《高上神霄玉清真王紫書大法》Vol. 12

The twelfth volume of the Great Purple Scripture of the Jade Pure True King of Highest Divine Empyrean records the precepts and rituals of the Shenxiao lineage (an important Daoist school). The Jade Pure True King teaches: Those with wisdom should abide by the Great Dao (the Way) in life, revere the Heavenly Dao, commune with the divine, uphold loyalty and filial piety as their foundation, refrain from evil deeds, and widely plant virtuous roots. All actions must be guided by the purpose of aiding the world and delivering others—without the discipline of precepts, how can one persist in cultivation?

In the beginning, at the Supreme Purple Pure Palace of the Great Crimson Wall in the Ancestral Yang realm (a Daoist celestial paradise), the Celestial Worthy of Primordial Beginning (the highest deity in Daoism) imparted to me the supreme Daoist methods, emphasizing this above all: The foundation of a Daoist practitioner lies in upholding precepts. These precious precepts are preserved in the scriptures of the Purple Mansion (abode of immortals), divided into seven grades of scriptures and nine levels of precepts. The scriptures are written in celestial seal script (esoteric Daoist writing), stored in jade caskets of the Stamen Library, and kept in the Jade Towers of the Radiant Terrace within the ninefold celestial realms. They illuminate all darkness and deliver all beings.

The so-called "precepts" are restraints on desires from the very start of practice, eliminating faults and gradually perfecting the path to immortality. Today, practitioners who follow the rituals and take up their duties before the divine must first understand the nine precepts established by the Celestial Worthy of the Eight Scenes and Nine Heavens, thereby manifesting the merit of purification. All ritual officers participating in the ceremony must listen with sincere reverence.

The first precept, the Precept of Dispelling Demons, was established by the Celestial Worthy of Infinite Life, Supreme Sage of Ultimate Virtue, the highest deity of the Shenxiao lineage: One must always remember that the wondrous Dao of the Void Sovereign created heaven, earth, sun, and moon, transforming and nurturing all things. Divine immortals and perfected beings assist in maintaining the world’s operation—do not fall into heresy, arrogance, or demonic paths. Upholding this precept leads to the fruit of ascension and immortality.

The second precept, the Precept of Subduing Evil, was established by the Celestial Worthy of the Cinnabar Heavens, Peaceful and Responsive Lord of the Dao: One must be grateful for rulers who govern and bring peace to the people, teaching virtue throughout the ten directions and nurturing all with benevolence. Do not heed the words of demons and heretics, nor harbor rebellious thoughts or indulge in arrogance, lest you fall into evil paths. Upholding this precept brings wealth and blessings.

The third precept, the Precept of Opening One’s Nature, was established by the Celestial Worthy of the Azure Heavens, Life-Giving Primordial True Radiance: One must always reflect on the hardships of parental care, forever maintaining filial devotion, living frugally, and being reverent and obedient—do not be unfilial and fall into hell. Upholding this precept brings the fruit of longevity.

The fourth precept, the Precept of Cultivating the Body, was established by the Celestial Worthy of the Jade Heavens, Life-Sustaining Cloud-Spreading Dao: One must understand that all things are born of heaven and earth, and we merely borrow them temporarily—do not waste or disrespect them. Cherish resources and protect living beings. Upholding this precept brings... (remaining precepts are incomplete in the original text).

This scripture records the Nine Precepts transmitted by the Most High Jade Clarity King of Divine Empyrean (a revered Daoist deity), each proclaimed by one of the Nine Celestial Worthies (high-ranking Daoist divinities). These precepts serve as essential guidelines for practitioners seeking the path of immortality:

The fourth precept, "Precept of Wealth," was taught by the Jade Empyrean's Resplendent Virtue and Radiant Essence Celestial Worthy: One should frequently give alms to the impoverished. Indulging in greed and coveting material wealth leads to spiritual downfall. Those who uphold this precept will receive abundant blessings.

The fifth precept, "Precept of the Heart," was proclaimed by the same Celestial Worthy: Understand that all life originates from primordial Qi (the primal vital energy), taking different forms due to the flow of karma. Do not harbor murderous intent for the sake of gluttony or bully the weak with arrogance. Malicious thoughts lead to rebirth in the cycle of reincarnation. Practitioners of this precept attain wisdom.

The sixth precept, "Precept of Tranquil Thought," was transmitted by the Great Empyrean's Luminous Radiance and Pure Light Celestial Worthy: Chasing wealth and status harms life and damages one's true nature, while lustful and depraved thoughts corrupt genuine Qi and disturb one's authentic state (original purity). Such behavior is not only condemned by society but also severely punished in the underworld, resulting in eternal downfall. Those who observe this precept attain purity.

The seventh precept, "Precept of Prudent Protection," was revealed by the Langxiao's Azure Flight and Universal Aid Celestial Worthy: All beings possess spiritual wisdom. Do not despise others for their ignorance, as verbal abuse and anger create negative karma. Slandering the virtuous and falsely accusing the righteous are grave offenses. Practitioners of this precept attain peace.

The eighth precept, "Precept of Guarding and Protecting," was taught by the Purple Empyrean's Dual-Merged Manifestation Celestial Worthy: Practitioners are inherently shielded by divine guardians and radiate light. When entering the "treasure mountain" (a metaphor for sacred cultivation sites), focus the spirit and maintain unity. Avoid associating with those who follow unorthodox paths, as involvement with heresy leads to slackening and regression. Those who uphold this precept strengthen their resolve in the Dao.

