《道法會元》Vol. 22

This scripture is a memorial document used in the Refinement and Salvation Ritual (a ceremony to liberate departed souls) of the Qingwei lineage (an important Daoist school). The Daoist priest addresses the Celestial Venerables and divine beings with utmost reverence:

With profound awe and sincerity, I prostrate myself to submit this memorial. I have heard that when the Celestial Venerable of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism) expounded the scriptures, he established methods for delivering all beings, and the Celestial Venerable of Jade Radiance (Yuchen Tianzun) transmitted liturgies for reviving the deceased. These Daoist methods have universally delivered beings from both the yin and yang realms since ancient times. Having inherited these teachings and vowed to save all beings, how could I dare not submit this memorial when someone sincerely seeks salvation?

Now, according to the request of [insert specific salvation case here], I deeply feel their sincerity and should act on their behalf. Yet I dare not presume to act without authorization, hence I specially prepare this memorial to report.

With utmost reverence, I submit this to:

• The Celestial Venerable of Primordial Beginning in the Jade Clarity Realm (before the Jade Table)
• The Celestial Venerable of Numinous Treasure in the Upper Clarity Realm (before the Jade Table)
• The Celestial Venerable of Dao and De in the Great Clarity Realm (before the Jade Table)
• The Jade Emperor of the Vast Heaven (before the Jade Steps)
• The Great Emperor of the South Pole (before the Jade Steps)
• The Great Emperor of the Northern Dipper (before the Jade Steps)
• The Earthly Sovereign Hou Tu (before the Golden Portal)

I humbly beseech the Celestial Venerables to compassionately grant my request: bestow the talismanic scriptures of the Primordial Beginning Celestial Venerable, permitting me to practice accordingly. May divine edicts be issued to inform all relevant deities throughout the Nine Heavens and Three Realms, the underworld courts, the Luo Feng hell realms (Daoist netherworld), all grotto-heavens and blessed lands, mountain and river deities, and earth altars to assist collectively.

May [insert specific location] be opened to receive the souls of the deceased [name], along with their ancestors, relatives by marriage, and unattended wandering spirits, that they may attend this ritual to receive refinement and salvation. I pray for the descent of Dao-Qi (primordial energy) to fill my being, making the talismans efficacious and radiating wisdom's light to illuminate the dark realms, guiding the departed souls.

Furthermore, I earnestly request the following divine generals from the ritual pantheon to assist:

• Yang Thunder Lord Gou Liuji
• Yin Thunder Lord Bi Zongyuan
• Fire Bell General Liu Ming
• Blazing Talisman Emissary Yang Jie
• Great Mysterious Summoners: Divine Crow A (left) and Tu Ke (right)
• Resolving Grievances Emissary Zhuan E
• Yang Spirit He Chang, Yin Spirit Qiao Xun
• The Three Emissaries and Seven Jade Maidens
• Water Dragon and Golden Dragon Courier Officials
• Deities of the Three Origins and Five Paths
• Direct Talisman Officials Wang Zhizhong and Lu Mao
• Jade Maiden Pu Mao

(Note: These deity names belong to the unique pantheons of the Shenxiao and Qingwei lineages, each specializing in thunder rites, salvation rituals, etc.)

This passage presents a memorial format from the Daoist Ritual Compendium (Daofa Huiyuan), depicting a grand Zhaijiao (purification ritual) where the ritual master submits petitions to various deities. The master ceremonially invokes multiple divine beings to assist in the ritual proceedings.

First mentioned are several key guardian deities: Marshal Guan Yu (Imperial Lord Guan the Sage) of Fengdu (the Daoist underworld) who pursues wandering souls, Earthly General Wen Qiong (Marshal Wen), and celestial healing officials. These divine marshals descend accompanied by soul-retrieving officers, purification officials, merit clerks (divine messengers), talisman envoys, golden boys and jade maidens, along with numerous celestial functionaries to support the ritual performance.

The master reverently invokes the sacred light from the Three Realms (the Jade Clarity, Upper Clarity, and Great Clarity realms of the Three Pure Ones), praying that the immortal chariots from the Ninefold Clarity (the pure realms beyond the nine heavens) might witness this solemn ritual. Thus, beings from both Yin and Yang realms may receive salvation—simultaneously propagating the teachings of the Qingwei lineage (a major Daoist school) and widely bestowing the merit of universal deliverance.

