《道法會元》Vol. 23

This scripture documents the ritual talismanic documents (Fulu) used by the Qingwei lineage (an important Daoist school) during salvation rites for deceased souls. The core content presents a Daoist priest (self-referencing as "your servant") petitioning the deities to pardon the sins of departed spirits and assist their deliverance.

The priest first humbly declares his identity, acknowledging his limited spiritual attainment while undertaking this solemn salvation task. Having received devotees' requests for soul deliverance, he explains having prepared memorial documents according to religious protocols to present to the celestial court. Considering that the deceased might be suffering punishments in the underworld (Luofeng) due to karmic burdens from their lifetime, Daoist spiritual power becomes necessary for their liberation.

The mentioned "Azure Document of the Eastern Pole" refers to petitions written on blue talismanic paper, while the "Jade Purity Celestial Pardon Treasure Charter" represents the heavenly decree for sin absolution. The priest specifically invokes the Salvation Lord of Supreme Oneness (Taiyi Jiuku Tianzun) from the Eastern Pole Palace—a deity specializing in soul salvation—and the Mysterious Azure Emperor (Qingxuan Shangdi), the divinity overseeing deliverance, to bestow grace and issue pardon talismans. These talismans will command all underworld departments to absolve the deceased's karmic offenses, releasing them from hell's suffering.

The text further petitions the Water-Fire Bureaus (spiritual offices responsible for refinement) and Celestial Healers to assist in reconstructing the souls' forms using Daoism's unique "Flowing Fire Balm" (a symbolic purifying energy image), thereby completing the salvation process. The entire document embodies Daoism's compassionate spirit of salvation and its religious worldview of communicating between heaven and earth through ritual practice.

This scripture records a Daoist ritual document for the salvation of departed souls, consisting of several key components:

First is the memorial addressed to the "Most Exalted Sovereign of Azure Mystery in the Eastern Pole Palace" (the Daoist deity Taiyi Jiuku Tianzun, the Salvific Suffering Celestial Worthy). The ritual master confesses being still unenlightened in the true Dao and thus unable to meet the deity directly. Instead, the document is transmitted through divine messengers like "Thunderclap Swift Herald Zhang Ya of Yang Valley" to petition for the elimination of the soul's underworld transgressions, seeking its release from ghostly officials' jurisdiction and rebirth in the Southern Palace paradise.

The document follows strict formatting protocols, including specifications for inner and outer envelopes. The outer envelope bears the inscription "For Submission to the Wondrous Solemn Palace of the Eastern Pole" (the abode of Taiyi Jiuku Tianzun), while the inner envelope indicates "Azure Document of the Eastern Pole" (azure representing the east and its designated document color). Sandwiched between is the "Jade Talisman of Primordial Qi that Opens Heaven and Connects the Three Realms" - the highest-grade pass talisman that commands myriad deities as escorts for direct access to the celestial gates.

The concluding section details the divine bureaucratic system executing the ritual: "Swift Herald Yang Jie of the Nine Heavens" serves as document courier, while two female transcendents act as witnesses - "Perfected Ancestor Shu of Golden Tower, Wondrous Dao Guardian of Divine Mystery" (a famous Song dynasty female immortal) and "Purified Perfected Lady Wei Huacun of Golden Tower's Purple Void" (patriarch of the Shangqing tradition). The entire ritual harnesses the power of the "Thunder Ministry of Myriad Deities through Primordial Qi" (the thunder deity bureaucracy) to refine and deliver the departed soul.

Notably, the text repeatedly employs standard Daoist imperative phrases like "strictly according to ordinance," marking this as an official document with sacred authority. The date field is left blank for actual ritual performance, to be filled with the specific time of ceremony.

This is a document of absolution used by the Shenxiao (Divine Empyrean) lineage of Daoism, primarily employed for the salvation of deceased souls. Let me explain its contents section by section:

The first part follows standard document formatting, similar to modern official correspondence. It invokes the "Swift Thunderbolt Messengers" (divine beings responsible for delivering documents in Daoism) and specific deities like "Divine Lord Zhang of Dongqing Yang Valley" to expedite the delivery of this absolution document without delay, thereby demonstrating the transformative power of Daoist practice.