The ninth precept, "Precept of Benefiting Others," was proclaimed by the Jingxiao's Supreme Mystery and Empty Transformation Celestial Worthy: Recognize that all worldly beings suffer according to their karma. Cultivate compassion and strive to aid them diligently. Even minor virtuous deeds should be accumulated without delay. Practitioners of this precept attain the perfection of true origin (primordial essence).

The Jade Clarity King concluded: If one upholds these nine precepts throughout life, they will internally subdue demonic temptations and externally gather true spiritual energy. Through prolonged purification rituals and cultivation of the supreme Dao, all calamities will be kept at bay, and one may even command the Six Ding Divine Generals (guardian deities) to expel evil. When merit is perfected, one may ascend to immortality in broad daylight. How could these precepts not be observed? How could one not strive to practice them?

During zhaijiao (purification rituals), Daoist priests must announce their comings and goings before sacred images, performing three bows each to the Supervisor of Rituals (the deity overseeing ceremonies) and the Master of Rites (the presiding priest). Violations require immediate confession before the presiding priest and incur unforgivable penalties—rules decreed by the Jade Clarity True King’s Palace (supreme abode of the Shenxiao lineage deities).

When treating spirit possession, priests must first verify genuine demonic affliction through careful inquiry. After drafting petitions to the divine realm, they:

1) Offer incense to orally notify the Patriarch, Lineage Master, and True Master (high-ranking deities in Daoist transmission systems), requesting mobilization of celestial officials and troops.

2) Issue troop deployment documents, dispatching the Left and Right Commanders with 10,000 celestial soldiers to encircle the patient’s residence.

3) Burn two fulu (talismans), ordering the commanders to supervise the Director of Fate and other deities in capturing the malignant spirits without allowing escape.

If spirits hide externally, local earth gods must be summoned to escort them back. The priest:

• Summons divine generals with troops while instructing the petitioner to prepare incense at home.
• Forms the "Troop Dispatch Hand Seal" (a lineage-specific mudra), visualizing the petitioner transforming into a demon-subduing general.
• Burns a lineage talisman, leading thousands of troops with golden drums sounding, conducting a multi-directional spirit hunt via Yubu (Daoist ritual pacing mimicking Yu the Great’s steps).
• Advances to the patient’s threshold, forms the "Celestial Soldier Seal" at the Heavenly Gate position, and visualizes attendants becoming celestial warriors.

Upon confronting the spirit, the priest:

• Forms the "Dipper Seal" and "Thunder-Fire Seal," burning a "Lightning Spirit-Hunting Talisman."
• Visualizes flames engulfing the doorway, then paces Yubu while forming the Tiger-Rabbit (yin-mao) and Horse (wu) Hand Seals to enter.
• Envisions the Big Dipper overhead with the Dipper Handle pointing forward.

In the main hall, standing with his back to the Dipper Bowl and facing the Handle direction:

• Offers incense commanding generals to immediately arrest the spirit for judgment.
• Has the assisted patient brought forth, then reactivates the Celestial Soldier Seal for the search.

When confronting the patient:

• Left hand forms the "Celestial Soldier Spirit-Subduing Seal," right hand the Dipper Seal, pressing the left seal against the ribs.
• Visualizes: left fist as the Dipper Handle, right elbow as the Pī star, left shoulder as the Mǎo star, heart as the Xíng star, right shoulder as the Bì star, right elbow as the Zī star, right fist as the Mǎo star—all radiating light.
• Finally forms the Dragon (chen) Hand Seal with the left hand, shouting: "What vile spirit dares harm mortals? By the mandate of..."

(Note: Astral references correspond to specific stars in the Big Dipper’s Daoist cosmology, with "魓"/"魒"/"䰢"/"𩳐" representing esoteric star names in spirit-subduing context.)

This scripture describes a Daoist exorcism ritual process, primarily targeting persistent malevolent spirits and fierce deities that cause harm. When ordinary exorcism methods prove ineffective, the priest must resort to more severe measures:

First, the priest must submit a report to the Supreme Deity (the highest divinity in Daoism), while simultaneously issuing official documents to the Three Masters (Daoism's founding patriarchs), the Five Sacred Peaks (deities of the five holy mountains), and the City God (local guardian deity), scheduling a coordinated operation. At the ritual's commencement, the priest summons the Eight Directional Generals, with General Yang Shun serving as the vanguard, arranging their positions through specific ritual pacing (Bugang Tadou, the cosmic pace).

Upon entering the afflicted person's home, the priest forms the "Demon-Binding Hand Seal" with the left hand, dons a ritual robe adorned with constellations, and loudly summons the local divine troops. Local earth deities are commanded to assist in capturing the evil spirits, while a symbolic "prison" (representing an interrogation space) is established at the altar for questioning. If the malevolent entity remains hidden, the "Shackle Seal" and "Spirit-Shackling Talisman of Resonance" are employed to bind it.

For particularly stubborn spirits, more potent methods are invoked: reciting the Purple Tenuity Incantation (a powerful stellar mantra of the Northern Dipper Lords), summoning the Golden Blade Spiritual Official (a deity specializing in subduing demons), or calling upon the Ten Directional Heavenly Warriors (celestial soldiers) to restrain the entity. Finally, the patient ingests a healing talisman, while a demon-suppressing talisman is placed at the location where the evil spirit resides.

The entire process demonstrates the systematic nature of Daoist exorcism rituals: from petitioning the celestial court and deploying divine forces, to on-site ritual performance and the use of talismans and ritual implements. This forms a complete "sacred judicial procedure" for dealing with spirits that bring harm to the human world.

