《太上助國救民總真祕要》Vol. 10

This scripture primarily documents the official document formats and transmission procedures of the "Shangqing Northern Pole Exorcism Bureau" in Daoist practice. The content is divided into two main sections:

The first section explains that when handling significant matters, Daoist practitioners must submit formal petitions to the deities, emphasizing the crucial importance of proper document formats that must be complete and standardized. It provides commonly used templates while allowing flexibility for adaptation in special circumstances by referencing similar formats.

The second section details two essential document formats:

The first is the "Disciple's Petition for Transmission Format" - an application form for students seeking to study under a master. This includes: The applicant must state their native place and full name, present ritual offerings (gifts for the master), and sincerely petition a Shangqing master. They must vow to study the "Orthodox Northern Pole Celestial Heart Method," pledging to assist the celestial order, support the state, heal the people, and exorcise evil forces. The disciple promises strict adherence to the master's teachings, never transmitting the methods to unqualified individuals, accepting personal punishment and ancestral repercussions for any violations. The document concludes with the date and signature.

The second is the "Disciple's Petition for Master Recommendation Format" - an application requesting a master's endorsement. This includes: The disciple states their native place and name, noting the date they petitioned a Shangqing master to transmit the "Celestial Heart Method" with the aspiration to assist cosmic transformation and save humanity. Having received the master's preliminary approval, they now seek formal recommendation from an accomplished teacher. The document expresses their sincere devotion as someone born in the Central Kingdom (China) wholly dedicated to the Dao, praising the master's profound understanding of Daoist methods, propagation of the Great Dao, and humanitarian work, while humbly requesting the master's recommendation for transmission.

These document formats reflect the rigorous transmission protocols and solemn master-disciple relationships in Song Dynasty Daoism, embodying the tradition's core principle of "assisting the state and saving the people."

This is a formal Daoist document for a disciple seeking initiation from a master, comprising two parts: the disciple's petition and the master's certification.

The disciple meticulously records his origins (village, county, and prefecture), birth details (year, month, day, and hour according to the Chinese zodiac), and his guardian stellar deity from the Big Dipper pantheon. Following initiation protocols, he presents symbolic offerings: nine taels of gold, a pair of gold rings, and a bolt of white silk—modern substitutes for ancient blood-oath rituals. Four taels of black thread replace the traditional severed hair, while seven taels of cinnabar stand in for the blood of sworn covenants.

Addressing the master (a Daoist priest proficient in Tianxin Zhengfa, the "Heavenly Heart Orthodox Method"), the disciple expresses his aspiration to learn this essential ritual system to assist cosmic harmony, relieve national crises, and aid the common people. Humbly acknowledging his limited understanding, he confesses inability to dispel calamities or create blessings, admitting negligence in practice with profound remorse. Now encountering the master's compassionate willingness to transmit the supreme Daoist teachings, he seeks liberation from worldly bondage. The disciple solemnly vows eternal gratitude, diligent practice, and acceptance of karmic retribution should he breach these commitments.

The document concludes with precise dating using imperial reign titles, maintaining rigorous formal structure.

The master's certification officially records: "Disciple [name] from [location] has presented ritual offerings seeking instruction in the Northern Pole Heavenly Heart Method" (a core exorcism and healing practice), pledging to assist cosmic order and benefit society. The master specifically notes the disciple's oath: to practice strictly as transmitted, never teaching unworthy recipients, with violation bringing misfortune upon himself and seven generations of ancestors. This document serves both as initiation record and sacred covenant, embodying the solemnity of Daoist transmission.

This is the formal document format used by a Daoist priest to petition the celestial realm for permission to transmit exorcism rituals. The priest provides detailed information about the disciple: this individual possesses an inherently pure nature, harbors virtuous intentions, has long been devotedly making offerings to the Daoist deities (Gaozhen), has taken refuge in the Great Dao (Da Dao), and aspires to help the common people while seeking to study orthodox methods (Zhengfa) including the Three Lights (Sanguang), the Northern Dipper (Beidou), the Great Sage of Tian Gang (Tiangang Dasheng), Zhenwu, Heisha, and Tianfu magical arts.