The formal memorial structure follows. The ritual master humbly addresses himself as "your subject" while submitting petitions to supreme Daoist deities including:

• The Jade Clarity True King of Divine Empyrean, Great Emperor of Longevity at the South Pole (sovereign of immortality)
• Great Emperor of Eastern Florescence (Savior from Suffering)
• Universal Transformation Heavenly Worthy of Thunderous Voice Responding to the Nine Heavens (supreme thunder deity)
• Great Emperor of Thunder Ancestry from the Nine Heavens
• Great Celestial Emperor of Supreme Unity from the Purple Tenuity and Jade Palace of Upper Clarity
• Great Emperor of Six Heavens and Abyssal Caverns
• Imperial Lord of Six Wave Heavens
• True Lord Han, Master of the Judicature
• True Lord of Nine Heavens Investigative Missions

The master petitions these deities to approve his memorial, bestow the talismanic scriptures (fulu) of the Celestial Worthy of Primordial Beginning, and issue decrees to all realms—the nine empyrean heavens, three realms' underworld offices, Fengdu hells, and blessed grotto-heavens—commanding their cooperation in opening the underworld to receive liberated souls. These include ancestors and relatives of the ritual sponsor, as well as unattached wandering spirits lingering in the Yin world.

The entire text exemplifies the solemn liturgical protocol of "petitioning the celestial court" in Daoist rituals, where masters communicate with deities through sacred documents to seek salvation for departed souls.

This scripture describes the ritual procedures of a Daoist salvation ceremony and the memorial petition addressed to celestial deities.

The ritual master prepares to receive divine empowerment during the ceremony, praying for the infusion of Dao-Qi (primordial energy) into their being. Through the activation of talismanic incantations and the emission of wisdom-light, they illuminate the dark realms of the underworld to guide wandering souls. The ritual then summons various divine beings for assistance: including Yang Thunder Lord Gou Liuji and Yin Thunder Lord Bi Zongyuan, Fire Bell General Liu Ming and Blazing Talisman Emissary Yang Jie among the martial deities; the Left Spirit Crow A and Right Spirit Tu Ke of the Supreme Mystery who oversee soul summoning, the Resolving Grievances Emissary Zhuan E, Yang Spirit He Chang and Yin Spirit Qiao Xun among other numinous beings; along with auxiliary spirits like the Three Messengers, Seven Jade Maidens, Dragon Couriers, and Postal Officials. Special mention is made of the Three Primes (Heavenly, Earthly and Water Officials) and Five Paths (Deities of the Five Directions), as well as renowned deities like Emperor Guan Yu and Earthly General Wen Qiong who descend to assist in the ceremony.

The ritual master expresses reverent trepidation, stating: "Having received the methods for overseeing truth and delivering life transmitted by the Celestial Worthy of Primordial Beginning (the supreme Daoist deity), and the techniques for reviving the dead taught by the Great Lord of Jade Radiance (a high-ranking divinity), these ancient practices have long been used for universal salvation across the realms of yin and yang. Now undertaking this mission of spiritual instruction, I dare not act presumptuously, and therefore submit this memorial to all Celestial Worthies."

The petition concludes by enumerating a series of exalted deities: including the Ten Directions Limitless Supreme Numinous Treasure Celestial Worthy, the Nine Heavens Natural Spirit-Generating Divine Emperor, the Eastern Florescence Lord of Wood (chief of male immortals), the Golden Mother Queen Mother of the West (chief of female immortals), the Five Directional Ancient Lords of the Five Phases, and the Thirty-Two Heaven Divine Emperors - hoping these venerable deities will descend to jointly accomplish this soul-deliverance ceremony.

The recurring term "before the imperial presence" (yuqian) signifies the exalted status of these deities, akin to how court officials would address the emperor as "beneath the steps." The entire ceremony exemplifies Daoist religious practice of summoning celestial powers and employing talismanic arts for the salvation of departed souls.

This is a formal memorial document used in Daoist Zhaijiao (purification ritual) ceremonies, where the ritual master communicates with celestial beings to deliver departed souls. The master addresses himself as "your servant" while petitioning the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism) to bestow sacred Fulu (talismans and registers) scriptures, requesting assistance from various deities.