The core content constitutes the second section. This "Jade Purity Celestial Absolution Treasure Document" is issued by the "Primordial Qi Myriad Spirits Thunder Office" (a high-ranking divine institution in Daoism) and possesses the authority to absolve sins of deceased souls. The text describes how beings in this Dharma-ending age become entangled in negative karma through greed, hatred, and delusion, committing sins like killing, stealing, sexual misconduct, and false speech, which condemn them to hell realms after death. Thus, this celestial pardon is specially granted to request deities' mercy for the deceased's transgressions.

The third section enumerates specific recipients of absolution: ordinary deceased souls, victims of calamities, women who died in childbirth, and others. These souls, burdened by the "three karmas" (evil actions of body, speech, and mind) and "six roots" (sensory faculties that create attachments), would normally face endless suffering, but now obtain liberation through this document.

The concluding portion lists all underworld bureaus where the document must be delivered: from the "Cold Springs of Quanqu" to the "Northern Capital of Luofeng" (both names of Daoist hell realms), down to the deepest hells like the "Blood Lake, Narrow Stone, Uninterrupted Avici." All underworld officials are commanded to honor this decree of absolution.

This document reflects the Daoist concept of "salvation through deliverance," maintaining that specific rituals and divine power can redeem lost souls. The frequent appearance of terms like "Jade Purity" and "Primordial" indicates its origin in Shenxiao texts—a lineage particularly emphasizing thunder rites and absolution ceremonies.

This scripture is a liturgical document used in Daoist salvation rituals, proclaiming celestial pardon for deceased souls and invoking multiple Daoist perfected beings (Zhenren) to assist in the ceremony. The text specifically references eminent masters from the Qingwei lineage—an important Daoist school during the Song dynasty.

The proclamation begins by declaring complete celestial absolution for all deceased souls, forbidding the underworld from retaining them in captivity and mandating their complete liberation. These pardoned souls are called to purify their hearts, repent their transgressions, return to their original nature, and vow against future wrongdoing. Through soul purification and rectification of innate character, their spiritual clarity is restored, enabling ultimate refuge in the Three Treasures of Daoism (Dao, scriptures, and masters)—seizing this opportunity to transcend cyclic rebirth and reach the "Dao shore" (metaphor for liberation).

The document meticulously lists the participating perfected beings, each bearing exalted Daoist ranks and titles. Examples include:

• Perfected Being Zhao Xuanzhen: Great Cavern Master of the Three Luminances from Shangqing, Supreme Minister of Qingwei's General Chapters, Hunyuan (Primordial Chaos) Zhenren
• Perfected Being Zeng Kuikuan: Five Thunder Master of Shangqing's Three Caverns, Qingwei Investigative Commissioner
• Perfected Being Xu Xun (revered as Xu Zhenjun): Grand Historian-Immortal of the Nine Provinces, Eminent Ambassador of Utmost Dao, Mystically Responsive Divine Power and Wondrous Aid Zhenren

These perfected beings represent diverse Daoist lineages and celestial offices collaborating in the salvation rite. The document concludes with the issuance date, precise hour, and the name of the presiding ritual master (Fashi) conducting the Lian Du (soul-refining salvation ritual). Collectively, the text manifests the solemnity of Daoist posthumous salvation ceremonies and the comprehensive hierarchy of its celestial bureaucracy.

This scripture records several important document formats and Fulu (talismanic registers) used in the Daoist Yellow Register Zhaijiao (purification ritual). It primarily involves the honorific titles of key Daoist deities, including Ge Xuan (Immortal Lord of the Left Palace of Taiji [Supreme Ultimate]), Wei Huacun (High Origin Celestial Illumination Dharma King of the Golden Tower), and Zhang Daoling (Great Master Who Supports the Primordial and Assists the Teaching of the Three Heavens).

The text details three significant Daoist document formats:

The first is the "Divine Empyrean Jade Purity Heavenly Pardon Treasure Document," a proclamation addressed to the administrators of the Three Realms, Ten Directions, and Nine Nether Hells to announce absolution of sins. It features dual inner and outer seals, to be secured by the presiding Daoist priest (referred to as "your subject, so-and-so").

The second is the "Salvation from Suffering Talismanic Slip," with talismanic designs on the front and an official proclamation on the reverse. This Fulu (talisman) issued by Yuanshi Tianzun (the highest Daoist deity) takes the form of yellow registers and white slips, commanding deities throughout the Ten Directions to deliver deceased souls. The text explains these talismans can help the deceased, their ancestors, and relatives by marriage escape suffering, allowing their souls to ascend to heaven.