The priest petitions the celestial court for approval on three matters: first, to confer upon this disciple an official position in the Exorcism Bureau (Quxie Yuan); second, to issue the seal design of the North Pole Exorcism Bureau (Beiji Quxie Yuan) along with corresponding talismanic incantations (Fulu koujue); and third, to dispatch divine generals and soldiers from Mount Tai (Taishan Shenjiang Libing) to assist in ritual operations. The document particularly emphasizes that all procedures strictly adhere to regulations, with no presumptuous actions taken independently, and earnestly requests approval from the Three Supreme Pure Ones (Taiqing Dadi, Shangqing Dadi, Yuqing Shangdi).

The latter section presents the accompanying official document templates: including the dispatch order for the day's duty officer (Gongcao Shizhe) when submitting the memorial, requiring prompt delivery to the celestial administrative bureau (Tianshu Yuan) without delay or damage en route; as well as the template for the official report to the Lord of Mount Tai Prefecture (Taishan Fujun), detailing the disciple's basic information, approved transmission of the Celestial Heart Orthodox Method (Tianxin Zhengfa - an important Daoist ritual system), and forthcoming appointment to the Exorcism Bureau.

The frequently mentioned "North Pole Exorcism Bureau" represents a crucial Daoist judicial institution responsible for subduing malevolent spirits, while "Celestial Heart Orthodox Method" refers to the influential Daoist ritual tradition prevalent during the Song Dynasty that emphasizes summoning divine generals through talismans (Fulu) for exorcism and healing. This complete set of documents demonstrates the rigorous procedures in Daoist ritual transmission, requiring systematic petitions to celestial authorities for approval, accompanied by comprehensive divine appointments and spiritual support systems.

This passage discusses several formal document formats submitted by the Daoist Exorcism Bureau (an institution specialized in dispelling evil spirits) to higher deities. The first is an application addressed to the Great Deity of Mount Tai, the Benevolent and Sacred Emperor of Eastern Peak (a major Daoist deity governing human life and death), which contains:

The Exorcism Bureau has properly transmitted Daoist methods to a certain practitioner and now officially notifies all deities across the Three Realms. This includes the City God, deities of the Five Sacred Mountains and Four Great Rivers, guardians of famous mountains, and local earth gods of temples and communities—all must acknowledge this newly initiated practitioner. When he heals illnesses or exorcises evil spirits, all deities must assist him in subduing demons. The document also requests the dispatch of two powerful divine generals and one thousand spirit soldiers to serve under this practitioner's command.

The text mentions conferring upon the practitioner the "Seal of the Great Dharma Master of the Capital Heaven" and a personal signature seal. These seals have unique designs differing from other talismanic stamps, serving to authenticate future correspondence and prevent forgery.

Three standard document formats are appended:

1. The formal application format for the Great Deity of Mount Tai

2. A travel permit for earth gods along the delivery route, demanding expedited transmission without delay

3. A memorial format addressed to the Celestial Pivot Court (the administrative body of the Daoist celestial bureaucracy)

All documents must specify exact dates and purposes, bearing the official signature and seal of the Exorcism Bureau's director. This entire process demonstrates the rigorous nature of Daoist ritual transmission, requiring cosmic witnesses and divine cooperation.

(Note: In the original text, "某乙" serves as a placeholder to be replaced with actual names; "花押" refers to personalized signatures; "实封" denotes sealed official documents)

This is a template for Daoist rain-praying ritual documents, divided into three sections:

The first section presents the memorial format for rain petitions. The Daoist priest (religious officiant) addresses Heaven in the manner of a subject submitting a report: A specified prefecture/county has suffered prolonged drought causing crops to wither, leaving commoners unable to pay taxes and families facing starvation. Having verified the situation, the priest humbly requests the Three Pure Ones (Sanqing, the highest Daoist deities: Great Emperor of Supreme Clarity, Great Emperor of Grand Clarity, and Jade Pure God) to issue a decree dispatching the Six Ding and Six Jia (Daoist guardian generals), the Thunder God and Lightning Mother, the Wind Earl and Rain Master, celestial soldiers and generals, along with the Five Directional Dragon Kings to swiftly send nourishing rain. The priest has already established purification rituals (Zhaijiao) at a specified location to seek divine response, hereby submitting this memorial.

