《道法會元》Vol. 209

(Your servant) [Name], with utmost reverence, humbly kneels in obeisance before Your Divine Presence. We Daoist practitioners of [Place], though humble as grass and insignificant as ants, have been graced with the opportunity to cultivate the Dao. While nurturing the aspiration to benefit the world, we are painfully aware of our unfulfilled filial duties toward ancestors and relatives, compounded by the heavy burden of our own accumulated transgressions—so grievous that repentance seems belated. Particularly in the wake of recent warfare, countless wandering souls suffer in the aftermath of calamity, compelling us to vow their salvation through deliverance rituals while simultaneously honoring our own ancestors.

Thus we jointly pledge: Commencing from this year's Shangyuan Festival (the 15th day of the first lunar month), we shall select an auspicious day each month to recite the Scripture of Salvation (Duren Jing) and other sacred texts for ancestors of both monastic and lay communities, offering this as our modest expression of filial devotion. Following the liturgical traditions of the Yuyang lineage, we shall perform deliverance rituals for all souls trapped in the Nine Netherworlds and Five Paths (Daoist realms of purgatory and rebirth)—including those who perished violently in war, women who died in childbirth, prisoners suffering in hell realms, and all tormented spirits—that they may attain liberation and rebirth in auspicious realms.

Through accumulating these merits, we beseech Your Divine Grace to extend blessings to the ancestors, parents, relatives, teachers, and disciples of our monastic community. May the living receive longevity and fortune, gradually progressing toward immortality; may departed loved ones realize the Eternal Truth (Zhenchang) and swiftly reach the Shore of Enlightenment. May our spiritual practice flourish, the Dao's teachings manifest clearly, and divine protection strengthen the faith of all beings.

We solemnly vow to universally aid humanity and propagate the Daoist teachings, thereby repaying the generative grace of Heaven and Earth. As our rituals commence, we dare not act without authorization—thus we submit this memorial to humbly inform Your Divine Presence.

(Your servants) [Names] respectfully prepare this memorial and again prostrate before the Most Compassionate Sovereign of Eastern Extremity, Celestial Emperor of Azure Mystery (Qingxuan Shangdi, Daoist deity of soul salvation). We implore Your approval of our petition and the bestowal of sacred talismanic documents (Fulu) for our practice. May You command the Five Thearchs and Three Officials (Daoist pantheon), the Four Bureaus and Nine Ministries, the Thunder Office and Water Court, the Sacred Peaks of Taishan and Daiyue, the Hell Realms of Luofeng, the Iron Enclosure of Xiashi, all Nine Netherworld Prisons, and every underworld bureau overseeing karmic judgment—that they may examine the records of our monastic and lay relatives, both living and deceased, regarding all transgressions past and present...

This scripture is a memorial document used in Daoist Zhaijiao (purification rituals), primarily serving as a priest's petition to the divine for absolution and the salvation of deceased souls.

The Daoist priest first confesses any potential transgressions, whether committed in the realm of Yin (the underworld) or Yang (the living world), seeking divine forgiveness and the opportunity for redemption. Simultaneously, they pray for deceased ancestors to be liberated from the suffering of the netherworld and for living relatives to receive divine blessings.

Next, the priest implores the deities to pardon souls trapped in the Nine Nether Hells and the Five Paths of Reincarnation, including women who died in childbirth, victims of violent deaths, prisoners, and tormented spirits. During salvation rituals, they beseech the gods to dispatch divine generals to escort these souls to the altar to receive liberation.

The priest then humbly requests the assistance of deities residing in the Tai Ling Fire Capital's Jade Yang Palace (a celestial abode in Daoist cosmology) to facilitate the salvation ceremony, enabling the souls to attain deliverance. They also invoke the descent of divine beings such as the Tiger Chasing Capturing Generals and Marshal Wen, the Earthly General of the Upper Division, to the ritual altar to aid in completing the salvation rites.