The celestial court compassionately grants the master's petition, descending the sacred talismans and scriptures of Yuanshi Tianzun for ritual implementation. A special divine decree is issued to all spiritual authorities across the Nine Heavens and Three Realms (celestial, earthly, and underworld domains) - including the underworld bureaucracy, the Luo Feng Hell (a Daoist purgatory), sacred grotto-heavens, mountain and river deities - commanding them to open pathways for receiving wandering souls to the ritual assembly.

The master petitions the Celestial Worthy to infuse his body with primordial Dao-Qi (the fundamental energy), empowering him to activate talismans that radiate wisdom-light illuminating the dark underworld, thereby guiding lost souls. He then invokes numerous divine assistants: the Thunder Department generals Gou Liuji (Yang Thunder Lord) and Bi Zongyuan (Yin Thunder Lord); Marshal Liu Ming of the Fiery Bells; Yang Jie the Flame Talisman Emissary; the mystical summoning bird A Tuke; Zhuan E the Karmic Resolution Emissary; the three messengers He Chang (Yang spirit), Qiao Xun (Yin spirit), and seven Jade Maidens; the dragon couriers Jiao Long and Jin Long; and deities of the Three Origins and Five Paths.

Special mention is made of key divine officers: the direct emissaries Wang Zhizhong and Lu Mao; Jade Maiden Pu Mao; Marshal Guan Yu (the underworld's soul-summoning general); Wen Qiong the Earthly General; celestial medical officers; refinement officials; merit-recording emissaries; and golden boys and jade maidens - all summoned to assist the ritual.

During the Keyi (liturgy) preparation, the master sincerely prays for celestial immortals to descend, responding to the ritual's sincerity, overseeing the soul-deliverance process to bring salvation to both yin and yang realms. This simultaneously promotes the teachings of the Qingwei lineage while performing universal salvation.

The document concludes with the ritual date, the master's official title and name, submitted to the "Ten Thousand Spirit Thunder Office of Primordial Qi" (the celestial institution governing thunder rites). Based on the master's sincere petition, this Thunder Office swiftly memorializes the Jade Emperor at the ritual's commencement, requesting an imperial decree to absolve all karmic debts of the deceased and their ancestors, opening the spiritual pathways for departed souls and solitary spirits to receive deliverance.

This is a formal Daoist memorial document format, primarily used in rituals for the salvation of departed souls. It details the standardized format and key content points for submitting memorials to various deities.

The document first enumerates the honorific titles of the three supreme deities: The Supreme Void Natural Utmost True Great Dao Unsurpassed Primal Venerable Seven-Jeweled Celestial Emperor (residing beneath golden palaces), The Exalted Divine Empyrean Jade Purity True King Nine Heavenly Great Celestial Emperor (addressed as "Your Majesty"), and The Ten Directions Numinous Treasure Celestial Worthies and Various Celestial Emperors (addressed as "Before the Imperial Presence"). These represent the highest-ranking deities in Daoist belief.

The memorial must be submitted to the "Shangqing Celestial Pivot Court under the Three Heavens Gate" (the document processing institution of the Daoist celestial bureaucracy), requesting priority review. The text implores the deities to issue decrees commanding all underworld offices throughout the Three Realms and Ten Directions (referring to the entire cosmic space) to execute each requested matter item by item, thereby manifesting the original intent of Yuanshi Tianzun (the supreme Daoist deity) to universally deliver all beings.

The document concludes with specific formatting requirements: The "Celestial Emperor Memorial" (for supreme deities) requires three separate envelopes addressed respectively to the Seven-Jeweled Celestial Emperor, Nine Heavenly Celestial Emperor, and Various Celestial Emperors, all with inner seals. The "Regular Memorial Square Envelope" uses outer seals when submitted to the Shangqing Celestial Pivot Court.

The final section presents the "Exquisite Document" format - a refined memorial where Daoist priests demonstrate piety to the three principal deities of the Qingwei lineage (a Daoist school): The True Primal Marvelous Transformation Celestial Emperor, Purple Palace Grand Hua Celestial Emperor, and Jade Void Luminous August Dao Lord. The priest refers to themselves as "your subject," expressing humility in submitting the memorial while seeking forgiveness, and vows to maintain their cultivation初心 (original intention) while propagating orthodox teachings. Acting upon devotees' requests and in accordance with religious regulations without personal presumption, they reverently compose this document before kowtowing and presenting it with utmost deference.