The second section contains the official dispatch to the Rain Ministry. Issued by the Northern Pole Academy for Expelling Evil (Daoist institution governing exorcism), this document commands all cloud, thunder and rain deities to immediately release abundant rainfall over designated areas to save farmlands and crops, ensuring the livelihood of commoners. It specifically notes that a memorial has been submitted to the Heavenly Emperor (supreme Daoist deity) with accompanying ritual petitions.

The third section provides the format for exorcism documents. Used to treat patients afflicted by corpse-demons and evil spirits, it orders all haunting entities—including unsettled corpses (unburied souls), mountain spirits and tree demons, kitchen gods and earth deities, ancestral ghosts—to immediately vacate the patient's residence and cease causing harm. The evil spirits are commanded to seek dwelling elsewhere, allowing the patient's spirit to return and illness to be cured.

Each document concludes with the date and must bear the presiding priest's full name and religious title. These texts exemplify the Daoist religious function of aiding the world and delivering beings, employing sacred documents to mediate between Heaven and humanity while harmonizing natural and human affairs.

This scripture presents the official documentation format for Daoist exorcism and healing rituals, comprising three standardized types of expulsion documents:

The first document is addressed to household guardian deities. It commands the Director of Fate (Si Ming, the deity governing lifespan), the Five Paths deities (Wu Dao, five directional spirits), and the local Earth God (Tudi Shen) to immediately suppress the haunting evil spirits. These malevolent entities and any rogue divine officials must be punished severely and reported to the Great Emperor of the Eastern Peak (Dongyue Dadi, ruler of the underworld) to permanently sever their life force.

The second document concerns epidemic control. Issued by the Northern Pole Exorcism Bureau (Beiji Quxie Yuan, Daoist exorcism institution), it orders plague messengers to withdraw diseases from specified households. The text demands restoration of the patient's 84,000 body deities (Bawan Sisi Shen Shen, all divine entities within the human form) and the Five Viscera-Six Bowels deities (Wuzang Liufu Shenjun), expelling internal toxins and recalling the Three Hun and Seven Po souls. Crucially, it specifies that if the patient's destined lifespan has expired, this must be truthfully reported; if not, no wrongful seizure of life is permitted.

The third document treats "consumptive corpse disease" (Chuanshi Lao, tuberculosis-like contagion). It first petitions the Eastern Peak Emperor, explaining the patient's unresolved condition despite medication and good deeds, suggesting harassment by corpse-transmitting ghosts. The Northern Pole Exorcism Bureau has established a Celestial Prison (Tianyu, ghost-confinement boundary) at the residence, requesting the Eastern Peak to dispatch divine generals to cooperate with local City God (Chenghuang), Director of Fate, and other deities to swiftly arrest the haunting spirits for Celestial Prison detention.

Each document concludes with the issuing institution's seal, date, and signatures, demonstrating the ritual precision and sacred authority of Daoist exorcism. These texts reflect the distinctive Daoist worldview that associates illness with spirit disturbances, requiring resolution through sacred bureaucratic procedures.

This is an official document issued by the Beiji Quxie Yuan (the Pole Star Demon Expulsion Bureau, a specialized Taoist institution for exorcism), consisting of two parts: a forwarding notice (zhuan die) and an operational directive (tie). The first half serves as a travel notification to local deities along the route:

The Beiji Quxie Yuan is dispatching officers from [prefecture/county] to [destination] to handle official matters, covering approximately [distance] li. Recognizing that local Earth Gods (Diqi) may be unaware of this official mission and considering potential threats from lurking tigers, wolves, malevolent ghosts, and evil spirits along the journey, this forwarding notice is hereby issued. All mountain, forest, temple, spring, cave, and pond deities within the jurisdictions of the passing regions must strictly control the ghosts and spirits under their governance, ensuring no interference with our official business. Every spirit under their authority must await orders along the route. Any disobedience shall result in the offending entities being immediately escorted by road deities to Mount Tai (the Taoist underworld) for severe judgment.

The latter half constitutes a spirit-apprehension order addressed to local Earth Gods, Siming (Controllers of Fate), and Wudao Jiangjun (Generals of the Five Paths):

Following a household's petition dated [month/day], reporting disturbances caused by shape-shifting demons, mountain spirits, Wutong ghosts (folkloric evil deities), and other malevolent gatherings that current rituals cannot subdue, this Bureau expresses grave concern for human lives. Hereby decreed: The local Earth Gods, Controllers of Fate, and Generals of the Five Paths must immediately investigate the origins and motives of these haunting entities and maintain strict surveillance over the afflicted.

