《道法會元》Vol. 35

This passage is a liturgical document template from the Daofa Huiyuan (Compendium of Daoist Rituals) concerning the "Qingwei Tongming Liandu" (Pure and Subtle Luminous Refinement and Salvation) ceremony, which primarily describes how Daoist priests conduct specific rituals to liberate departed souls and accumulate merit (De).

To perform a soul salvation ritual, one must follow this fixed format to petition the deities for approval before proceeding, thereby ensuring proper authorization to avoid mishandling underworld affairs. The specific document format is as follows:

I (referring to myself as "your humble servant") prostrate myself before the noble deities with utmost reverence and trepidation. I dare to report to the celestial realm: By the karmic connections of past lives, I have been granted the opportunity to establish a Daoist altar for cultivation in a certain prefecture, county, and district. Reflecting on my fortune to be counted among the Mystic Gate (Daoism) and to study the Daoist teachings, I am deeply grateful for the blessings of my ancestors, though such profound virtue is difficult to repay. In this world of cyclical calamities, countless souls remain lost in suffering. I wish to accumulate merit (De), liberate my ancestors, and bring relief to the netherworld.

Therefore, I have selected an auspicious day for salvation according to the Southern Palace (in Daoism, the Fire Mansion of the South, which governs salvation rites) on a specific year, month, and day. For three consecutive nights, I will conduct the Liandu (Refinement and Salvation) ceremony in accordance with the "Pure and Subtle Luminous Great Method of the Dragon Heaven." The subjects of this ritual include: wandering ghosts and lonely spirits, souls who perished in disasters, wrongfully imprisoned souls, deceased debtors, as well as spirits dwelling in mountains, rivers, bamboo, and trees, and deities residing in temples and shrines—all shall be liberated from the suffering of the underworld and reborn into favorable realms.

Through this small virtuous cause, I beseech the Great Dao (Dao) for compassionate salvation: May my ancestors, parents, relatives, teachers, friends, and all past acquaintances attain happiness and swiftly realize the Eternal Truth (Zhenchang, the Daoist concept of ultimate reality). Simultaneously, I repent for my own transgressions, dissolve karmic obstacles, and accumulate virtuous connections, so that my worldly cultivation may proceed unimpeded by demonic hindrances. May I attain peaceful and auspicious blessings, ultimately realizing the supreme state of serene emptiness (Xuwu Qingjing), thereby manifesting the Daoist teachings and dispelling calamities.

Before formally commencing the ritual, I dare not act without authorization. Thus, I first submit this memorial to report. I reverently present this petition to the "Most Compassionate Father of the Eastern Extremity, the Great Venerable Savior of Suffering, the Azure Emperor of Qingxuan" (an important Daoist deity of salvation), humbly beseeching the Venerable One to pardon my sins and grant my request. May the decree of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the highest Daoist deity) be issued for my observance, and may all deities—the Five Directional Emperors, the Three Officials (Heavenly, Earthly, and Water Officials), the Four Bureaus, the Nine Offices, the Water Palace, the Thunder Ministry, and the Lord of Mount Tai—be informed and cooperate accordingly.

Note: The term "Liandu" (Refinement and Salvation) refers to an essential Daoist salvation ritual in which the priest internally refines and visualizes, invoking divine power to purify and elevate departed souls.

This scripture belongs to the Zhaijiao Keyi (purification ritual) liturgy in Daoist practice, detailing the ritual process where a priest delivers deceased souls and prays for universal peace. The text mentions "Most Compassionate Father, Celestial Worthy of Supreme Oneness Who Saves from Suffering," a Daoist deity specifically responsible for soul salvation, also known as "Sovereign Emperor of Azure Mystery."

The priest first enumerates various types of souls requiring deliverance: those imprisoned in hell realms (referencing Daoist underworld names like Mount Yue, Dark Nether Fengdu, and Iron Encircling Gorge), wandering spirits at City God temples and Earth God shrines, as well as wrongfully deceased souls and those harmed by mountain demons or water spirits. The petition requests these souls be summoned monthly during rituals to receive liberation.

Next, the priest invokes celestial assistance from multiple divine departments: Thunder Ministry generals (including Gou Liuji and Bi Zongyuan), underworld officials (such as Zhao Zhongming and Wang Yan), salvation officers (like Xu Heng and Liu Ming), along with celestial physicians who heal souls and rebirth supervisors. These deities are invited to descend to the ritual altar to assist in the salvation ceremony.