This scripture records the roster of celestial beings invoked during the Daoist Yellow Register Zhaijiao (a major salvation ritual for deceased souls), along with the supplication contents. The text is divided into three main sections:

First, it enumerates the high-ranking deities participating in the ritual, including:

1. The Divine Lord of the Great Veil and Non-Ultimate (supreme divinity) serving as Chief Judge of the Yellow Register Bureau

2. The Jade Pure Primordial Master (manifestation of Yuanshi Tianzun) as Chief Commissioner

3. The Great Preceptor of the Jade Hall (important Daoist divine office) as Vice-Commissioner

4. Nine other high-ranking immortals including the Great Master of the Three Heavens and the Supreme Immortal Duke

Next, it respectfully invokes past Daoist patriarchs, beseeching them to petition the highest celestial courts (the Golden Towers of Three Heavens and Jade Steps of Nine Palaces) that Yuanshi Tianzun may bestow the salvation Fulu (talismanic documents with spiritual power) for the deceased.

Finally, it meticulously summons various deities responsible for specific ritual functions:

• Thunder Department generals: Yang Thunder Lord Gou Liuji and Yin Thunder Lord Bi Zongyuan
• Fire Department generals: Fire Bell Marshal Liu Ming and Blazing Talisman Emissary Yang Jie
• Soul-summoning generals: The Mysterious Twin Divine Crows A and Tu Ke
• Karma-resolving deities: Yang Spirit of Justice He Chang and Yin Spirit Qiao Xun
• Along with auxiliary functionaries like Three Messengers, Seven Jade Maidens, couriers, and merit officers

Special mention is made of underworld generals including Guan Yu (venerated in Daoism as Marshal of Fengdu for soul retrieval) and Wen Qiong, all collaborating to assist in the salvation.

The entire passage demonstrates Daoism's vast pantheon system, where deities with specialized responsibilities are reverently invoked to collectively accomplish the religious rites of soul salvation and karmic resolution. The Yellow Register Bureau serves as the celestial institution specifically responsible for salvation affairs, while Fulu function as vital mediums bridging human and divine realms.

This scripture describes a Daoist ritual for the salvation of departed souls. The officiating priest (referring to himself as "this humble servant") prepares to submit a memorial to the celestial deities after completing the refinement rites, petitioning for the deliverance of the deceased.

First, the priest reverently invites the immortal beings to descend to the ritual altar, hoping they will guide this junior practitioner and bear witness to this sincere ceremony. Through the "Chongke" ritual (a Daoist ceremonial practice), he bridges the realms of Yin and Yang, ensuring all departed souls receive salvation.

The text then details the proper format for the memorial: from the outer envelope addressed to "Qingwei Zhaoqing Palace" to the inner cover inscribed to the "Supreme Deity of Mysterious Transformation, Patriarch of the Qingwei Tradition" (a venerated Daoist divinity), all strictly follow orthodox Daoist documentary protocols. The memorial is to be swiftly delivered to the celestial realms by Yang Jie, the "Swift and Fervent Talismanic Emissary of the Nine Heavens" (an immortal official specialized in message delivery).

The memorial's contents primarily petition the Seven Star Lords of the Northern Dipper (deities governing life and death) and the Mysterious Dark Purple Radiance Lady of Supreme Unity (a Daoist goddess) for: 1) Absolution of the deceased's earthly transgressions; 2) Bestowal of the "Jade Register Talismanic Mandate of Northern Celestial Unity" (a sacred talisman for salvation); 3) Liberation of the soul from darkness into light; and 4) Granting of the "Righteous Qi of the Seven Primes" and the "Authentic Essence of the Two Fives" (two types of vital energies used in cultivation) to enhance the ritual's efficacy.

The priest concludes by reaffirming his humble adherence to orthodox teachings without presumption, reverently awaiting divine instructions. The entire document embodies the core Daoist salvational principle of "communicating with the celestial court above while aiding the netherworld below."

This is a standard memorial format used in Daoist Zhaijiao (purification rituals), representing a formal petition submitted by a Daoist priest to celestial deities in the role of a humble subject. The text mentions protective deities like the "Divine Tiger Officers, Generals, and Jade Maidens," while "the Seven Primes of the Northern Dipper, Star Lords Who Remove Death" and "the Mysterious Dark Purple Radiance Great Unity Lady" are important deities governing life and death.