The third is the "Longevity Talismanic Slip," also featuring front talismans and reverse inscriptions, specifically designed to guide souls to rebirth in the Southern Cinnabar Heaven. These talismans ensure the deceased's Shen (spirit-consciousness) remains intact for smooth ascension.

Each document specifies precise usage timings to be observed by the presiding priest. The final "horn-sealing format" refers to a special sealing method using blue paper with vermilion inscriptions. These documents and talismans hold significant status in Daoist soul-deliverance rituals, embodying the tradition's religious compassion for saving souls and delivering all beings.

This document presents a standard format for Daoist salvation rituals to liberate deceased souls, divided into three sections corresponding to the Upper Primordial (Shangyuan), Middle Primordial (Zhongyuan), and Lower Primordial (Xiayuan) realms—representing the three domains of heaven, earth, and water. Written by the presiding Daoist priest (referred to as "the appointed official") in a specific liturgical structure, it serves to guide wandering spirits toward deliverance.

The document begins by stating the priest’s rank and surname (using "so-and-so" in place of an actual name), signifying that the ritual is conducted under celestial mandate. Traditionally, such important Daoist documents are inscribed with cinnabar ink on yellow paper (known as "vermilion script on yellow parchment").

The Upper Primordial missive is addressed to heavenly deities, the Middle Primordial to earthly spirits, and the Lower Primordial to aquatic divinities. Their contents follow a similar pattern: invoking the authority of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity) to universally announce to the three realms the plea for salvation. The petition seeks liberation for the deceased individuals named in the ritual, along with their ancestral kin, friends, and all suffering souls in the dark recesses of the underworld—referred to as "anguished wraiths" (kushuang) and "lingering spirits" (zhipo)—that they may transcend suffering and ascend to celestial realms.

Each document concludes with the issuance date and the presiding priest’s signature, affirming the ritual’s execution by divine decree. The closing references to the "Seven Treasures Purple Tenuity Jade Talisman of the Jade Luminary Court" (Yuchen Qibao Ziwei Yufu) and the "Thunder Office of Myriad Spirits Under Primordial Qi" (Yuanshi Yiqi Wan Shen Lei Si) denote key Daoist celestial bureaus responsible for carrying out salvation rites.

As a vital ritual instrument in Daoist "Three Primordials" (Sanyuan) salvation ceremonies, these documents are transmitted to the three realms through burning or other sacred methods. They embody the Daoist doctrine of universal deliverance. During the ritual, the priest first petitions the celestial court for approval before formally issuing the documents.

This is a Daoist Fulu (talismanic register used in ritual practices) employed for the salvation of departed souls. It details the process by which a ritual master summons spirits to receive sacred teachings and attain liberation through specific ceremonies.

The text begins by reverently invoking the "Jade Canopy Seven Treasures Purple Tenuity Talisman" (an advanced type of ritual charm), harnessing its divine power to traverse the Three Realms (heaven, earth, and the underworld) and the Ten Directions (all spatial dimensions). All conscious spirits—male or female—are summoned by name according to the register, including specific individuals designated for salvation, ancestors, relatives by marriage, and all wandering souls suffering in the underworld.

The talisman calls upon two deities specializing in guiding departed souls: the Left Divine Raven of the Supreme Mystery, Wu A, and the Right Divine Path-Opener of the Supreme Mystery, Tu Ke. They are instructed to bring these spirits to the ritual altar by an appointed date, allowing them to listen to sacred teachings, receive talismans and registers (certificates of Daoist empowerment), and forever escape the suffering of the underworld, ascending together to the blissful heavens.

The document concludes by stating that the ritual follows the regulations of the Jade Canopy Scripture and lists the titles and names of the officiating masters. It also notes that the ceremony is authorized by two eminent Daoist immortals: Ancestral Teacher Shu, the Mystically Numinous and Sagely Protecting Immortal of the Golden Tower, and Patriarch Wei Huacun (a renowned female Daoist of the Eastern Jin dynasty), the Pure and True Purple Void Immortal of the Golden Tower.