If someone submits a petition claiming that unregistered temples of malevolent spirits or mountain and forest demons are frequently causing disturbances—bewitching women from common households, seizing farmland and houses, or forcibly demanding sacrifices—the situation must be reported in detail to higher authorities.

The proper procedure is as follows: Request the local government to dispatch troops, the Ten Directions' Heavenly Warriors (Tian Ding Li Shi, Daoist guardian deities), and local righteous deities for a joint operation. After selecting an auspicious day, inscribe four wooden boards (each seven inches long and three inches wide) with demon-subduing talismans (Zhen E Fu) at dawn. Upon completion, offer incense, arrange the Big Dipper formation (Beidou Qixing Zhen), and report the details of the disturbances to Heaven through the ritual of Transformation into a Deity (Bian Shen, where the priest embodies a divine presence). Then, perform the Steps of Earthly Dipper (Bugang, a Daoist ritual walking pattern) and command the divine generals to lead soldiers armed with talismans directly into the temple.

The ritual master must form the Life Destiny Hand Seal (Ben Ming Jue, corresponding to their birth time), summon divine officials for protection, and form the North Emperor's Seal (Bei Di Yin, a mudra associated with Zhenwu the Perfected Warrior). Visualize the Three Patriarchs and the Great Emperor of the North Pole (Ziwei Dadi) leading heavenly troops, the Six Jia and Six Ding generals, and the Thunder Department deities in support. Holding the Purple Tenuity Seal (Ziwei Yin), envision the North Pole Emperor along with the stars of Santai and the Big Dipper naturally covering the head. Then, form the Flying Dipper Hand Seal (Fei Dou Jue) and visualize the seven stars interweaving to envelop the malevolent temple.

Upon arriving before the temple, tread the Steps of Heavenly Gang and Earthly Dipper (Bugang), form the Commander-in-Chief Seal (Du Jian Jue), and loudly call out the names of all divine generals, commanding them to completely subdue the evil spirits. Burn the Demon-Subduing and Ghost-Dispelling Talisman (Ming Mo Qian Qu Sha Gui Fu), shout for the ghosts to manifest, then activate the Thunder-Fire Talisman (Lei Huo Fu) to summon thunder and fire for total incineration. At this moment, visualize lightning flashing, thunder roaring, and flames filling the sky while hearing the shouts of divine soldiers capturing the malevolent entities. Finally, nail iron talismans (Tie Fu) into the ground at the four corners of the temple and form the Heaven-Earth Axis Seal (Tian Guan Di Zhou Jue) to seal the space, leaving the ghosts no escape. This method is extremely potent and must not be used lightly.

Regarding the Ritual for Praying for Rain During Excessive Drought (Kang Yang Qiu Yu Fa): In a purified chamber, prepare twelve portions of wine and one rooster as offerings to the Demon-Subduing Department deities. With a sword, demarcate a three-tiered altar facing the southeast, arranging wine cups, incense lamps, tea, and fruits as offerings. Perform the Steps of Gang and Dipper (Bugang) toward the southeastern gate, then, after transforming into a divine general, point the sword southeast and loudly proclaim: "By the decree of the Supreme Emperor, urgently summon the generals of the Demon-Subduing Department—" Call each by name and invoke the Five Directions' Thunder Envoys (Wu Fang Man Lei Shi Zhe), setting a deadline with the command: "Immediately search all streams, pools, and caves for dragon deities and swiftly bring them to [location] to relieve the people's suffering from drought." Follow the ritual protocol by preparing blood wine and black command flags (Zao Qi) to complete the ceremony.

This scripture documents the rain-invoking and rain-stopping rituals as well as ordination oaths of the Shenxiao lineage (an important Daoist school specializing in Thunder Magic). The core elements include:

Regarding the rain-invocation ritual: The ritual master must establish an altar at an auspicious hour to worship the Thunder Department (the Daoist pantheon governing lightning and thunder). Using a sword to draw blood from a rooster, the blood is mixed with wine as an offering to the Thunder Gods of the Five Directions (east, west, south, north, and center). Then in the southeast direction, a pit is dug to bury black spirit money, the blood-wine mixture, and the ritual sword. Finally, rain-invoking talismans (fulu) are cast into areas associated with dragons. Upon completion, thunderstorms will arrive to relieve drought conditions.

For rain-stopping magic: During violent storms, the practitioner must perform the Gangbu stepping patterns (unique Daoist ritual steps symbolizing celestial navigation through constellations) while forming hand seals (shoujue) and reciting incantations. Specifically, the practitioner reverses the stepping sequence, points a sword-finger gesture toward the source of calamity with the right hand, and recites the "Flying Gang Treading Earth Mantra" three times. Then shouting toward the clouds, the master proclaims the command of the Jade Emperor to cease rainfall. If unsuccessful, the ritual summons the Dragon-Binding Divine Official (a celestial marshal specialized in subduing dragon spirits) for assistance, concluding with a memorial submitted to the Celestial Emperor and the Three Patriarchs (venerated lineage founders in Daoism).

The ordination oath section records disciples' sacred vows when receiving transmission of the lineage's methods. The formal declaration includes one's birthplace, birthdate, and corresponding Northern Dipper deity (Daoism holds that each person's birth aligns with one of the seven stars of the Big Dipper), acknowledging humble origins while expressing sincere devotion to the Dao. The disciple pledges to use the "Shenxiao Longevity Life-Protection Secret Methods" solely for assisting cosmic harmony and aiding common people, vowing strict observance of monastic precepts and never transmitting teachings to unworthy recipients. Violating these oaths warrants punishment from the Three Officials (celestial, terrestrial, and aquatic deities), with ancestors condemned to eternal unrest.