During the ritual, the priest prays for the infusion of Dao-Qi (the fundamental energy of Daoist cultivation) into his being, emitting radiant wisdom through Fulu (talismanic scriptures) to illuminate hell realms and guide souls. Simultaneously, he petitions for world peace, cessation of wars, incorruptible officials, prosperous citizens, harmonious weather, and empty prisons—that all living beings may receive the Dao's grace.

The document concludes with standard formalities: addressed to the Celestial Worthy of Supreme Oneness at the Eastern Extremity's Wondrous Strict Palace Palace, signed by the presiding priest (self-referenced as "this humble minister"), and properly sealed according to Daoist document protocols. The priest humbly acknowledges his presumption in submitting the petition, reflects on his shortcomings, and reverently awaits the Celestial Worthy's divine instructions.

This scripture is a petitionary text used in Daoist rituals, where a Daoist priest (referring to himself humbly as "your subject") conducts a Zhaijiao (purification ritual) to liberate wandering souls and repent for transgressions. Here's a modern interpretation of its key contents:

The priest begins by expressing gratitude for the Dao's boundless compassion, acknowledging his fortunate karmic connection from past lives that enabled him to establish a Daoist altar for cultivation at a specific location. Though dwelling in the mortal realm, he feels profoundly blessed to practice the Dao with ancestral protection, recognizing such profound De (Virtue) is hard to repay. As kalpic calamities and rebirth cycles continue endlessly, with countless souls drowning in seas of suffering, he understands that accumulating merit requires liberating ancestors and delivering beings from the underworld.

On an auspicious date, following the Dragon Heaven Illumination Great Method of the Qingwei lineage (an important Daoist school), he initiates a three-night Lian Du ritual. This ceremony aims to liberate various wandering spirits: victims of untimely deaths, wronged souls bearing grievances, as well as nature spirits inhabiting mountains, rivers, bamboo, trees, and temple deities—helping them transcend underworld suffering and attain favorable rebirths.

Concurrently, the priest prays for his ancestors, parents, relatives, teachers, and fellow cultivators to find peace and swiftly realize the eternal Dao. He repents for his own transgressions to dissolve karmic obstacles, welcome blessings, and strengthen his Daoist connection. May his practice proceed without demonic interference, attaining purity and tranquility to ultimately realize the supreme Dao of sublime emptiness.

Prior to the ritual, he has already petitioned the Eastern Pole Azure Empyrean Sovereign (a Daoist deity overseeing soul salvation), but dares not act presumptuously. Thus he respectfully prepares this document, entreating the Qingwei patriarchs and Daoist deities including:

The Qingwei lineage's Primordial Marvelous Transformation Sovereign, Great Primordial Celestial Lords, Purple Palace Grand Emperor of Mount Tai, and other celestial dignitaries;

Jade Pure Primordial Master Vermilion Sun Celestial Lord, Purple Sun Great Teaching Patriarch of the Jade Hall, and other lineage founders;

Three Heavens Teaching Master Zhengyi's Silent Response Manifest Protection True Lord, High Origin Illuminating Dharma King, and other important Daoist divinities;

Successive generations of Tianshi (Celestial Masters) from the Zhengyi (Orthodox Unity) tradition;

Immortal Duke of the Supreme Ultimate's Left Palace, Grand Historiarch Immortal of the Nine Provinces, and other transcendents.

The text concludes by beseeching the patriarchs' compassionate approval to permit his personal petition. This scripture exemplifies Daoist soteriological rituals for underworld salvation and repentant cultivation, embodying the tradition's universal salvific compassion.

This scripture is a memorial presented by a Daoist priest to the deities during salvation rituals, primarily requesting divine assistance in liberating souls from purgatory.

The priest first reverently petitions for the issuance of Fulu (talismanic decrees used to summon celestial forces), beseeching the cooperation of the Five Directional Emperors, the Three Officials (Heavenly Official, Earthly Official, and Water Official), and all underworld departments including the Four Bureaus and Nine Offices—encompassing the Water Palace, Thunder Ministry, Five Sacred Mountains, Nine Nether Hells, and City God Temples—all institutions governing the registers of life and death or confining departed souls. Special appeals are made to pardon the transgressions of the priest's ancestors, parents, teachers, and relatives, eradicating their negative karma.