Finally, the ritual is sealed with the "Celestial Unity Northern Blessing Jade Document" (a formal writ made of white silk), with instructions on the reverse dispatching the divine envoys Wu and Tu to carry out their mission. The entire ceremony serves to connect the Three Realms, beseeching the Northern Dipper Palace (a key Daoist celestial bureau) for divine grace, allowing its power to illuminate both the realms of Yin and Yang and grant the departed souls redemption and liberation.

This is a Daoist "Jade Memorial" (yuzha) used for the salvation of deceased souls, documenting the ritual process through which a priest communicates with deities to deliver the departed.

The document begins with sacred talismanic seals (fulu) in seal script, each five inches in size. The priest, referring to himself as "your servant [name]," invokes the authority of the Supreme Elder Lord (Taishang Laojun) to summon two marshals: the Yang Spirit Marshal He Chang of Northern Kui and the Yin Spirit Marshal Qiao Xun. These divine envoys are commanded to bridge the celestial and underworld realms, performing salvation rites not only for a specific deceased individual but also for their ancestral lineage, relatives by marriage, and unattended wandering souls across mountains and rivers. The term "xiujiao" mentioned here refers to a specialized zhaijiao (purification ritual) in Daoism dedicated to redeeming the dead.

The text particularly highlights the involvement of the Lady of Purple Radiance (Taiyi Xuanming Ziguang Furen), a goddess governing the netherworld, along with two female patriarchs: the Primordial Lady Zu Shu (Jinque Zhaoning Miaodao Baoxian Yuanjun) and the Lady Wei Huacun (Jinque Shangbao Qingzhen Zixu Yuanjun). These deities collectively assist in the salvation ritual.

On the reverse side, the document specifies delivery by the two Great Sage Marshals He and Qiao to the Jade Terrace of Nine Heavens (Jiuxiao Langyuan), considered in Daoism as a sacred site for refining and delivering souls. The priest recounts having submitted memorials to various celestial departments but expresses concern that the deceased, burdened by heavy karmic obstacles from past lives, may struggle to escape hell realms. Therefore, following the protocols of the "Jiuxiao Langqing Cavern Statutes," special summons are issued to:

1. The Jade Maiden of Turtle Platform, Pu Mao (Guitai Suwo Yunü)

2. The Jade Register Emissaries Wang Zhizhong and Lu Mao (Yulu Zhifu Shizhe)

These divine agents are tasked with conveying pardon decrees to the Great Emperor of Fengdu (Fengdu Dadi, the supreme ruler of the Daoist underworld) and the Ten Hall Judges (Shidian Zhenjun). The text emphasizes special pardon for several categories of souls: women who died in childbirth, victims of unnatural deaths, and those perished in warfare—commanding the underworld to erase their karmic records across three lifetimes for liberation.

Mentioned hell realms like the "Gorge of Stones Hell" (Xiashi Diyu) and "Lake of Blood Hell" (Xuehu Diyu) represent specific underworld domains in Daoist cosmology that punish particular transgressions. The entire document embodies the Daoist compassionate ideal of "delivering the netherworld" (jidu youming), employing sacred rituals to rescue souls from suffering.

This scripture documents the liturgical text used by the Qingwei lineage (an important Daoist school during the Song-Yuan period) for the Refinement and Salvation ritual (a ceremony to liberate deceased souls). The main content is divided into three sections:

The first part contains the invocation to summon celestial beings. The ritual master, referring to himself as "your subject," declares he is acting under the command of Ancestral Master Shu Yuanjun (a renowned female Daoist of the Song dynasty) and Wei Huacun (founder of the Shangqing lineage). Through the Jade Maiden Messengers of the Divine Tiger, he prepares to conduct the salvation ritual for the deceased. It mentions using cinnabar ink on yellow paper to inscribe the "Nine Heavens' Resplendent Cavern Chapter" (a type of Daoist document), accompanied by the "Three Luminaries' Wisdom Light Talisman" (a fulu connecting with the radiance of sun, moon, and stars). This talisman activates the brilliance of the sun, moon, and the Tian Gang constellation, illuminating all realms of the Three Worlds.