These rituals embody the Daoist concept of "cosmic resonance" (tianren ganying), asserting that specific ritual techniques can mobilize natural forces. Elements like buried swords and blood sacrifices preserve ancient shamanistic characteristics, while Gangbu stepping patterns and talismanic magic represent distinctive Daoist religious practices.

The Daoist priest reverently composed a memorial addressed to the Patriarch, the Exalted Sovereign of Divine Empyrean and Jade Clarity, the Great Emperor of Eternal Life (a revered Daoist deity), stating: "We now prepare to establish the sacred altar to transmit the Daoist teachings, yet dare not act without authorization, awaiting the Patriarch's divine instruction."

The memorial clearly recorded the specific date and the priest's ordained name. Referring to himself as "your humble minor servant," the priest expressed that although the petitioner seeking the teachings had made solemn vows with sincere devotion, he dared not make an independent decision. Thus he risked grave consequence to submit this memorial by spiritual dispatch to the Patriarch. Humbly hoping for the Patriarch's compassionate mercy to issue a decree through the Purple Mansion's Bureau of Authentic Administration (a celestial institution), to investigate whether this petitioner has committed any transgressions and whether they are suitable to receive the Daoist teachings. He earnestly requested the Patriarch to provide clear guidance through dream revelation, ensuring the smooth progression of the transmission ceremony.

Another newly issued fa-gao (Daoist letter of appointment) was addressed to the Three Heavens Administration (the highest Daoist governing body). The document mentioned that a certain official had recommended an individual, describing them as possessing pure character and steadfast determination, who regularly served the Exalted Perfected Ones (realized adepts) with reverence, took refuge in the Great Dao, and cherished aspirations to assist the nation and relieve the people's suffering. This person sought to study the Exalted Divine Empyrean's Secret Teachings for Preserving Immortals (an advanced Daoist practice), to protect life and safeguard the body, support the Heavenly Dao, eliminate evil influences, and benefit all beings. The document also recorded the individual's birth details and their corresponding Northern Dipper Star Lord (the deity governing lifespan).

This fa-gao bore the joint signatures of three masters: the Recommending Master (sponsor), the Supervising Master (overseer), and the Initiating Master (transmitter). It emphasized that the Great Teachings of Divine Empyrean (an advanced thunder ritual method) represent the essential tradition where all methods converge, encouraging the disciple to practice with utmost dedication. Finally, the individual was appointed as "Disciple of the Exalted Divine Empyrean Who Assists in Pacification and Transformation," conferred with the position of "Assistant Document Officer of the Right Hall Military Office" (a Daoist sacerdotal rank).

This document would be presented to the Three Pure Ones and the Jade Emperor (supreme Daoist deities), with immediate implementation upon issuance of the decree. It concluded with the Initiating Master's signature and invoked as witnesses the True Lord Han, Longevity Calculator of the Nine Heavens (the deity governing lifespan), and the Ancestral Master, Great Emperor of Azure Splendor (a revered Daoist deity).

This scripture records the formal document format for transmitting precepts in the Daoist Shenxiao School (a lineage emphasizing talismanic rituals). The opening states this document is issued by the "Great Law Office of the Jade Clarity Shenxiao" (the administrative body of the Shenxiao tradition) to a designated disciple.

This disciple, with sincere devotion to seeking the Dao, thirsts for truth like one starving for food or drink, his will as firm as metal and stone, earnestly requesting transmission of orthodox Daoist methods. The patriarch, moved by his sincerity, has already reported to the celestial court and prepared to impart these profound teachings according to Daoist liturgical procedures. During transmission, celestial deities will oversee the process, numerous immortals will bear witness, divine generals will protect the ritual, and heavenly soldiers will stand guard—all assisting him in attaining transcendent rank.

The text then details four levels of precepts:

The first level is the "Three Observances": 1. Never violate the natural laws of Heaven and Earth. 2. Never disobey parents, teachers, or friends. 3. Never contravene the master's instructions.

The second level comprises the "Five Prohibitions": 1. Abstain from lust and greed for wealth. 2. Abstain from killing and harming life. 3. Abstain from stinginess, avarice, and envy. 4. Abstain from flattery and wicked counsel. 5. Abstain from capricious anger and joy.

The third level outlines "Seven Rectitudes": 1. Take upright faith as the root of goodness. 2. Respond to the celestial mind with pure intention. 3. Be loyal to the nation and filial to family. 4. Sincerely follow the master's teachings. 5. Treat relatives with fairness and harmony. 6. Never listen to slander or heresy. 7. Conduct business with fair and honest transactions.

The fourth level presents "Six Non-Interventions" (principles for handling affairs): 1. Do not adjudicate false accusations born of jealousy. 2. Do not handle cases involving fraud, theft, or shadowy matters. 3. Do not intervene in attempts to bribe deities to harm others. 4. Do not process cases of personal vendettas. 5. Do not pursue claims involving dubious financial sources. 6. Do not entertain appeals against just verdicts that slander officials.

Finally, the disciple is admonished to strictly observe these standards, diligently cultivate his practice, maintain daily rituals (referred to as "incense and fire"), absorb the illumination of the Three Lights (sun, moon, and stars representing cosmic energies), and wear the Six Jia divine talismans for protection—all while assisting the celestial order's operation.