For the living, the prayer seeks enlightenment in Daoist truth and cultivation of virtuous roots; for the deceased, rebirth in human form or liberation from hell realms. The priest vows to conduct monthly ritual refinements for all categories of wandering souls—those wrongfully killed, war casualties, imprisoned spirits, as well as nature spirits inhabiting mountains/rivers/bamboo groves and temple deities.

The text then enumerates the deities to be summoned: Thunder Generals Gou Liuji and Bi Zongyuan; Commanders Zhao Zhongming and Wang Yan; Talisman Messenger Xu Heng; Fire Bell Heavenly Lord Liu Ming; Divine Tiger Saints He Chang and Qiao Xun; along with officials overseeing water-fire refinement rituals, celestial physicians, and birth-watching spirits. These beings are entreated to descend to the ritual platform and assist as directed.

During specific ritual segments, the priest requests the infusion of Dao-Qi (primordial energy) to empower talismans and incantations, while emitting wisdom-light to illuminate hell realms and guide souls. Simultaneous appeals are made to the celestial officials of the Yellow Register Court (the heavenly bureau specializing in salvation) to oversee the refinement process and ensure successful soul elevation.

The conclusion expresses universal prayers: for cessation of warfare, just governance, prosperous livelihoods, favorable weather, and empty prisons—that all beings may receive the Dao's grace. The document closes with the submission date, priest's signature, and dispatch by divine messengers.

This scripture comprehensively demonstrates a Daoist salvation ritual's sequence—from deity invocation, sin absolution, and soul liberation to universal blessings—embodying the religion's compassionate ethos of worldly salvation and spiritual deliverance.

This scripture is a liturgical document format used by the Qingwei lineage (one of the major Daoist schools) during salvation rituals, containing several key components:

First is the cover format, addressed to the "Supreme Emperor of Mysterious Transformation and True Origin, Patriarch of Qingwei" (the highest deity venerated in Qingwei tradition) and the celestial beings under his guidance. The officiating Daoist priest signs the document, with the inner cover inscribed as "One Precious Missive" (qiongshu yi jian) and the outer cover specifying the celestial destination as "Qingwei Zhaoqing Palace" (the heavenly abode of the Qingwei lineage).

The main text begins with the officiating priest declaring his lineage affiliation as a disciple of a specific generation in the Qingwei tradition, humbly referring to himself as "an insignificant being like grass." He recounts his fortunate opportunity to practice Daoism due to past-life karma and describes establishing an altar at a specified location for cultivation. The text expresses gratitude for the ancestors' benevolence (De) and compassion for suffering spirits in the mortal world.

The document then details the ritual's timing, purpose, and content: selecting an auspicious day when the Southern Palace (Daoist celestial realm in the south) opens for salvation, followed by three consecutive nights of refining rituals (liandu) performed according to the "Great Qingwei Method of Dragon-Celestial Illumination." This ritual aims to liberate various wandering spirits—including war casualties, wrongfully executed prisoners, debt-bound souls, and nature spirits dwelling in mountains, rivers, bamboo groves, or abandoned shrines—guiding them from suffering toward favorable rebirth.

The conclusion states the dual purpose: first, to liberate the priest's ancestors, relatives, teachers, and friends, wishing them happiness; second, to confess personal transgressions, dissolve karmic obstacles (yezhang), and pray for smooth cultivation and disaster prevention. The priest humbly acknowledges his limited virtue (De) while bearing great responsibility, beseeching the celestial sages' compassion for ritual success.

The entire document embodies the Daoist compassion for universal salvation, practitioners' gratitude toward celestial masters and ancestors, while reflecting the specific content and religious significance of Daoist salvation rituals.

This scripture represents a formal petition submitted by a Daoist priest to celestial deities, conveying three primary layers of meaning:

First, the priest humbly acknowledges his limited cultivation and implores the Patriarchs (honored titles for enlightened predecessors in Daoism) to show mercy to this junior disciple. He requests their assistance in relaying his appeal to higher celestial realms. Specifically, he seeks the Heavenly Court to issue "Fulu mandates" (documents imbued with spiritual power) that would command various deities to assist in the salvation of departed souls. Mentioned here are the "Five Emperors and Three Officials" (referring to the Five Directional Heavenly Emperors and the Three Great Officials of Heaven, Earth, and Water), the "Four Bureaus and Nine Offices" (judicial institutions of the underworld), and the "Thunder Ministry" (the divine department governing thunder punishments).