The document concludes with instructions for local Earth Gods to deliver and execute the order, bearing both the officiating priest's seal and vermilion endorsements (zhu pi), exemplifying the bureaucratic correspondence between Taoist administrative systems and the spirit world. Such documents reflect the Song Dynasty Taoist characteristic of applying bureaucratic protocols to religious practice, where priests formally mobilize divine forces through official paperwork to eliminate public harm.

This scripture details the specific procedures for Daoist exorcism rituals, which are divided into three main parts:

The first part involves issuing an official notice (tie) to the local Earth God (Tudi Shen). This document commands the Earth God to cooperate with the City God (Chenghuang, the guardian deity of the city) and divine generals in capturing malevolent spirits causing disturbances. Should the spirits escape or the task be poorly executed, the responsible deities will be held accountable. The notice must conclude with the issuance date and the officiating priest's religious title and signature.

The second part consists of a formal dispatch (die) addressed to the City God. When petitioners seek help at a Daoist temple, the priest records the case details before issuing this document, instructing the City God to deploy divine generals with their troops to resolve the matter. For spirit capture cases, the dispatch demands investigation into the disturbance's cause and subsequent imprisonment; for exorcism-healing cases, it requires tracing the affliction's origin. Like the notice, this dispatch must bear the date and priest's credentials.

The third part specifies the official format for transporting captured spirits. After interrogating and identifying the troublemaking ghosts, the priest issues this document to the City God, demanding punishment according to celestial laws. Particular emphasis is placed on documenting the spirits' transgressions in detail to facilitate lawful judgment.

All documents follow a standardized format: the header identifies the recipient (e.g., "To the City God of [Location]"), the body describes the case and required actions, and the closing includes issuance details and priestly credentials. The text mentions the "Northern Pole Exorcism Bureau" (Beiji Quxie Yuan), a specialized Daoist institution for spirit expulsion, and "vermilion endorsements" (zhu pi) referring to red-ink annotations. This systematic process reflects the ritual precision and sacred nature of Daoist exorcism practices.

This document presents a sample format for Daoist exorcism ritual paperwork, comprising three primary forms:

The first section is an official dispatch addressed to the Wudao Duan (Five Paths Judicial Office, the underworld tribunal), requesting their compliance with the imperial decree to handle malevolent disturbances. It instructs the City God (local guardian deity) and neighboring temples to provide assistance. The document concludes with the issuance date, space for the ritual master's signature, and a reserved area for vermilion annotations.

The second portion is a troop requisition document from the Beiji Quxie Yuan (Northern Pole Exorcism Bureau, a Daoist institution) to a specific temple. It details the case of an individual afflicted by evil influences in a particular location, formally requesting the temple to dispatch a specified number of divine generals and spirit soldiers to establish an altar at the designated site for joint demon suppression. The text emphasizes instructing the divine generals to strictly follow protocol, with promised rewards based on performance. Again, it includes the date and space for the master's seal.

The third section demonstrates the format of a "Gangai" petition (a protective ritual). It records how an official, responding to a citizen's petition regarding family members facing inauspicious astrological influences, formally submits their names and birth details to the Big Dipper Deity and the Lord of Mount Tai (deities governing life and death). The document notifies the local City God to deploy protective divine generals, guaranteeing safety for one year before lifting the protection. It meticulously records the protected individuals' personal information and ritual orientation.

These documents reveal the complete bureaucratic process through which Daoism addresses human calamities via its sacred administrative system. From case reporting and divine troop deployment to protective implementation, they form a standardized paperwork system for celestial communication, demonstrating how Daoist ritual operates as a parallel spiritual governance structure.

This document presents the standard format for a Daoist petition used in exorcism and blessing rituals. It records the procedure through which devotees seek protection from the Northern Dipper's Seven Royal Palaces and the Sacred Mountain God (Taishan) via the Northern Pole Exorcism Bureau (a specialized Daoist institution responsible for warding off evil and dispelling calamities).