The second section presents the "Jade Perfection Treasure Register" specifically designed to save women who died in childbirth. The text explains that the Ten Thousand Thunder Divisions (celestial thunder deities) shall carry out this salvation for the deceased mother and similar souls, following the decree of the Celestial Worthy of Primordial Beginning. Beyond standard refinement procedures, this special treasure register is employed. The incantation summons thirty-six perfected beings including the Divine Lord of Yellow Watchtower and the Great Deity of Purple Portal, along with twenty-four divine generals and ten thousand celestial troops to assist.

Finally, the text describes the register's efficacy: it cleanses the karmic burdens of deceased souls, resolves karmic entanglements between mother and child, and purifies the soul's form. Through this refinement process, the liberated souls will ascend to the sacred realms of the Three Pure Ones (Yuqing, Shangqing, and Taiqing), attaining eternal liberation. The conclusion reiterates that this ritual is performed strictly according to the ancestral masters' sacred decree.

This scripture documents the formal format and content of a Daoist purification ritual (zhaijiao). The officiating priest submits a memorial to the deities at a specific date and time, announcing the performance of a salvation rite for departed souls.

The text first enumerates the lineage masters: Golden Tower Shining-Numinous Mystic Dao Protecting Immortal Perfected Ancestor Shu (a Daoist female immortal), and Golden Tower Superior Protecting Pure-True Purple Void Perfected Lady Wei Huacun (patriarch of the Shangqing tradition). Then it formally petitions deities including the Yellow Tower Divine Lord and Purple Gate Great Spirit, requesting the descent of water-fire talismanic edicts (special fulu used in refinement rituals).

The ritual aims to deliver the soul of the deceased, their ancestral lineage, and unattended wandering spirits. The officiant has already submitted petitions to various celestial departments seeking permission to conduct the salvation rite. The mentioned "True Talisman of Water-Fire in One Qi" originates from the teachings of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity), used to activate the dual energies of Yin and Yang.

The talismans will summon four divine generals governing water, fire and the Yin-Yang polarity: Shangqing Yang-Transporting Divine Fiery Red Numinous Heaven Lord Gou Liuji, Shangqing Yin-Transforming Divine Black Numinous Heaven Lord Bi Zongyuan, Jade Clarity Fire-Mastering General Zhao Zhongming, and Water-Mastering General Wang Yan. These deities will assist in descending solar essence (ri jing) and lunar essence (yue hua) into the ritual cauldron, aiding the departed souls through the refinement process of fiery tempering and watery purification.

The text emphasizes strict adherence to the "Jade Capital Salvation Methods from Primordial Beginning Scripture," ensuring both the Yin (spirit) and Yang (material) realms receive the grace of Daoist practice. The document concludes by restating the lineage masters' names, affirming the orthodoxy of its ritual transmission.

This is a Daoist talismanic document (Fulu) for redeeming departed souls, describing the ritual process where the priest (referring to himself as "your subject [name]") summons the deities of Water and Fire according to Daoist liturgy (Keyi) to perform the refining ritual for the deceased.

In the Fire Refinement section, the priest reverently declares: Following the decree of the Celestial Venerable of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism), and in accordance with the methods recorded in the scriptures (Jing), the departed soul is to be redeemed. Now, the Threefold True Fire of the Solar Blazing Light is summoned to establish a fire pool for refining the soul. The invoked deities include: the Ninefold Radiant Imperial Lord of the Vermilion Mound Cinnabar Radiance Heaven, the Great Divine Myriad Brilliance who governs the Threefold True Fire, the Celestial Lord of Fiery Spirit Yang Movement, and numerous other deities from the Fire Department. These deities will employ the True Fire to refine the soul’s form and temper its spirit, restoring its original nature.

In the Water Refinement section, the priest similarly declares: Now, the Primordial True Water of the Lunar Yellow Blossom is summoned to establish a water pool for cleansing the departed soul. The invoked deities include: the Sevenfold Numinous Primordial Consort of the Golden Court Resplendent Heaven, the Great Divine Myriad Light who governs the True Water, the Celestial Lord of Dark Spirit Yin Movement, and other deities from the Water Department. These deities will employ the True Water to purify the soul.

The text mentions "Jade Capital" (Yujing), the highest realm of the Thirty-Six Heavens in Daoism, the Great Ultimate Heaven (Daluo Tian). "The Ancestral Master, the Numinous and Wondrous Immortal Guardian of Golden Tower Radiance, Lady Zu Shu," and "The Patriarch, the Pure and True Purple Void Primordial Lady of the Golden Tower, Lady Wei Huacun" are both important Daoist immortals. The document concludes with the date and time of the ritual, followed by the priest’s signature and declaration of enactment.