Next, it enumerates in detail the souls requiring salvation: this includes the priest's ancestors, teachers, and relatives, as well as wandering ghosts, wrongfully deceased spirits, and even nature spirits like mountain and water entities. The petition requests that during monthly ritual assemblies, Thunder Ministry generals (such as Generals Gou Liuji and Bi Zongyuan) and specialized salvation deities (like the Celestial Healer and Birth-Watching Gods) be dispatched to assist.

Finally, it expresses a grander aspiration: through this ritual, the priest hopes not only to liberate departed souls but also to bring favorable weather, resolve legal disputes, and ultimately realize the ideal of "peace across land and sea." The conclusion shows particular reverence, with the priest anxiously acknowledging his presumption in disturbing divine majesty and pleading forgiveness for this act of bypassing proper hierarchical protocol.

Note: This exemplifies the classic Daoist "Qingci" literary style used for priestly communication with deities. The Thunder Ministry general system, Three Officials belief, and refinement rituals mentioned here all represent key elements of Thunder Method (Leifa) Daoism during the Song-Yuan period.

This is a formal document format used in Daoist rituals, primarily a petition (申状 shenzhuang) submitted by a disciple to the Three Officials Great Emperors (上元天官紫微大帝 the Upper Prime Celestial Official Purple Tenuity Emperor, 中元地官清虚大帝 the Middle Prime Earth Official Pure Emptiness Emperor, and 下元水官洞阴大帝 the Lower Prime Water Official Cavernous Yin Emperor).

The document begins with standard formalities: the date, the petitioner's humble identification ("具位小孙姓某" indicating the disciple's self-effacing address), and the recipient "宗师元上侍宸金阙昭凝妙道保仙元君" (a high-ranking Daoist immortal titled "Perfected Lord of Mysterious Dao and Preserved Immortality, Resplendent in the Golden Portal, Attendant of the Primordial Heights"). The petition adopts a double-sealed format, with the outer envelope bearing the delivery address "Golden Portal Resplendent Palace of the Venerable Master."

The main content involves the disciple's petition to the Three Officials: while cultivating practices in a certain location and preparing to conduct important rituals, apart from having already reported to the "慈尊 of the Eastern Pole" (referring to the Salvationist Heavenly Worthy of Great Compassion) and their lineage masters, they now specially submit this petition to the Three Officials. They earnestly request the Three Officials to issue sacred decrees informing all divine institutions across the Three Realms and Ten Directions (including the Yin-Yang Offices, the Fengdu Underworld, and mountain-river deities) to pardon the transgressions of the disciple's ancestors, parents, teachers, and relatives.

Specific supplications include: for the living - eliminating karmic obstructions and opening paths to immortality; for the deceased - salvation and rebirth with blessings and wisdom; and for souls lingering in the underworld - regular salvific rituals (祭炼 jilian) for their deliverance. Special mention is made of delivering various wandering ghosts, wronged souls, and natural spirits. The petition concludes with prayers for universal peace and cessation of warfare.

The term "祭炼 jilian" refers to Daoist salvation rituals where priests perform ceremonies to help souls transcend suffering. The "Three Officials Great Emperors" are major Daoist deities governing heaven, earth, and water realms respectively, overseeing human fortunes and the salvation of departed souls.

This scripture presents the standard format of a formal petition (shenzhuang) used in Daoist rituals, primarily addressed to the Three Officials (Sanguan Dadi)—the celestial deities governing Heaven, Earth, and Water realms—as well as to the Water Palace and Netherworld spirits to beseech their blessings. The content is divided into three main sections:

The first section submits the petition to the Three Primordial Officials of Three Grades (Sanyuan Sanpin Sanguan Dadi)—the Heaven Official who bestows blessings, the Earth Official who grants absolution, and the Water Official who relieves calamities. It prays for favorable weather, abundant harvests, the liberation of prisoners, and the extension of the Dao's grace to all living beings.

The second section addresses the petition to the Great Emperor of the Water Palace's Fusang Danlin (Fusang Palace, the abode of water deities in Daoist cosmology). It implores divine mercy to absolve the sins of ancestors, parents, teachers, and relatives, eradicating negative karma. For the living, it seeks enlightenment in Daoist cultivation and the accumulation of virtuous merits; for the deceased, rebirth with blessings and wisdom; and for souls still trapped in the underworld, swift deliverance. Additionally, it requests monthly rituals to liberate wandering ghosts, wronged spirits, and nature spirits inhabiting mountains, rivers, and plants.