The memorial consists of two parts: the outer cover specifies it is addressed to the Northern Dipper's Jade Pivot Palace, while the inner section details the petition contents. The priest refers to himself as "your humble servant [name]," indicating his submissive position when making requests to the Three Officials (the Celestial Official of Upper Primordial, Earthly Official of Middle Primordial, and Water Official of Lower Primordial). The petition seeks divine intervention to open all Three Realms—including celestial prisons, hell realms, and the Fengdu underworld bureaucracy—allowing the liberated souls (specifically named deceased individuals and their three generations of ancestors) to escape suffering and attend the ritual altar for salvation.

Repeated use of reverential phrases like "with utmost trepidation" reflects the profound awe humans demonstrate toward deities in Daoist rituals. The document concludes with the date and priest's name, conforming to formal memorial standards. Such petitions are typically used in salvation rituals (Duwang Fashi), serving as sacred documents that facilitate communication between humans and deities to assist souls in their ascension.

This is the formal document format used in Daoist zhaijiao (purification rituals), primarily consisting of memorials submitted by Daoist priests to various celestial deities in the heavenly bureaucracy. The "Three Great Emperors of the Three Origins" mentioned refer to the Three Officials (Tian Guan, Di Guan, and Shui Guan) who govern human fortunes and misfortunes, while the "Nine Departments" denote the nine key divisions of the Daoist Thunder Ministry.

The priest first respectfully presents a sealed memorial to the Three Great Emperors, explaining that he is conducting the ritual according to established Daoist liturgical procedures. Expressing concern that obstacles might arise when transmitting documents through the "cloud path" (the celestial corridor between heaven and earth), or that wind and rain might disrupt the ceremony, he specifically seeks assistance from the deities of the Thunder Ministry.

The text enumerates the sacred titles of several important Thunder Deities, such as the Jade Mansion Judge True Lord and the Celestial Thunder Prime Minister True Lord, petitioning them to issue three decrees: first, to clear demonic obstructions during document transmission; second, to suspend rainfall and maintain clear skies during the ritual; third, to invite all deities to descend and witness the zhaijiao ceremony at the altar.

The document concludes with the submission date and the priest's formal religious rank. This meticulously standardized format reflects the solemn manner of human-divine communication in Daoist rituals, where formal petitions are used to convey earthly supplications to the various departments of the celestial administration.

This document is a formal petition (zouzhuang) issued by a Daoist priest during a ritual for the salvation of deceased souls, addressed to Fengdu (the Daoist underworld) and the Water Palaces (aquatic divine realms). The content is divided into two main sections.

The first section is a memorial to the Great Emperor of Mysterious Heaven of Northern Yin Fengdu, the supreme deity of the underworld. The priest identifies himself as "a certain ordained practitioner" (juwei xing mou), indicating his status as a Daoist cultivator. He meticulously details having followed religious protocols by submitting reports to all celestial bureaus, and now specially petitions the Fengdu Emperor for mercy—requesting that the Ten Underworld Chambers, the Blood Lake Hell, and all underworld authorities release both the targeted deceased souls and their ancestors spanning three generations, enabling these spirits to attend the ritual altar for salvation. The priest humbly acknowledges his audacity in submitting such a petition, expressing profound reverence.

The second section presents a parallel memorial to the Fusang Great Emperor of the Water Palaces, the supreme aquatic deity, petitioning cooperation from all water realm divinities. Its structure mirrors the Fengdu memorial exactly, only substituting underworld offices with aquatic divine jurisdictions like "Dragon Courts of Water Palaces, Rivers Jiang and Huai, and the Four Seas."

The document concludes with annotations on official formatting requirements: "keloushi" refers to the sealed memorial format, while "fanghanshi" specifies outer envelope inscriptions, demonstrating the strictly standardized characteristics of Daoist liturgical documents. Such texts are typically employed in zhaijiao (purification rituals) and keyi (liturgical ceremonies), embodying the unique Daoist religious tradition of communicating with deities through formal documentation.

This is a formal petition (shenzhuang) used in Daoist zhaijiao (purification rituals), wherein a priest petitions on behalf of devotees to the Water Palace’s Fusang Great Emperor (deity governing water realms) and the Benevolent Sage Emperor of the Eastern Peak (Mount Tai deity, ruler of the underworld) for the salvation of deceased souls. The document follows standard liturgical formats and employs specific ritual language.