The petitioner must first provide personal details: their full name and birth information according to the Chinese calendrical system (e.g., "born in the jiazi year, on such-and-such month, day, and hour"). This information is then "entrusted" to the corresponding Northern Dipper star palace. For instance, those born in the year of the ox or boar will have their life destiny registered at the Second Star Palace of the Northern Dipper, the residence of the Minister of the Giant Gate. Daoist cosmology holds that each of the seven stars governs specific destiny palaces that oversee human fortunes and misfortunes.

The Daoist priest composes the petition following a fixed format, seeking approval from the Great Pure Lord (Taiqing), the Supreme Pure Lord (Shangqing), and the Jade Pure Emperor (Yuqing) — collectively known as the Three Pure Ones (Sanqing) in Daoism. The document formally requests the Northern Dipper's Seven Royal Palaces and the Lord of Mount Tai to dispatch divine generals to provide "Gangai" protection — an invisible shield of divine power capable of repelling malignant stars and evil influences.

The operational procedure involves: After submitting the petition, the Northern Pole Exorcism Bureau will arrange a "Linggai" protective boundary in specific directions according to the petitioner's birth chart. Simultaneously, official documents are sent to the Lord of Mount Tai, requesting the mobilization of local City Gods (Chenghuang) and related deities for joint patrol protection. The petition guarantees one year of protection free from disasters, after which a "Jiao ritual" (Zhaijiao, a Daoist ceremony to thank the deities) must be performed to dissolve the Gangai shield and express gratitude for divine grace.

The document concludes with precise notation of the date, the priest's full name, and official title, maintaining rigorous formal standards. This ritual exemplifies the Daoist concept of "cosmic resonance between heaven and humanity" (Tianren ganying), where specific ceremonies serve to communicate with deities and adjust personal destiny.

This scripture documents a complete Daoist ritual process for warding off evil and protecting the people, consisting of three main components:

The first part is the petition submitted to the deities. The Daoist priest meticulously records the establishment of an altar (法坛) at a specific location and orientation, then reports to the Palace of the Northern Dipper (北斗七星宫) and the Celestial Emperor of Benevolent Sageliness at Mount Tai's Heavenly Qi Peak (东岳泰山天齐仁圣帝) - important Daoist deities. The petition requests the dispatch of capable City God generals (城隍神将) from the local prefecture and county, each required to pledge a military oath before promptly proceeding to the designated household. These divine generals must collaborate with the household's tutelary deities, the Director of Fate (司命神), the Five Paths Generals (五道将军) guarding the cardinal directions, and the local Earth God (土地神) to maintain constant vigilance, ensuring the family's safety from calamities throughout the year. At year's end, a thanksgiving ritual (醮礼) must be performed.

The second part constitutes the deployment orders for the divine generals. Issued by the Northern Pole Exorcism Bureau (北极驱邪院) - a key Daoist ritual institution - it states that on a specified date, a request was made to the Mount Tai deity for dispatching protective generals to a particular household. Now that the protective term has concluded, these generals must be recalled. The document confirms the generals' successful completion of their duties and officially orders their return to original posts.

The third part contains the replacement orders for the divine generals. Also issued by the Northern Pole Exorcism Bureau, it explains that the previously assigned generals have completed their protective term and new generals must be dispatched to continue the protective mission.

This complete set of documents reveals the comprehensive Song Dynasty Daoist process for dispelling calamities: first establishing the ritual altar, then formally dispatching divine generals through official documents, conducting regular rotations, and concluding with year-end thanksgiving ceremonies. The rigorously structured documents demonstrate the characteristic integration of Daoist ritual practice with administrative documentation.

This text contains two official document templates from the Daoist scripture Taishang Zhuguo Jiumin Zongzhen Miyao, recording formal correspondence formats used by Daoist priests to communicate with the divine realm.

The first document is a petition submitted to the Sacred Emperor of Mount Tai (Dongyue Taishan Tianqi Rensheng Di). It states that two previously dispatched divine generals (the Commanding General and the Assistant General) had led one thousand divine troops in assisting the Daoist temple with protective duties for one year, and now their term has concluded, requiring replacements. The temple solemnly requests the dispatch of two new, highly capable divine generals and another thousand troops to take over. The new generals must remain ready for orders at all times, demonstrating their divine powers when subduing evil spirits and alleviating disasters among the people. They must promptly heal the sick and refrain from abandoning their posts. At the end of the next annual term, another rotation will occur, and the generals are required to manifest their presence immediately upon arrival for proper oversight.