Finally, the priest reverently presents the memorial to the Eastern Pole's Compassionate Lord, the Azure Mysterious Supreme Deity (a Daoist exalted divinity, namely the Heavenly Lord Taiyi the Savior from Suffering), while simultaneously submitting the petition to the Three Officials Great Emperors (Heavenly Official of the Upper Prime, Earthly Official of the Middle Prime, and Water Official of the Lower Prime). They seek divine approval for the salvation proceedings and notify all relevant authorities—including the Three Realms of Heaven, Earth, and Water; the underworld courts; and local City God and Earth God temples—responsible for judging life and death, to collectively assist in the salvation of souls, ensuring peace for the living and liberation for the deceased.

This memorial embodies the compassionate spirit of Daoist salvation practices and reflects the solemnity and sacredness inherent in Zhaijiao rituals.

This scripture is a Daoist priest's memorial document addressed to the patriarchs, primarily serving as a ritual prayer for seeking absolution of sins and salvation of departed souls.

The priest first reports to the three patriarchs (the Great Master of the Three Heavens, Zhengyi Jingying Zhenjun; the Supreme Immortal Lord, Chongying Fuyou Zhenjun; and the Divine Wonder-Working Immortal Lord of the Nine Provinces) that both he and his relatives—whether ordained or lay followers—seek forgiveness for all past transgressions, whether committed knowingly or unknowingly, in matters of Yin-Yang. He prays that deceased ancestors may be freed from the suffering of the underworld and that living relatives may receive divine blessings. He further requests the pardon of souls suffering in the Nine Nether Hells and the Five Paths of Rebirth, including those who died in childbirth, by violent means, or in imprisonment. During the salvation ritual (kaidu), he hopes these souls will be released and guided by divine generals to the altar to receive deliverance.

Next, the priest beseeches the patriarchs to issue talismanic decrees (fulu) to convey this petition to the celestial court. He requests that the celestial court issue an edict instructing all relevant divine offices—including the Five Directional Heavenly Emperors, the Three Officials (Sanguan), the Four Bureaus and Nine Departments (encompassing the Thunder Ministry, Water Palaces, Mount Tai, and the underworld—all authorities overseeing life, death, and judgment)—to verify and facilitate the salvation process. The text concludes with a specific appeal to the Tai Ling Huo Du Yu Yang Palace to assist in completing this ritual of refinement and salvation.

The repeated use of "your servant" (chen) reflects the priest’s humble self-address before the patriarchs. The "Nine Nether Hells and Five Paths" (jiuyou wudao) refer to Daoist concepts of hell realms and the five possible rebirth destinations. The term kaidu denotes the designated time for conducting rituals to liberate souls. Overall, this document exemplifies Daoist religious practice in communicating between heaven and earth through ritual, aiming to aid the salvation of the deceased.

This scripture presents the standard liturgical format used by Daoist priests when performing rituals to liberate deceased souls. Its primary content involves petitions addressed to multiple deities, requesting their assistance in the salvation of departed spirits.

The priest first invites the Jade Yang Dharma Officials, the Divine Tiger Pursuing Captains, Earthly Deity General Marshal Wen, and other celestial beings to descend to the altar and assist in the salvation work. Subsequently, a formal petition is submitted to Patriarch Sa (Sa Shoujian, an important Daoist master), requesting the issuance of Fulu (Daoist ritual edicts) and seeking transmission to the Three True Lords of the Supreme Mysterious Capital. Appeals are simultaneously made to the Eastern Extremity Azure Mysterious Emperor, while notifications are sent to the Five Directional Heavenly Emperors, the Three Officials (Heavenly Official, Earthly Official, and Water Official), and the underworld administrative bodies including the Four Bureaus and Nine Offices.

The petition then addresses the Fengdu Great Emperor (supreme deity governing the underworld in Daoism), requesting the opening of the Nine Nether Hells (the deepest underworld realms in Daoist cosmology) and the pardon of the deceased's ancestral relatives. Special mention is made for various categories of wandering souls: women who died in childbirth, victims of untimely deaths, and prisoners in hell realms. The concluding appeal asks that these spirits be entrusted to the pursuing celestial captains for escort to the ritual altar.