This scripture documents the ordination certificate format and cultivation precepts of the Shenxiao School (an important Daoist lineage during the Song Dynasty).

When the nation faces locust plagues, floods, droughts, or disturbances caused by malevolent spirits, bringing suffering to the people, disciples of the Shenxiao School must perform rituals of exorcism and relief in accordance with their teachings. They are forbidden to amass wealth for personal gain, flatter superiors, break vows, or disclose secrets—only then can the teachings flourish and inspire faith among the people. The heavens observe all actions at every moment, and disciples must remain diligent.

The certificate format consists of three parts: First, the ordination document (Dulu), which records the date and bears the signatures of three masters—the Recommending Master (Baojushi), the Supervising Master (Jiandushi), and the Ordaining Master (Dushi). Next is the supplementary document (Butie), which notes the disciple’s origin and the master who transmitted the "Supreme Shenxiao Secret Methods for Preserving Immortality," granting the title of "Shenxiao Disciple of Peace and Transformation." Finally, there is the promotion document (Zhuanguan Gaoshi), detailing the celestial bureaucratic process by which disciples ascend in heavenly rank due to their merits in aiding the world.

The scripture particularly emphasizes key cultivation principles: The Shenxiao School’s Jade Script and Jasper Terrace Secrets encompass all things. If one upholds them with sincerity, one may attain the state of "remaining utterly still yet responding perfectly when moved." Disciples are warned against starting diligently but growing negligent, or speaking one way while acting another—such faults will be recorded by the celestial officers (Lingguan), hindering their spiritual attainment. The Five Thearchs (Wufang Dadi) will reward merits, while the Three Officials (Sanguan—Heavenly, Earthly, and Water Officials) will record transgressions.

All such documents must follow the decrees of the Jade Clarity True King of Shenxiao (Shenxiao Yuqing Zhenwang) and be approved by the Three Heavens Gate (Santian Menxia), the highest administrative body in Daoism. This ordination system reflects the Shenxiao School’s integration of Daoist cultivation with the welfare of the state and its people.

These are three standardized document formats used by the Shenxiao School (an important Daoist lineage) in ritual ceremonies, primarily concerning the procedures for dispatching celestial troops to exorcise evil and protect women during childbirth.

The first document is a petition addressed to the Lord of Mount Tai (the Daoist deity governing underworld troops) requesting military assistance. It states: On a specified date, jointly submitted by the Guarantor Master, Supervisor Master, and Ordination Master (all official titles in Daoist rituals). After being filed with the Jade Purity Palace of Shenxiao, the petition explains that due to a patient's prolonged illness suspected to be caused by evil influences, the dispatch of Mount Tai's troops is formally requested for healing. The text specifies the need for "valiant generals and fierce commanders" to provide urgent support, with the troops to be returned upon completion of the ritual.

The second document concerns the return of troops. It declares that the previously borrowed Mount Tai forces have successfully completed their exorcism mission, with all officers and soldiers duly rewarded for their merits, and now formally returns them to the Lord of Mount Tai according to protocol. Mirroring the format of the borrowing document, this reflects the Daoist ritual principle of "what is borrowed must be returned" with procedural rigor.

The third document is a "Life-Protection Memorial" (a Daoist protective document) for expectant mothers. The Shenxiao ritual department addresses the Southern Dipper Birth-Granting Office (the celestial department governing childbirth) to request protection for a female devotee approaching labor. The text mentions potential complications from karmic debts of past lives or interference from the Fifteen Malignant Demons (Daoism's classification of fifteen harmful evil spirits) that may cause difficult labor or infant mortality, hence this formal appeal for divine protection. The phrase "person born during the lower Jiazi cycle" refers to those with special astrological configurations requiring particular safeguarding.

These documents reveal three characteristics of Daoist rituals: First, strict adherence to celestial bureaucratic protocols in documentation; second, equal emphasis on exorcism and worldly salvation; third, standardized procedures for all types of rituals. The recurring phrases "this memorial is respectfully submitted" and "respectfully presented" represent standard formal language in Daoist documents.

This is a Daoist ritual document for protecting pregnancy, primarily consisting of memorials submitted by priests to celestial authorities to pray for safe childbirth and fetal health.

The first section is an official dispatch addressed to local deities, demanding: Upon receiving this decree, celestial officials and the Great God of Birth Supervision must immediately be dispatched to stand guard. The household’s Siming (deity of lifespan), the Earth God, and all local deities are commanded to jointly protect the expectant mother (named) so she may deliver smoothly at an auspicious hour, ensuring the safety of both mother and child without mishap. It further invokes divine power to bless the newborn, emphasizing the imperative to safeguard the imperial subjects’ well-being without delay. The document concludes with the issuance date and the priest’s signature, titled The Memorial Form for Protecting Pregnancy and Ensuring Male Offspring While Severing Negative Influences.

The second section is a memorial written by the priest to the exalted celestial saints: "Your subject (name) dares to disturb the majesty of the Heavenly Venerable, fully aware of this transgression and willing to bear divine punishment. However, recalling the vow taken during spiritual cultivation to aid the world and save others, and faced with a plea for help, I dare not remain silent. According to the petition of devotee (name), there are indeed signs of ‘fetal summons’ (a phenomenon where the fetus is disturbed by malign energies). With utmost audacity, I now present the details to the Patriarch, the Exalted Sovereign of Divine Empyrean and Jade Purity, the Great Emperor of Eternal Life, as well as the Master, the Great Emperor of Azure Radiance, and other revered deities."

