemn reverence.

These documents reflect the Daoist ritual practice wherein priests serve as intermediaries between humanity and the divine, employing formal petitions to seek protection from celestial beings. The recurring term "absolution" (yuanshe) embodies the Daoist commitment to universal salvation and the alleviation of suffering and calamity.

This scripture follows the formal structure used in Daoist rain-prayer purification rituals (Zhaijiao), consisting primarily of two parts: a petition addressed to celestial deities and official dispatches issued to various divine authorities.

The Daoist priest first presents a memorial to the Ten True Lords of Great Unity (Taiyi Shishen Zhenjun), beseeching these important Daoist deities to show compassion for the people's suffering. The text describes the region's severe drought, with withered crops and desperate living conditions, earnestly requesting the deities to recognize human sincerity and send merciful rain. Special attention is given to observing the movement patterns of the Ten Lords of Great Unity, the cyclical rhythms of the Five Movements and Six Qi (ancient calendrical concepts), and the correlations between celestial mansions (ancient astrological divisions) and earthly branches—hoping to adjust these natural patterns to alleviate the drought.

The second part comprises official dispatches (Fulu) issued to various divine offices:

1. Dispatches to the Nine Thunder Offices (governing thunder and lightning) and the City God (local protector deity) of the prefecture

2. Dispatches to county-level City Gods and local Earth God temples

3. Dispatches to the Jade Pivot Five Thunder Court (a thunder deity department)

These documents command all divine authorities to immediately mobilize, deploying thunder department officers such as: Jiang the Envoy of Eastern Wind Thunder, Bi the Envoy of Southern Fire Thunder, Hua the Envoy of Western Mountain Thunder, and the Envoy of Northern Water Thunder—to drive thunder, harness lightning, and summon clouds for rainfall. The ritual aims to nourish farmlands, ensure robust crop growth, and ultimately secure bountiful harvests to preserve the people's livelihood.

The recurring phrase "By the sacred command of the Mystic Altar of Numinous Treasure" emphasizes the ritual documents' authoritative efficacy within the Daoist ceremonial space. The dating format "Great Year [X] Month Day" follows standard Daoist document conventions. The entire ceremony embodies Daoism's purpose of relieving worldly suffering through sacred correspondence between heaven and humanity, demonstrating the tradition's commitment to universal salvation through cosmic mediation.

This scripture follows the liturgical document format used by the Lingbao (Numinous Treasure) school of Daoism in conducting zhaijiao (purification rituals), primarily serving as a summons to various thunder deities. The recurring term "die" refers to a specific type of Daoist document equivalent to an official dispatch.

The first summons is addressed to Central Five Thunder Envoy Chen and his subordinate thunder officials, including the Thunder God and Lightning Mother who govern thunderbolts, along with the Wind Earl and Rain Master responsible for weather phenomena, demanding their immediate response. The document follows the Lingbao Altar's prescribed legal format, concluding with the date and the officiating priest's title and name.

Subsequent summons are issued separately to different thunder deity systems: the Great Cavern Swift Thunder Division, the Five Directions Barbarian Thunder Command, and the Three Marshals Deng, Xin, and Zhang. Key figures mentioned include:

• Three commanders of the Great Cavern Swift Thunder Division: First Marshal Deng Tianjun (Great Deity of Heaven-Supporting Swift Fire), Second Marshal Liu Tianjun (Great Deity of Fierce Lightning), and Third Marshal Deng Tianjun (Rain-Bringing Cloud Summoner)
• Five Directions Barbarian Thunder Envoys: Eastern Ma, Southern Guo, Western Fang, Northern Deng, and Central Tian
• The Three Marshals Deng, Xin, and Zhang: Marshal Deng (Great Deity of Heaven-Supporting Swift Fire Commands), Judge Xin (Wind Messenger), and Envoy Zhang (Swift Symbol Deliverer)

The final dispatch is sent to the Supreme Unity Jade Inner Court (a major Daoist sacred hall). Each document emphasizes the command to "respond with urgent concern" and repeats the standardized phrase "in accordance with Lingbao Altar statutes," specifying the exact date and officiant's details.

These documents reflect the complex pantheon within Daoist thunder ritual systems, employing formal summons to coordinate thunder deities in joint operations. They exemplify the codified solemnity and sacred character of Daoist ritual practice.

This scripture follows the official document format used in Daoist zhaijiao (purification rituals), primarily recording the procedures for rain-praying ceremonies. The text contains numerous unique Daoist deity titles and document structures:

The opening reference to the "Jade Green Inner Court of Taiyi" points to the celestial palace of Taiyi (the Supreme Oneness, also known as the Salvation Lord Taiyi), the highest deity in Daoism. The "Three Messengers Zhu, Xie, and Xiang" and the "Two Immortal Dragons of Left and Right" serve as celestial officials responsible for transmitting divine decrees. The entire document adheres strictly to the diewen format (official Daoist correspondence), issued under the signature of the ritual master.

The text summons deities from four directions: the Void Essence Great Flower Spirit of the northwest, the Cavernous Yang Hidden Numen Spirit of the northeast, the Jade Thunder Vast Master Spirit of the southeast, and the Fire Light Flowing Essence Spirit of the southwest. These deities govern different natural forces according to their respective directions. Through this formal document, the ritual master demands their immediate response to the rain-praying ceremony.