The third section presents a similar petition to the Great Emperor of the Northern Yin Fengdu Palace (Fengdu, the Daoist administrative center of the underworld), with nearly identical content to the second section—seeking universal salvation, absolution, and deliverance for all beings.

The entire text embodies the Daoist compassionate ideal of universal salvation (jidu zhong sheng). Through this formal ritual document, devotees express pious supplications to celestial deities, hoping to harness divine power to achieve peace in the human realm and harmony between yin and yang realms. The petition follows strict bureaucratic conventions, including inner and outer seals, with precise addresses to specific divine palaces.

This scripture follows the standard format of Daoist salvation documents, petitioning underworld deities to pardon the sins of deceased souls. The content is divided into several sections:

First, it addresses all underworld institutions governing departed spirits—including the Ten Palaces of the Underworld (the ten courts of Diyu), Mount Luofeng (a sacred Daoist underworld mountain), and the Six Iron-Enclosed Caverns (hell realms)—requesting pardon for the sins of ancestors, parents, teachers, and relatives. It seeks to erase their karmic records of misdeeds. For the living, it prays they may comprehend the true meaning of immortal Dao; for the deceased, it wishes them rebirth in human form with blessings and wisdom; for souls still trapped in the underworld, it petitions their immediate salvation.

Next, it requires purification before monthly salvation rituals (zhaijiao), summoning all kinds of wandering souls: wronged men and women who died unjustly, victims of war, prisoners who perished in jail, suffering spirits, as well as deities trapped in mountains, rivers, bamboo groves, rocks, temples, and ancestral shrines—all to be gathered at the appointed time for deliverance.

The document then separately petitions the Great Emperor of the Eastern Peak (supreme among the Five Sacred Mountains, governing the underworld) and the Celestial Mandate Overseer (deity in charge of heavenly ordinances), requesting they issue commands to the Seventy-Five Underworld Bureaus, Twenty-Four Hells, and local mountain deities, grotto-heavens, city gods (chenghuang), and earth deities (tudi) to assist in the salvation process.

Finally, it includes an official notice from the local city god (chenghuang), verifying the petitioner’s identity and purpose, asking the deity to notify subordinate offices before monthly rituals and prioritize pardoning the sins of the petitioner’s ancestors and kin.

The entire text embodies the Daoist religious ideal of "appealing to the compassion of celestial venerables above while relieving the suffering of souls below." Through formal documentation, it bridges the realms of yin and yang, revealing a complete bureaucratic system of divine administration.

This scripture presents the official document format used in Daoist salvation rituals (Zhaijiao), comprising three distinct missives addressed to different deities:

The first document is issued to the City God (Cheng Huang, the local guardian deity), instructing him to summon all wandering souls within his jurisdiction to receive deliverance. This includes: unattended spirits lingering in the human realm, souls fallen in battle, wronged ghosts who died unjustly, as well as various supernatural beings inhabiting mountains, rivers, bamboo groves, wells, stones, ancestral halls and temples. The City God is commanded to dispatch underworld officers to escort these spirits collectively to the ritual altar for the Daoist priest's salvation ceremony.

The second serves as a supplementary directive specifically addressed to county-level City Gods, emphasizing the need to notify all villages, towns, streets, lanes and local temples within their jurisdiction. These entities are instructed to preliminarily absolve the spirits' transgressions in preparation for the salvation ritual.

The third document is addressed to specialized spirit-capturing deities like "Commissioner Xu Fu" and other divine generals, ordering them to search throughout the Three Realms for wandering souls. Their mandate covers: celestial prisons, hell realms, Fengdu (the Daoist underworld), the Blood Lake (realm of women who died in childbirth), and other underworld institutions, as well as local ancient battlefields and wilderness areas. They are to gather all lingering spirits: those who died in childbirth, victims of violent accidents, debtors who passed with unsettled accounts, wronged souls awaiting justice, along with nature spirits inhabiting sacred sites and temple deities - all must be brought to receive deliverance.

Each document concludes with the issuing authority "The Primordial Qi Thunder Ministry of Ten Thousand Spirits" (a Daoist thunder deity institution) and bears the priest's ritual seal with the dispatch date, affirming their sacred authority. In Daoist liturgy (Keyi), these documents function as official communiqués to underworld deities, demonstrating the tradition's sophisticated bureaucratic spiritual framework that mirrors imperial administrative systems.