The text begins by stating that, at the devout request of a follower, a ritual is being conducted in accordance with Daoist ceremonial regulations. In addition to submitting reports to celestial deities at various heavenly levels, special petitions are addressed to the Water Palace and the Eastern Peak deities, beseeching them to open the realms of the underworld and release the specified deceased souls—including the devotee’s ancestors of three generations and all lonely souls lingering in the darkness. The petition asks that divine generals be dispatched to guide these souls to the ritual altar, where they may attain salvation through the merits of the zhaijiao.

The document elaborates on the request: it calls upon the mountain and river deities of all directions to bear witness to the ritual, ensuring that all souls lost in the underworld may ascend to salvation. This act not only demonstrates the salvific merits of the Qingwei lineage (a major Daoist school) but also propagates the doctrine of universal deliverance. The text concludes with a humble tone, acknowledging the audacity of disturbing divine majesty and expressing deep reverence.

Following strict formal conventions, the document concludes by noting the date and the name and rank of the submitting priest. It also specifies the sealing format—the inner envelope addressed to either the "Fusang Palace of the Water Realm" or the "Benevolent Sage Emperor of the Eastern Peak," while the outer envelope indicates the destination. The term "kelou shi" refers to the method of sealing the document, while "fanghan shi" denotes the standard dimensions of the square envelope.

Such petitions are typically used in the "Yellow Register Retreat" (Huanglu zhai), a major ritual for the salvation of the deceased, reflecting the Daoist cosmological view of "interconnectedness among the Three Realms." Through standardized documents and keyi (liturgical rites), living priests can communicate with deities to rescue souls from the underworld.

This is a formal Daoist document for the salvation of deceased spirits, primarily used to deliver female souls who perished in childbirth-related tragedies (known as the "Blood Lake Refinement Rite"). The text details the protocol for priests to submit petitions to celestial deities.

The outer envelope must bear the address: "To the Palace of Vast Emptiness in Penglai (Pengxuan Taikong Gong)," reverently submitted by a designated priest. The enclosed petition is addressed to "Lady Linghua" (the goddess presiding over the Blood Lake Hell), stating that the priest has received devotees' requests and has already reported to Heaven according to Daoist liturgical procedures, now specifically seeking divine instruction for the soul salvation ritual.

The document particularly specifies the subjects of salvation: souls who died in childbirth, all female spirits deceased from pregnancy complications, suffering souls in the Ninefold Netherworld Hells, and those who met untimely deaths in disasters or wars. It petitions the deities to suspend punishments for these spirits, resolve karmic grievances, and allow them to attend the ritual altar for deliverance and rebirth.

The priest humbly requests Lady Linghua's presence at the ritual assembly to witness the salvation ceremony, ensuring all spirits receive the compassionate deliverance of the Dao. The document concludes with the submission date and the priest's ordained name and rank.

Attached is a separate official dispatch (die) addressed to the "Warden of the Blood Lake" (the underworld official managing the Blood Lake Hell), issued by the "Thunder Ministry of Ten Thousand Spirits Under Primordial Qi (Yuanshi Yiqi Wan Shen Lei Si)"—a Daoist thunder deity institution. It commands all underworld officials inside and outside the Blood Lake to cooperate by releasing designated souls, ceasing punishments, and permitting spirits to attend the ritual altar.

Such documents embody Daoist compassion toward women's unique sufferings. Through liturgical correspondence with the netherworld, they manifest the religion's core principle of "universal salvation for all beings" (pudu zhongsheng).

This is an official document (diewen) used in Daoist rituals for the salvation of deceased souls, primarily consisting of three sections:

The first section is addressed to the Lord of the Blood Lake Hell. In Daoist cosmology, the Blood Lake Hell is a special underworld realm where female souls are particularly prone to fall. Issued in the name of the "Primordial One Qi and Ten Thousand Divine Thunder Office" (a significant Daoist divine institution), the document petitions the hell lord to open the gates of the underworld, allowing the souls to receive deliverance. It specifies the subjects of salvation, including particular deceased individuals, their ancestors spanning three generations, and other wandering souls.

The second section is directed to the local City God (Chenghuang), the divine protector of the city. This document requests the City God's assistance in notifying all subordinate divine officials within his jurisdiction to cooperate with the salvation ritual, ensuring the souls can smoothly reach the altar to receive liberation. The text emphasizes "complying with heavenly grace above while showing compassion for suffering below," reflecting Daoism's universal compassion for all beings.

The third section serves as a supplementary document. It meticulously records the deceased's personal details, formally registering the salvation proceedings with the celestial bureaucracy and various divine offices to secure recognition and assistance from all relevant deities.