The second document is a notice of rewards issued by the Northern Pole Exorcism Bureau (Beiji Quxie Yuan). The temple selects an auspicious day and hour to prepare offerings of wine, food, money (or paper horses and other ritual items) to reward the divine generals and troops sent by Mount Tai (including both departing and newly arriving units). If the ritual is performed for a patron, the donor’s name must be clearly stated. The notice demands that all divine troops assemble punctually and adhere to ritual protocols.

Finally, several standard document formats are listed: petitions ("申") for addressing the Five Sacred Emperors of the Peaks and senior priests; internal temple memos ("牒"); relay notices ("引帖") for local earth deities to transmit documents; official dispatches ("关牒") for communication with underworld and water palace authorities; and specific documents for the annual duty rotation of celestial messengers. These formats reflect the meticulous bureaucratic system governing Daoist communication with the divine realm.

This passage discusses the various types of documents used in Daoist rituals and their corresponding deity systems. The content is divided into several key sections:

First, it explains the purposes of different ritual documents. For instance, the "Dispatch Pass" (Guan Yin Tie) is used to communicate with the Six Ding Divine Generals and the Grand Duke Jupiter (Tai Sui Shen), while the "Summons Slip" (Yin Tie Zha Zi) connects with local earth deities and household deities overseeing family fortunes (Jia Zhai Si Ming Shen). Different documents correspond to distinct deity systems—sacred mountains and blessed lands require the "Six Jia Six Ding Dispatch," while controlling ghosts and spirits involves invoking the Eastern Peak Divine Generals.

The second section details document formats for specific circumstances. To liberate wandering souls, one uses the "Dispatch to the Hell Realm" (Die Di Yu Dao). Recording merits requires the "Merit Measurement Dispatch" (Die Jiao Liang An), and addressing major calamities calls for the "Witness Certification Dispatch" (Die Sheng Zheng Jian An). There are also specialized documents for specific issues like persistent fevers, premature death, or lost property.

The third section outlines the division of labor among divine judges. Civil officials of the seventh rank and above fall under the jurisdiction of Heavenly Judge Huo, while military officials of the same rank are overseen by Heavenly Judge Li. The water deity system is divided into the Four Great Rivers (Yangtze, Yellow, Huai, and Ji Rivers) and the Nine River Emperors, each with distinct titles such as "Wide-Source King of the Yangtze" (Jiang Du Guang Yuan Wang) or "Numinous-Source King of the Yellow River" (He Du Ling Yuan Wang).

Finally, the text emphasizes the need for caution in handling these documents. Decisions must be based on the severity of the matter and the virtue (De) of those involved. Even punishments like the Mountain of Knives or the Cauldron of Oil in hell are only administered after judges examine the individual's moral conduct in life. All documents must adhere to proper rank specifications and follow correct bureaucratic formats.

The Taishang Zhuguo Jiumin Zongzhen Miyao (Supreme Secret Essentials for Aiding the Nation and Saving the People) is a crucial Daoist scripture. Its tenth and final volume primarily documents the esoteric methods for "aiding the nation and saving the people" in Daoist practice. "Taishang" refers to the supreme deity Taishang Laojun (Lord Lao the Most High), while "Zongzhen Miyao" signifies the compilation of the most authentic and essential techniques.

At its core, this scripture advocates using Daoist rituals and cultivation to stabilize the state and relieve suffering among the populace. As the concluding volume, it likely synthesizes the most vital practical methods from the entire text—including disaster-averting blessings, exorcisms, healing techniques—alongside the fundamental spiritual principles guiding Daoist practitioners in their worldly beneficence. In ancient society, these teachings served tangible social functions, embodying Daoism's characteristic commitment to "engaging with the world to save others."

It's important to note that such "secret essentials" (miyao) in Daoist scriptures often require oral transmission from master to disciple for genuine mastery, with written records merely scratching the surface. Modern readers should contextualize these practices within their historical framework, recognizing their rationality within ancient cosmological systems rather than dismissing them outright as superstition.