On the designated days of altar-opening ceremonies each month, preparations must be made in advance. The nearby spirit troops should assemble on standby, ready to receive summons to the ritual platform where they will fulfill their duties and assist in the deliverance of wandering souls.

Special arrangements must be made to summon the officials in charge of Fulu (Daoist talismanic registers) and the celestial physicians responsible for Liandu (soul-refinement rituals). These divine beings will assist in completing the ceremonial refinement. After the ritual concludes, General Huoling Weilei and Celestial Lord Liu Fuguang will escort the liberated souls to the Southern Palace (the Daoist celestial realm that receives departed spirits).

This practice both promotes the Qingwei School's (an important Daoist lineage) merit of aiding the world and accumulates personal cultivation virtue, jointly advancing toward immortal attainment. The crucial point lies in sincere communion with the divine, never violating ritual protocols. This official dispatch is hereby issued.

This document is addressed to Celestial Emissary Xu of the Dragon Heaven Flying Essence Soul-Gathering Bureau for verification and execution, with date and the officiating priest's signature appended.

An additional supplementary document is attached for the Primordial Qi Myriad Spirits Thunder Office (the celestial thunder administration): As this concerns preparatory work for soul deliverance, we dare not make arbitrary decisions. Multiple memorials have been prepared and submitted to relevant celestial palaces and deities. We now specially request the designated divine officers to lead the Three Realms Direct Emissaries (celestial couriers) and Four Seasonal Merit Recorders (deities documenting merits and faults) to present these documents, seeking gracious approval to fulfill our Daoist vows of spreading the teachings and relieving suffering.

This supplementary document is issued to Celestial Emissary Yang of the Nine Heavens Swift Flames, to be coordinated with the Three Realms Seasonal Merit Recorders and local earth deities for implementation, again with date and priestly signature.

Prior to each month's altar-opening ceremony, an expediting document must also be issued: explaining the karmic circumstances of the priest establishing the ritual platform at a specific location. On the third day's Southern Palace deliverance ceremony, following the Qingwei School's Dragon Heaven Illuminating Great Method, various wandering souls, unresolved spirits, and karmic creditors throughout the dharma realm will be refined. This serves both to bless ancestors, relatives, teachers and fellow practitioners, and for personal repentance of transgressions, karmic obstacle removal, family protection, and advancement along the Daoist path. Beyond widespread announcements already made...

This is a Daoist memorial document (diewen) used in Zhaijiao (purification rituals) for the salvation of wandering souls. Its primary purpose is for the Daoist priest to petition the deities, requesting their assistance in performing the soul salvation ritual.

First, an auspicious date is selected to summon and refine orphaned spirits according to the Orthodox Ritual Tradition (Dafa). Specifically, petitions are made to the Compassionate Lord of the Eastern Pole (Taiyi Jiuku Tianzun, the deity specializing in soul salvation) and the ancestral masters of the Qingwei lineage, requesting the dispatch of divine officers such as the Great Sage of the Divine Tiger to gather souls requiring liberation. These include: orphaned souls of both genders from all clans, fallen soldiers, deceased prisoners, mountain and water spirits (jing of mountains, bamboo, trees, and stones), as well as various wandering ghosts from temples and shrines.

The document implores these spirits to gather at the ritual altar tonight to receive liberation and transcendence. It also invites the assistance of two Thunder Lords from the Shangqing pantheon—the Yin-Yang Goubi Thunder Generals, the Jade Purity's Water-Fire Generals Wang and Zhao, the Celestial Healing Officials (deities of healing), the Supervising Life Divine Officers (deities governing life), along with local deities such as City Gods (Chenghuang) and Earth Gods (Tudi) to jointly complete this salvation ritual.

Upon the ritual's conclusion, the Great General of the Nine Dipper's Yang Radiance Fire Bell and the Thunderous Liu Tianjun will escort these souls to the Southern Palace (Nangong, the Daoist celestial realm where immortals reside), enabling all lost souls to attain rebirth. This not only propagates the teachings of the Qingwei lineage (an important Daoist school) but also widely extends the grace of salvation.

The document specifically notes that it must be delivered to the Flying Primordial Soul-Summoning Officer Xu (the divine official responsible for gathering spirits) for verification and execution. The end includes the date and a space for the officiating priest's religious title.

The entire memorial demonstrates the complete process of a Daoist salvation ritual, where priests formally communicate with deities through official documents, mobilizing various divine generals and officers to collectively accomplish the work of liberating souls.