The priest implores the Heavenly Venerable’s compassion to absolve the couple of past transgressions and grant them a healthy child. He prays for the descent of the Nine Heavens’ Great Unity Guardian of Pregnancy to dispel the malignant influences of the Northern Dipper’s Fetal Slaughter General, fetal afflictions, and other baleful spirits, severing the nine types of corrupting energies to prevent future lineage extinction. The memorial concludes by invoking the Supreme (referring to the highest divinity) and its virtue of nurturing life: "Should this plea be granted, your subject would gratefully acknowledge the divine might even in death." The document again bears the date and the priest’s signature.

Attached is a supplementary memorial addressed to the Elder of the Nine Heavens, clarifying that a report has also been submitted to the Exalted Sovereign of Divine Empyrean and Jade Purity, beseeching eternal deliverance from calamities and the severance of "generational affliction" (the perpetuation of malign energies across generations).

This text documents two Daoist deities (the Nine True Lords of the Jiutian Taiyi pantheon) and two Daoist memorial petitions (one for exorcism to protect pregnancy and another for rainmaking).

The first section enumerates the titles of the Nine True Lords of the Jiutian Taiyi lineage, each presiding over distinct functions: bestowing blessings, governing lifespan, recording merits and faults, calculating destiny, exorcising evil influences, determining life registers, annotating virtuous deeds, and safeguarding lives. Within Daoist belief, these deities oversee various aspects of human affairs.

The second part presents a pregnancy protection petition. The devotee implores the Jiutian Taiyi Quexie Zhenjun (True Lord of the Nine Heavens' Great Unity Who Repels Evil) to dispatch celestial soldiers and generals to descend to the mortal realm. Their mission is to expel malevolent spirits haunting the household (including nine types of harmful entities such as the Beidou Shatai Jiangjun [Great General of the Dipper That Kills Fetuses] and Huagong Huamu [Flower Lord and Flower Mother]), thereby protecting the expectant mother and shielding the fetus from corrupting influences. Simultaneously, the petition seeks the infusion of the Nine Heavens' authentic Qi into both parents' bodies to ensure successful conception and childbirth.

The third section contains a rainmaking memorial. Faced with prolonged drought causing crops to wither, the local populace worries about livelihood and taxation burdens. The Daoist priest, representing the community, submits this appeal to Yuanshi Tianzun (the Celestial Venerable of Primordial Beginning, Daoism's supreme deity). The petition requests the dispatch of thunder department deities (including the Great General of Thunderclaps, the Six Ding and Six Jia spirits, Five Thunder Messengers, the Earl of Wind and Master of Rain, and the Rain-Dragon Kings) to descend upon the ritual altar and bestow life-giving rain to relieve the drought.

The conclusion notes the memorial's submission date along with the officiating priest's rank and name. These contents reflect Daoist religious practices of addressing worldly concerns through ritual appeals to the divine realm.

This passage contains three Daoist official documents from the Shenxiao School (an important Daoist lineage during the Song Dynasty), all following formal bureaucratic formats for exorcism and healing rituals.

The first document is an appeal addressed to the City God (local guardian deity): The Shenxiao ritual master, having treated a patient with celestial talisman water (Tianfu Fulu) without success, determines the illness is caused by stubborn evil entities. A formal dispatch is sent to the local City God, demanding immediate deployment of fierce divine generals to the patient's home to subdue the malign forces. The text emphasizes that failure to comply will result in reporting the matter to higher deities.

The second document is an urgent troop mobilization order to the Thunder Ministry (Daoism's specialized demon-subduing pantheon): As evil spirits have occupied a residence and endangered its inhabitants, the master urgently summons five Thunder Generals (including Generals Flowing Gold Fire Bell, Thunderbolt Executioner, Thunder Fire, Thunderbolt Howling Darkness, and Fierce Darkness) with their celestial troops. The order commands the capture and expulsion of all troublemaking spirits while instructing the household's Stove God (domestic protector) to reinforce defenses.

The third document is a progress report submitted to the higher-ranking deity Left Mysterious Perfected Being (important Shenxiao immortal): The master details measures already taken (ordering the Stove God to expel evil entities) but reports prolonged ineffectiveness, thereby requesting higher intervention. Such documents typically serve both as case records and petitions for elevated immortal assistance.

All three documents follow standardized formats: opening with the issuing authority (Jade Clarity Shenxiao Great Ritual Office), stating the case details and demands in the main text, and concluding with date and master's signature (the placeholder "position holder surname X" would be replaced with actual names in practice). This bureaucratic system reflects how Song Dynasty Daoism incorporated human governmental procedures into religious liturgy.

This is a set of ritual documents from the Shenxiao lineage (an important Daoist school of the Song dynasty) for exorcism, healing, and salvation of deceased souls, comprising three sections:

The first section is a petition addressed to the deities. The disciple reverently petitions Zuo Xuan Zhenren (a Daoist celestial official) to dispatch the Thunderbolt Divine Officers (thunder department generals) and celestial troops to investigate the source of spectral disturbances in a specific household. The petition demands clear divine manifestations and retribution to protect common people from unwarranted calamities. It concludes with the submission date and the petitioner's official title.

The second section contains the exorcism talisman for healing. Issued by the Jade Purity Shenxiao Grand Judicial Bureau (a Daoist juridical institution), it commands two commanding generals under its jurisdiction to lead divine officers and officials to the afflicted household. Regardless of the residence's status or location, all malignant spirits causing disturbances must be captured and expelled. The talisman sternly warns the household's Siming Shen (guardian deity of dwellings) against further tolerating such disturbances. It also requires the collection of pathogenic Qi from the patient, ensuring their recovery through medicine and the stabilization of their Shen (spirit) and ethereal souls. The document emphasizes immediate execution upon the talisman's arrival.