The recurring phrase "holder of position, surname X" serves as a placeholder in the document format, to be filled with the officiating priest's ritual title and name during actual use. The expression "dare not act presumptuously" reflects the priest's humble attitude, emphasizing that all salvation work requires divine permission. The entire document exemplifies the Daoist salvation ritual's characteristic of "connecting with the celestial court above and penetrating the underworld below," employing formal petitions to communicate and collaborate with deities at all levels of the cosmos.

This is a petition document used in Daoist rituals, addressed separately to the Water Palace (abode of aquatic deities) and Mount Tai (the Eastern Peak's divine administration). Its primary purpose is for the Daoist priest to petition the deities on behalf of devotees to deliver souls from purgatory.

When submitting to the Great Emperor of Fusang (supreme water deity), the priest reverently states: Having already reported to the celestial court and his lineage masters, he humbly requests the Water Palace to open all aquatic passageways—including dragon palaces, rivers, lakes, seas, streams, and springs. During each salvation ritual, may the water deities release all submerged souls—whether from priestly or lay families, or any lingering water spirits—to be escorted by divine generals to the ritual altar for deliverance, granting them all liberation. The document concludes with the date, the priest's ordination name, and repeated ceremonial bows.

The petition to the Benevolent and Sagely Emperor of Mount Tai (the Eastern Peak's divine ruler overseeing the underworld) follows a similar structure: Having reported to both celestial and infernal authorities, the priest entreats Mount Tai's administration to issue decrees commanding the Five Sacred Peaks, City God and Earth Deities, and all underworld offices—including the Seventy-Two Bureaus and Twenty-Four Hells—that govern departed souls. During the salvation ritual, may all soul-detaining realms be opened to release priests' and lay families' ancestors, along with all stranded underworld spirits—including those who died in childbirth, met violent ends, or suffer imprisonment—to be escorted by divine generals for deliverance.

The phrase "may all stagnated souls attain transcendent liberation" recurs throughout, emphasizing the ritual's universal salvific intent across all realms. The priest concludes by reiterating his trepidation for disturbing divine majesty and respectfully awaits the deities' approval. Such documents embody the Daoist doctrine of "universal salvation," constructing a cross-cosmic deliverance system through sacred bureaucratic correspondence.

This document is a petition used in Daoist Zhaijiao (purification ritual) ceremonies, where priests formally submit requests to the deities. The core contents express:

First, the priest confesses that despite his sincere wish to benefit humanity, he deeply feels the weight of his karmic transgressions and inadequacy in repaying ancestral kindness. Particularly after wartime turmoil, countless wandering souls endure suffering, prompting his resolution to conduct salvation rituals starting each month on the new moon (initiating from the Shangyuan Festival night).

The ritual procedures include: reciting scriptures like the Duren Jing (Scripture of Salvation), performing ceremonial refinements according to the "Jade Yang Chongke" liturgy. The primary beneficiaries are: souls trapped in the Nine Netherworlds and Five Paths, victims of war, women who died in childbirth, and tormented prisoners in hell realms. Through these meritorious deeds, the priest prays that living relatives may receive blessings and longevity, while deceased ancestors may realize true constancy and swiftly reach the Dao's shore.

Second, the petition seeks divine assistance for the priest's own cultivation progress - that his Fulu (talismans and registers) may prove efficacious, enabling him to universally aid people and propagate Daoist teachings. Beyond standard celestial bureau notifications, special dispatches are issued to earthly deities (underworld spirits), requesting comprehensive searches across all soul-detention sites in the ten directions: celestial prisons, hell realms, Mount Tai's administrative offices (domain of the Tai Mountain Lord), City God temples and local shrines. On each month's ritual commencement day, these spirits must escort the deceased to the altar for deliverance.