This Water-Fire Refinement ritual is a crucial Daoist rite for redeeming the dead. Through the symbolic refining of water and fire, the soul is purified of karmic burdens and elevated to the immortal realms. The various divine titles and talismanic formulas mentioned in the text reflect the meticulous structure of Daoist ceremonial practice.

This scripture records a Daoist ritual document for the salvation of departed souls, primarily containing three important divine official dispatches. The ceremony is presided over by a high-ranking ritual master (gaogong fashi), aiming to cleanse the sins of the deceased through divine power and assist their ascension to the immortal realm.

The first section extends invitations to water palace deities including the Golden Youth of the Heavenly River, the Merit Officers of the Three Origins and Seven Attendants (sanyuan qisi gongcao, celestial officials overseeing heavenly affairs), and the Right Spirit of Great Mystery Who Summons the Departed (taiyuan shezhao youshen, a deity responsible for guiding souls). They are entreated to descend divine light, enabling the souls to purify their forms in the sacred water pool, refine their essence (jing), and ultimately ascend as perfected beings. The text specifically mentions following the talismanic decree of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity) to ensure all souls receive salvation and proceed to the Jade Capital Mountain (Yujing Shan, a Daoist paradise) to pay homage.

The second part constitutes an official dispatch to the Registry Office of Northern Yin Fengdu (Beiyin Fengdu, the Daoist underworld), demanding the immediate cessation of all punitive measures against the departed souls. It particularly emphasizes erasing the souls' records of underworld transgressions and removing any obstructions to their attendance at the ritual altar for salvation. This document is to be delivered by Marshal Guan (Guan yuanshuai, a demon-quelling general) and the Six Armored Divine Generators (liujia shenjiang, six guardian deities) of Fengdu.

The third document is an urgent missive addressed to the Dragon Courier Officials of Mysterious Capital (xuandu jiaolong yili, underworld messengers), instructing them to swiftly rescue souls from the Luo Feng Hell (Luofeng diyu, the deepest underworld prison) using the Yellow Register White Slips (huanglu baijian, salvation documents) and True Talismans for Relieving Suffering (jiuku zhenfu, soul-saving charms). The repeated phrase "execute with meteoric urgency" (xinghuo fengxing) underscores the sacred mission's critical importance.

Each dispatch concludes with the ritual's precise timing and the officiating master's signature and seal. The mentioned lineage masters—Patriarch Shu of the Song dynasty and Founding Master Wei Huacun (founder of the Shangqing tradition)—reveal the ceremony's transmission lineage. The entire ritual embodies the Daoist principle of "benefiting both yin and yang" (yinyang liangli), simultaneously aiding departed souls while accumulating merit.

This is a standard format for Daoist documents used in salvation rituals for the deceased, consisting of three main sections:

The first section is the Petition to the Divine. The ritual master, referring to himself as "your servant [name]," reverently invokes three celestial envoys: Jiao Yuanfan of the Upper Prime, Zhu Qin of the Middle Prime, and Tang Shun of the Lower Prime. These envoys are asked to carry jade tablets and bamboo slips to communicate between the three realms—ascending to the celestial court, reaching the human world, and descending to the underworld—to swiftly carry out the salvation mission according to the Fulu (talismanic decree, the Daoist divine mandate). The document concludes with the date and the master's signature, mentioning two patriarchs: the Golden Tower's Radiant and Mysterious Dao-Preserving Immortal Perfected (Zu Shu) and the Golden Tower's Supreme Guardian of Purity and Void Perfected (Wei Huacun).

The second section is the Soul-Summoning Document. Issued by the "Primordial Qi Ten-Thousand Spirit Thunder Bureau," a divine administrative office, its main content commands various spirit generals to retrieve the souls of the deceased. It names several important deities: the Great Mystery Soul-Summoning Divine Lord, the Left and Right Black Mud Twin Divine Lords, the Divine Tiger Generals He and Qiao, Marshal Wen, and Marshal Guan. They are instructed to immediately search all places for the spirits of the deceased and their ancestors for three generations, guiding these souls to the ritual altar to receive salvation. The document emphasizes that there should be no obstruction or delay—the order must be executed promptly.