The third section presents the salvation talisman for deceased souls. Also issued by the Jade Purity Shenxiao Grand Judicial Bureau, it employs the "True Talisman for Raising the Departed" through Zhaijiao (purification rituals). This talisman notifies all underworld institutions across the ten directions and three realms (including water and fire officials, the Five Thearchic Judges, and the Fengdu hell realms), demanding the immediate release of the deceased soul with all sin records erased and no detention permitted. The soul shall ascend to rebirth under escort of myriad deities, destined for a blessed incarnation. The document specifies rapid delivery via the "wind-fire courier" (a special Daoist method for transmitting talismans).

This scripture is a talismanic document from the Taoist "Jade Purity Precious Register" (Yuqing Baolu) used for the salvation of departed souls. It primarily comprises three ritual texts: the Kongfu (Void Talisman), Guanwen (Transmittal Document), and Diewen (Official Dispatch). Its core purpose is to harness the talismanic power of the Jade Purity True King (Yuqing Zhenwang, a revered Taoist deity) to liberate souls from the underworld.

The Void Talisman section proclaims in the name of the Jade Purity True King: This talisman shall illuminate all thirty-six layers of the Fengdu underworld (the Taoist capital of the netherworld), the Nine Dark Hells, and every yin jurisdiction. Upon the talisman's arrival, all underworld tortures shall cease immediately—flames extinguished, icy prisons melted, and instruments of punishment transformed into auspicious objects. The specified departed soul's karmic burdens shall be erased, their imprisonment ended, and through the merit of this incantation, they shall escape the darkness to ascend to the Southern Palace (a celestial realm in Taoist cosmology) for rebirth.

The Transmittal Document serves as an instruction to the Divine Empyrean Earth Office Messengers (Shenxiao Digong Gongcao, divine officials responsible for delivering documents), commanding them to convey the talismanic decree to all underworld offices throughout the ten directions and three realms, particularly to the overseers of Fengdu's layered hells in the Northern Yin region. They must ensure the liberation of the designated soul from perpetual darkness, bringing them to the ritual altar to receive salvific merit and the opportunity for reincarnation.

The Official Dispatch constitutes a formal document addressed to the Nine Dark Offices (Jiuyou Dusi) of the underworld administration. It declares that this ritual is performed for the salvation of a specific departed soul, with concern that their spirit may be detained in the underworld. Citing the Jade Purity True King's sacred ordinances, it demands that all underworld officials—including the Three Officials and Nine Bureaus (Sanguan Jiufu), the 120 Departments' examining officers, the Nine Dark Hells' enforcers, and the ox-headed jailers—immediately cease punishments upon receiving the talisman, erase the soul's karmic records, and facilitate their transcendence.

This is a standard format for Daoist disciples to submit memorials to deities, divided into two parts:

The first section is the "Petition Format for Submitting Memorial Slips," the formal document presented to deities. The Daoist priest refers to themselves as "your humble servant [name]" and reverently declares: they were originally an ordinary person under the jurisdiction of a specific Northern Dipper star deity, having vowed to pilgrimage to the Five Sacred Peaks and Four Great Rivers (Wuyue Sidu), grotto-heavens, and other sacred Daoist sites. Now they present this memorial to repay the nurturing grace of Heaven and Earth as parents, the illuminating benevolence of the sun, moon, and stars (Three Lights), and the governing kindness of the nation's ruler. They pray for the current emperor's longevity and health while seeking pardon for their ancestors' transgressions and forgiveness for karmic debts across three lifetimes. Acknowledging their mundane flesh and shallow cultivation, they earnestly request the true spirits dwelling in the Five Sacred Peaks and other divine abodes to discern their sincerity, absolve their sins, and help them sever delusions to return to the true Dao. They seek celestial assistance in spiritual practice to ultimately transcend the mundane and attain sagehood. The document concludes with the date and the priest's religious rank.

The second section is the "Memorial Format to the Sacred Mother," addressed to the Primordial Goddess (Yuanshi Tianzun's feminine aspect). The priest declares with utmost reverence: in a certain year they received transmission of the "Jade Clarity Divine Empyrean Great Method" from their master, obtaining sacred implements like spirit-general talismans (Fulu) and seals. They vowed to assist celestial deities, propagate orthodox teachings, and heal the afflicted. While recognizing their ordinary origins and fortunate receipt of these great methods, they confess their shallow cultivation and inevitable daily violations of precepts, living in constant fear of unabsolved transgressions. Seizing this auspicious occasion to worship the Primordial Goddess, they plead for merciful forgiveness. The memorial concludes with the fixed phrase: "Your servant respectfully submits this memorial."

Both documents exemplify the religious protocol through which Daoist practitioners formally confess transgressions and seek divine protection. The texts employ extensive humble language expressing awe toward the deities.

This passage is a memorial document from the Gaoshang Shenxiao Yuqing Zhenwang Zishu Dafa (Great Purple Text Ritual of the Jade Pure True King of Highest Divine Empyrean), a Daoist scripture. It records the complete procedure by which a Daoist priest petitions deities to establish a ritual altar and dispatch divine generals to cure a patient afflicted by evil entities.