These documents follow strict formal protocols, containing all essential elements of official correspondence: the issuing authority (Primordial One Qi and Ten Thousand Divine Thunder Office), recipient deities (Lord of Blood Lake Hell, City God), specific petitions, issuance dates, and authorized signatures. Through this sacred bureaucratic communication, Daoist priests bridge the realms of yin and yang, creating opportunities for the salvation of departed souls.

This scripture describes the ritual documents used in Daoist salvation ceremonies for deceased souls. The text is divided into two main sections:

The first part constitutes an "official dispatch" (diewen) addressed to underworld deities, petitioning various gods to assist in guiding departed souls. It mentions a thorough search across the Ten Directions and Three Realms (the entire cosmic space), including all netherworld regions such as the Celestial Prison, Hell, Luofeng (a Daoist purgatory), and the Blood Lake. Special emphasis is placed on releasing the souls of the deceased being commemorated (a specific individual) along with three generations of their ancestors, as well as wandering spirits who have long remained unattended, women who died in childbirth, and other types of lost souls. These spirits are instructed to approach the ritual altar in an orderly manner when the soul-summoning banner is raised, while being sternly warned against taking advantage of the occasion to harm the living and commanded to follow proper protocols.

The second part is the "Heavenly Edict" (kaitian fugao), written on yellow paper. This is a talismanic document submitted to the celestial court, claiming the authority of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity) that all deities across the Three Realms must obey. It features a five-inch-long talismanic seal script (zhuanshu, Daoist mystical graphic writing) and dispatches a talismanic messenger named Yang Jie to deliver it swiftly to the heavenly court. The document concludes by listing a series of Daoist patriarchs' names, including the Golden Tower's Luminous and Mysterious Immortal-Preserving Primordial Sovereign Lady (Jinque Zhaoning Miaodao Baoxian Yuanjun) and Wei Huacun (patriarch of the Shangqing tradition), demonstrating the orthodox transmission of this ritual practice.

These documents exemplify the Daoist characteristic of communicating with deities through formal writings, containing both commands to subordinate spirits and memorials to the celestial court, forming a complete system of salvation rituals.

This is an official document used in Daoist Zhaijiao (purification rituals), recording the procedures for a salvation rite for departed souls. The presiding priest (a certain practitioner) was preparing to conduct a Liandu (salvation ritual), but dared not proceed without authorization, thus submitting petition documents to various celestial palaces and offices.

First, a memorial was submitted to the Shangqing Tianshu Yuan (Celestial Pivot Court) under the Three Heavens—the highest celestial administrative body in Daoism—which oversees heavenly governance. Simultaneously, documents of varying formats were delivered to five celestial institutions including the Qingwei Zhaoqing Palace (an important Daoist palace), the Beidou Xuanji Palace (abode of the Big Dipper Lords), and the Sanyuan Duhui Fu (residence of the Three Officials of Heaven, Earth, and Water).

Subsequent petitions were dispatched to multiple divine residences: the Leiting Jiusi (Nine Thunder Offices) governing thunder magic, the Beiyin Fengdu Palace (underworld administration), the Shuifu Fusang Palace (abode of water deities), and the Pengxuan Taikong Palace (celestial palace). A specially sealed triangular official dispatch was presented to the Qingyuan Zanxuan Linghua Furen (a Daoist goddess).

The documents also reached deities including General Wen, Supreme Earthly Marshal of Qingxuan Diqi, the Sanyuan Wudao spirits, and the ruler of the Blood Lake Hell (a hell specifically punishing female souls). Local Chenghuang Si (city god offices managing the underworld) were notified to assist in the proceedings.

Finally, the Yuanshi Yiqi Kaitian Tong Sanjie Yufu (the highest-grade Daoist talisman, "Primordial Qi Jade Talisman Opening Heaven's Access to Three Realms") was employed to inform the celestial gatekeeper deities and rulers of the Three Realms, requesting unobstructed passage for swift document delivery. Special dispatch officers—the Jiutian Jieji Fenyan Yangfu Shi (Swift Celestial Flame-Raising Talisman Messengers) and Sanjie Gongcao (Three Realms Merit Officials)—were assigned for document transmission.

The document concludes with a date and the presiding priest's signature and seal. This comprehensive procedure demonstrates the meticulousness of Daoist ritual practice, where layered approvals ensure celestial recognition and assistance from all relevant heavenly institutions.