The third section is a specialized document for the Refinement Ritual of the Blood Lake. This is a particular salvation rite for female deceased souls, established through the temporary divine office called the "Superintendency of Life and Celestial Physicians Bureau." The Blood Lake is a realm of suffering in Daoist belief where women may fall after death, requiring specific rituals for their deliverance.

These documents follow a rigorous format, reflecting the complete procedure of Daoist salvation rituals: first obtaining authorization from high-ranking deities, then dispatching spirit generals to retrieve the souls, and finally applying appropriate salvation methods based on the deceased's circumstances. The term "Fulu" mentioned here refers to an important ritual instrument in Daoism, equivalent to a divine pass or letter of appointment issued by the deities.

This scripture is an official document used in Daoist salvation rituals, specifically addressed to Marshal Xu of the Five Thunder Celestial Physicians (one of the thunder deities in Daoist pantheon). The content states:

The "Primordial Qi Myriad Thunder Divinities Bureau" of Daoism has received a petition from an individual requesting a zhaijiao (purification ritual) to deliver the deceased—particularly women who died in childbirth—along with their ancestral kin. Having submitted the formal appeal to the celestial court, the ritual altar is now established to commence the salvation rite.

This document officially summons Marshal Xu of the Five Thunder Celestial Physicians and the celestial officials of the Nine Heavens Birth Guardians (the divine institution overseeing childbirth), including: the Overseer of Birth, Hastener of Labor, and other specialized immortals; the Three Sage Celestial Physicians (three healing deities); the Six-Rank Administrators; the Scholar-Generals; the Merit Clerks and Talisman Messengers of various ranks; as well as envoys dedicated to resolving karmic grievances, the Six Jia Divine Generals, and deities responsible for purifying defilements. These divinities are collectively invited to descend upon the ritual altar to assist in delivering the souls of women who perished during childbirth.

The specific petitions include: severing the deceased from the bondage of the womb, dissolving karmic enmity to separate maternal and infant souls; healing diseased spirits, and enabling lingering souls to ascend unimpeded. Through divine power, the ritual aims to successfully accomplish this act of universal salvation.

The document bears the seal of the "Jade Repository of Ascending Mysteries Treasure Script" and includes a special invocation to the Boundless Flying Celestial Kings of the Four Directions (guardian deities of the cardinal directions), requesting their participation in this collective salvation rite.

(Note: Such documents are termed "diéwén" in Daoism—formal communiqués between ritual masters and deities. They follow strict protocols and must be composed according to specific liturgical conventions.)

This scripture describes a Daoist ritual document for the salvation of deceased souls. It first enumerates the Wuji Flying Celestial Kings (high-ranking deities in Daoism responsible for guiding departed souls) from eight directions—west, north, northeast, southeast, southwest, northwest, above, and below. These divine kings are all reverently addressed as "Great Sage of Eternal Life and Lord of Boundless Salvation," signifying their sacred power to deliver countless beings through infinite spiritual capacity.

The formal salvation document then continues: it petitions the deities to receive and guide the soul of the deceased (name), purifying and rectifying their spirit to eternally preserve their primordial Qi (vital energy), sparing them from the sufferings of hell, while illuminating their entire being with radiant light. The text states that the departed soul will receive protection from deities of the Three Realms (the Realm of Desire, Realm of Form, and Realm of Formlessness), be personally welcomed by the Five Directional Thearchs (Wu Di), and receive homage from ten thousand spirits. The deceased's name will be recorded in the celestial registers of the heavenly court. When the merit is complete, the soul may ascend to the Shangqing Realm (one of the highest Daoist heavens among the Three Pure Ones).

The document concludes with the ritual date and lists key Daoist figures participating in the ceremony: Grand Spirit Tai Xuan She Zhao (deity overseeing soul guidance), Perfected Ancestor Shu of the Golden Tower (Daoist master honored as "Primordial Lord of Mysterious Way and Guardian of Immortals"), and Wei Huacun of the Purple Void (patriarch of the Shangqing school honored as "Primordial Lady of Pure Truth at the Golden Tower").