The mentioned "Jade Yang Chongke" refers to a specific Daoist refinement liturgy, while "Nine Netherworlds and Five Paths" denotes hell's hierarchical layers. The "Jade Yang Palace of Tai's Fiery Metropolis" represents the divine administrative center overseeing soul-refinement. The entire document embodies Daoism's salvific spirit of "universal soul deliverance," bridging yin-yang realms through ritual to redeem the dead while blessing the living.

This scripture serves as an official document used in Daoist salvation rituals (zhaijiao), comprising two main sections:

The first section contains official communiqués (diewen) addressed to various divine generals. It summons Marshal Wen (Earthly Deity Supreme General), Southern Palace Yama General, Marshal Zhao (Soul-Chasing General), Marshal Gao (Soul-Managing General) among the Twenty-Eight Divine Legions, along with deities like the Divine Tiger Generals, the Seven Jade Maidens, and the Five Paths Great Deities to assist in the ritual. These celestial beings are instructed to restrain wandering souls, ensuring their peaceful arrival at the ritual altar to receive salvation, while prohibiting any harm to the living or disturbance to communities. Special emphasis is placed on aiding souls suffering in the Nine Nether Hells (Jiuyou, the Daoist underworld) to attain deliverance.

The second section consists of dispatches to City God deities. It requests local City Gods to coordinate with territorial spirits across prefectures, counties, water palaces, and village shrines for joint ritual assistance. On the ceremony day, they must open the paths between realms, enabling soul-retrieving officers to smoothly guide spirits to the ritual site. Benevolent deities should be dispatched to guide wandering souls while restraining violent spirits from harming the living. Finally, local earth gods (lishe) are invited to participate in the altar ceremonies.

The frequently mentioned "Southern Palace" (Nangong) refers to the salvation domain governed by the Southern Dipper Star Lords in Daoism. "Nine Nether" (Jiuyou) denotes the most tormented regions of the underworld, while "Five Paths" (Wudao) represents the five possible rebirth routes in samsara. These documents exemplify the Daoist tradition of communicating with deities through formal bureaucratic protocols, demonstrating the meticulous liturgical structure of Daoist salvation rituals.

This document records a Daoist ritual performed by priests (referred to as "so-and-so" in place of actual names) to deliver wandering souls from the underworld. The participating priests collectively vowed to aid these lost spirits, preparing a formal petition for the ceremony.

The document was to be delivered to multiple sacred destinations: first to the Eastern Paradise of Subtle Majesty (Dongji Miaoyan Tiangong, the Daoist celestial realm of the East), the Administrative Hall of the Three Primes (Sanyuan Duhui Fu, the offices of the Three Officials governing Heaven, Earth, and Water), and the Supreme Mysterious Capital Bureau (Taixuan Du Sheng, the celestial administrative center). It was then presented to Patriarch Master Sa (the renowned Daoist immortal Sa Shoujian), followed by the Northern Yin Fengdu Palace (Beiyin Fengdu Gong, the underworld court), the Aquatic Palace of the Fusang Tree (Shuifu Fusang Gong, an immortal water realm), and the Vast Empyrean Palace of Penglai (Pengxuan Taikong Gong, a heavenly abode).

The petition was also delivered before Marshal Wen (a Daoist guardian deity) and other divine officials, as well as the local City God's office (Cheng Huang Si, the protector deity of the region). The text emphasizes the urgency of divine assistance, requiring swift transmission without delay. The merit of redeeming lost souls is considered so profound that the process must be executed with the speed of a shooting star.

Finally, the document notes that it was verified by a celestial general and the Three Realms' Merit Officers (Sanjie Gongcao, messengers of Heaven, Earth, and humanity), recording the date of issuance along with the titles and names of the presiding priests. This passage originates from Volume 209 of the Compendium of Daoist Rituals (Daofa Huiyuan) and exemplifies the standard format of Daoist purification documents (Zhaijiao).