The rain-invoking section specifically mentions the "Iron Slip for Driving Dragons to Bring Rain from Shangqing," a special type of fulu (talismanic document with spiritual power) used in Daoist Thunder Rituals. The master casts this talisman into dragon pools, commanding the dragon kings to immediately summon clouds and release rain. The text details the expected meteorological effects: thunder and lightning, clouds gathering from all directions, flooded fields, revived crops, ensuring bountiful harvests within a hundred-mile radius.

The document concludes by noting its execution according to the "Ordinances of the Thunder Department Headquarters," the highest administrative body of Daoist thunder rituals. The final notation "copied to Well and Winnowing Basket constellations" indicates the document is simultaneously dispatched to the star deities Well (Dongjing) and Winnowing Basket (Jixing), who govern rainfall.

The entire document demonstrates the meticulousness of Daoist zhaijiao rituals: every procedure strictly follows established formats, summoning corresponding deities through specific talismanic documents while detailing expected ritual outcomes. The ritual master always concludes by noting their religious rank and name, showing respect to the deities.

This scripture presents the official document format for Daoist rain-praying rituals, consisting primarily of three formal dispatches and one petitioner's application.

The first dispatch addresses celestial envoys from constellations like the Eastern Well (Dongjing) and Winnowing Basket (Jixing), commanding them to immediately summon thunder gods (Leigong), lightning mothers (Dianmu), wind masters (Fengbo), and rain masters (Yushi) to relieve drought. It emphasizes immediate execution without delay under penalty of celestial law (Tiantiao), concluding with the issuance date and the officiating priest's signature.

The second dispatch petitions the Five Planets (Wuxing - Metal, Wood, Water, Fire, Earth) to harmonize their Qi (vital energies) and fulfill farmers' rain expectations. It further instructs the planetary envoys to coordinate with the aforementioned constellations to swiftly assemble the weather deities for rainfall, reiterating the imperative of prompt compliance.

The third document, titled "Wind-Rain Transfer Dispatch," proposes borrowing precipitation from neighboring rain-abundant regions, considering local drought might result from karmic transgressions. It orders the Five Planet envoys and weather deities to redirect existing rainclouds to drought-stricken areas, specifying a required rainfall standard of "three chi (feet) on level ground."

The concluding section is the petitioner's application form containing: native place, residence address, Daoist disciple name, birth details (Bazi), age, etc. The petitioner confesses entanglement in worldly karma (Ye), necessitating purification rituals (Zhaijiao) for salvation.

These documents reveal the complete rain-praying protocol: initiates with a petitioner's request, followed by the priest's formal dispatches mobilizing divine forces. The texts demonstrate the Daoist cosmology of "heaven-human resonance" (Tianren Ganying), alternating between petitions to celestial authorities and direct commands to deities. The repeated phrase "as mandated by ordinance" (Ru Lüling) underscores the documents' binding executive power.

This scripture documents the preparatory text for a grand Daoist ritual called the "Lingbao Tenfold Salvation Liturgy." A devoted disciple residing in [location], concerned about unfavorable fortune during their birth year (the zodiac year matching their birth), decided to establish a Mystic Altar (Xuántán, Daoist ritual platform) at [location] starting on [date], following the ceremonial procedures outlined in the Secret Canon of the Lingbao Succession Masters.

The ritual consists of several key stages: First, the altar is activated at night by lighting incense and candles to petition the Northern Dipper (the seven stars believed in Daoism to govern human lifespan), seeking longevity through stellar lantern rites to dispel inauspicious annual energies. The following day, incense offerings continue across six time periods (ancient two-hour intervals called shichen), accompanied by recitations of the Supreme Marvelous Lingbao Scripture of Infinite Salvation from the Dongxuan Cavern, along with presenting memorials (official petitions to deities) and talismanic registers (Fulu, Daoist ritual documents) to avert celestial calamities and neutralize toxins. The ceremony concludes with a Pure Offering (Qingjiao, purification rite) to express gratitude to all assisting deities.

The mentioned "Green Memorials" (Qingci) refer to vermilion-inscribed petitions on blue-tinged paper, addressed to over thirty high-ranking deities including the Three Pure Ones (Sanqing: Jade Pure, Upper Pure, and Supreme Pure), the Three Heavens (Qingwei Heaven, Yuqing Heaven, and Dachi Heaven), along with deities like the Divine King of the Southern Chang Palace, the Three Officials of Heaven-Earth-Water, and the Great Emperor of Eastern Peak. Simultaneously, scripture-attendant Jade Maidens, local Earth Gods (Tudi), the Director of Fate (Siming) overseeing lifespans, and Messanger Officials (Gongcao, divine couriers) from various bureaucratic levels are summoned to safeguard the ritual.

The ceremony's core purpose lies in invoking divine protection against misfortunes through scripture recitation, lantern lighting, and memorial presentations. The meticulous listing of celestial bureaucrats and functionaries reflects the quintessential Daoist zhaijiao characteristic of "communicating with the Three Realms above and reaching the Nine Darknesses below."