The reverse side explains the purpose of this "Precious Register for Heavenly Ascension" (salvation document): it serves both to guide specific deceased individuals and universally deliver all wandering souls from the Nine Nether Hells (Daoist conception of the underworld), Five Paths (heaven, human, animal, hungry ghost, and hell realms), and Four Modes of Birth (womb-born, egg-born, moisture-born, and transformation-born beings). Finally, the document invokes the authority of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity) to proclaim this sacred decree throughout the Three Realms, guiding departed souls to transcendence in the immortal realms.

This scripture records important Daoist precept texts and rituals for the salvation of departed souls. It begins with the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism) expounding the "Nine Perfect Precepts" to the assembly of immortals in the Three Primes Palace within the Nine Pure Marvelous Realms.

The Nine Perfect Precepts consist of three fundamental refuges and nine specific commandments:

First comes taking refuge in the Three Supreme Deities: the Dharma King of Primordial Beginning (Yuanshi Tianzun), the Great Lord of Jade Luminescence (Lingbao Tianzun), and the Celestial Worthy of Dao and De (Taishang Laojun). These are followed by nine commandments: loyalty to rulers, filial piety toward parents, abstaining from killing, avoiding sexual misconduct, refraining from theft, eschewing anger, shunning deception, rejecting arrogance, and wholeheartedly observing precepts.

The latter portion contains the "merit certificate" for soul salvation, issued by the Ten Thousand Spirit Thunder Office of Primordial Qi (the Daoist divine institution overseeing salvation rituals). It details the salvation ceremony procedures:

Submitting memorials to celestial deities at all levels; issuing various Daoist talismans (fulu) such as the Jade Purity Heavenly Pardon Treasure Document and the Yellow Register White Slip; inviting Daoist priests to recite scriptures like the Scripture on Salvation (Duren Jing); performing the "refining salvation" ritual (using incantations to liberate souls); and preparing nectar offerings for the departed.

The document concludes with date records and the signature of the presiding ritual master. This text serves both as certification of a soul's salvation and embodies the Daoist religious ideal of benefiting the world through moral precepts and salvational rituals.

This is a formal Daoist document for guiding departed souls, consisting of three parts:

The first section is the "Certificate of Triple Refuge and Nine Perfect Precepts," serving as a spiritual passport for the deceased. The document begins by enumerating sacred items to be bestowed upon the departed soul: the Supreme Ascension Scripture housed in a jade casket, talismanic decrees issued by the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the highest Daoist deity), longevity talismans, along with ritual banners, spirit money, and ceremonial garments. After these offerings are prepared, the document invokes the Three Treasures of Daoism (the Dao, scriptures, and masters) as witnesses, issuing this certificate for the soul to present in the underworld.

The second part is the "Golden Dragon Pass," functioning as an official transit document. Issued by the "Thunder Office of Myriad Spirits from Primordial Qi," it bears the name of the deceased requiring salvation. This pass dispatches divine escorts including Golden Dragon Cavalry Officers and Life-Inspecting Youths, who carry the Celestial Worthy's decrees directly to the Southern Palace (the Daoist celestial abode) to facilitate the soul's ascension.

The third component is the "Escort Pass," detailing the ritual objects to be conveyed: the Heavenly Ascension Register, Supreme Ascension Scripture, and Nine Perfect Precepts Certificate. It petitions Marshal Liu (a Daoist guardian deity) along with the Black and Muddy Divine Lords (spiritual guides for souls) to lead celestial troops in escorting not only the primary departed soul but also ancestral and familial spirits to their heavenly ascent.

The entire document follows strict formal conventions, complete with issuance dates and the officiating priest's signature. The reverse side bears the inscription "Issued to the soul of [name] as license for transcendence," effectively serving as an underworld travel permit. Such documents are employed during Daoist zhaijiao (grand purification rituals) to liberate souls from purgatorial realms and facilitate their ascent to the immortal domains.

On [specific date], during a Daoist ritual, the presiding priest (surname [X]) signed a document for the "Refinement and Salvation" ceremony (a rite to liberate deceased souls). This passage comes from Volume 23 of The Collected Essentials of Daoist Rituals (Daofa Huiyuan), representing the standard format for Daoist liturgical documents. The term "official position" (juwei) refers to the formal title to be filled in, while "signature" (ya) indicates the act of signing and sealing. This format, commonly used in Daoist purification rituals (zhaijiao) and liturgies (keyi), records the ceremony's date, presiding priest, and the specific ritual performed.