First, the priest reports to the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism), the Daoist Patriarch, the Holy Mother, and other revered divinities: He humbly implores their compassion to absolve his transgressions, enabling him to cultivate ritual methods in purity and tranquility, swiftly attaining divine resonance. This constitutes the priest’s preliminary self-purification and supplication before performing the ritual.

The document then details the patient’s condition: On a specific date, the individual suddenly fell ill, possessed by mountain goblins (shanxiao, mountain spirits) and other malevolent entities, raving deliriously day and night. Despite repeated attempts by shamans to cure them and the use of medicinal suppressants, the affliction persisted—the evil spirits proving cunning and rampant, endangering the patient’s life. As the family submitted a plea for help, the priest, recognizing the urgency, established a Shenxiao Shui Huo Yu (a type of Daoist ritual altar representing the Divine Empyrean’s Water-Fire Prison) southeast of the patient’s home. He petitioned to mobilize the Three Offices’ Thunder Generals (San Si Wu Lei Jiang Li, divine officers of the Thunder Department) to capture the offending mountain goblins and demonic entities, bringing them before the altar for judgment and subjugation.

The memorial sequentially addresses three principal deities:

1. The Patriarch, the Great Emperor of Eternal Life, Jade Pure True King of Highest Divine Empyrean (the presiding deity of Thunder Rituals);

2. The Master Teacher, the Great Emperor of Eastern Florescence, Jade Pure King of Highest Divine Empyrean (Donghua Dadi, or the Eastern King);

3. The True Teacher, the Venerable Elder Han of the Nine Heavens’ Life-Calculation Bureau, the Deity of Life Preservation (Siming Haosheng Han Jun Zhangren).

The priest requests the deities to issue edicts, dispatching Thunder Generals and prison officers directly to the site to seize the mountain goblins, corpse-demons (fushi, reanimated corpses), serpent spirits, and the Wutong (licentious cult deities) and other specters. Once their traces are revealed, they are to be escorted to the ritual altar for disposal, alleviating the illness, expelling the evil influences, and manifesting the compassionate virtue (De) of Heaven’s life-preserving will.

Finally, the document includes an official dispatch (diewen) addressed to the local City God (Chenghuang, the guardian deity of the locality), instructing the City God’s office to coordinate in the operation. The text follows a rigorous format, noting the exact date and the priest’s official title and name, reflecting the standard conventions of Daoist ritual documents.

This scripture documents three types of ritual documents used by the Shenxiao School (an important Daoist lineage during the Song Dynasty) for exorcism and healing, employed to summon celestial troops and divine generals to capture malevolent spirits.

The first is the "Official Dispatch" (diewen), equivalent to a formal administrative document: Having received the petition for help, this tribunal (the Shenxiao altar) has already dispatched celestial troops. The document now commands the mighty divine generals to immediately lead their forces and join the vanguard unit at the patient's residence to thoroughly apprehend the troublemaking spirits, ensuring none escape. The captured entities must be escorted to the Celestial Prison (the Daoist conception of a heavenly jail) for punishment. Any resistance will be reported to the Jade Emperor for severe penalties. The document concludes with the issuance date and the presiding priest's signature.

The second is the "Emergency Mobilization Order" (guanwen), a rapid troop deployment document: After confirming the presence of evil spirits, this order, issued by the Jade Purity True King (the highest deity venerated by the Shenxiao School), commands four great generals (Supervisor, Commander, Dark Thunder, and Black Lightning) to lead ghost-capturing troops immediately to the afflicted location. Regardless of the spirits' origins, they must be seized and interrogated through the possessed patient. Resistance warrants immediate coercive questioning without delay, pending final judgment. Violators will face severe consequences.

The third is the "Summons to Celestial Troops" (zhaobing gaowen), an incantation to invoke divine forces: In the name of the Jade Purity King of Shenxiao, it calls upon a specified number of celestial soldiers and generals to hasten to the ritual altar. Emphasizing this as an act of executing heavenly justice, the summoned must appear without hesitation—disobedience threatens punishment by brain-crushing annihilation. Phrases like "dragon-tiger charge" signify the thunderous momentum of deploying divine troops, while "wind-fire courier transmission" demands urgent delivery akin to military emergency dispatches.

All three documents follow a fixed structure: opening with a declaration of divine authority, detailing specific commands in the main text, and concluding with the date, location, and the officiating priest's rank (signed as "Officiant [Title] [Surname] affixing seal," indicating the priest's position and personal mark). These texts reflect how Song Dynasty Daoism incorporated secular administrative systems into religious rituals, constructing a complete celestial judicial framework through concepts like "Celestial Prison" and "divine statutes."

The Great Rites of Purple Scripts from the Most High Jade Clarity Sovereign of Divine Empyrean is a pivotal Daoist scripture belonging to the core canon of the Divine Empyrean (Shenxiao) tradition—one of the major Daoist schools specializing in Thunder Rites (Leifa). The twelfth volume documents the secret purple-script methods transmitted by the Most High Jade Clarity Sovereign of Divine Empyrean (a supreme deity in Daoism who governs the thunder methods of the Nine Heavens).

This section details how specific rituals and cultivation practices can summon the revered deities of the Divine Empyrean tradition, granting practitioners supernatural abilities such as exorcising evil, healing illnesses, praying for rain, or ending droughts. In Daoist cosmology, purple symbolizes the supreme power of the celestial realm, and these sacred scripts are believed to contain formidable Daoist magical potency. Practitioners must strictly adhere to liturgical procedures and recite authentic incantations to establish resonance with the Jade Clarity Sovereign.