《靈寶文檢》Vol. 21

The Lingbao Literary Compendium, Volume Six: A Plain-Language Explanation

The Supreme Clarity Lingbao Literary Compendium, Volume Six

Compiled by Jin Tiyuan, a true adept of the Southern Office of Law Enforcement and Keeper of the Secret Registers of the Lingbao Central Covenant

Revised by Guling Buyunfang

Further collated by Chen Fuxuan Hanpu, a later student of Jinxi

Documents for Yin Rituals

(The paper used for memorials, petitions, formal declarations, and ritual invocations should be one chi and two cun in height.)

The Imperial Titles of the Nine Sovereigns

The Great Sage Celestial Worthy of Primordial Beginning, the Natural High Perfected of the Golden Palace of the Great Dao of Dongzhen (written below “Golden Palace”)

From the One Qi of Primordial Beginning, Heaven, Earth, and humanity—the “Three Powers”—came into being. At the beginning of the Longhan kalpa, he expounded the Dao of Dongzhen, bringing enlightenment to the human and heavenly realms and becoming the ancestor of the myriad Dao.

The Great Sage Celestial Worthy of the Lingbao, the Jade-Court Primordial Sovereign Dao Lord of the Great Dao of Dongxuan (written below “Golden Palace”)

The Dao Lord descended to the heavenly kingdom of Yufen and received the teachings of Primordial Beginning. During the Chiming kalpa, he expounded the Dao of Dongxuan and saved all beings.

The Great Sage Celestial Worthy of the Descent into the World, the Mysterious Origin Old Lord of the Golden Palace of the Great Dao of Dongshen (written below “Golden Palace”)

Since the opening of Heaven and Earth, the Old Lord has served in successive ages as teacher to emperors and kings. During the Kaihuang kalpa, he expounded the Dao of Dongshen. By command of Primordial Beginning, he descended into the world during the Shang and Zhou dynasties to guide and enlighten all beings.

The Jade Emperor, Supreme Sovereign of Vast Heaven, who Opens Heaven, Holds the Talisman, Governs the Calendar, and Embodies the True Dao (written below “Jade Steps”)

The Jade Emperor is the Vast Heaven Supreme Sovereign revered in the imperial court’s sacrifices to Heaven at the Circular Mound; he is also the Lord of Creation. Zhenwu once revealed: “I stood in attendance beside the Jade Emperor and saw only red clouds billowing in the Hall of Bright Clarity. That is where the Supreme Sovereign presides. I have never seen the Jade Emperor’s true appearance.”

The Great Emperor of Longevity of the Southern Pole and Taiwei

The Southern Pole is the star that governs longevity in the heavens. The emperor of the Taiwei lineage bears the title “Everlasting Turtle Longevity.” The vital force of longevity rises from the eight directions; he is its sovereign, and Heaven and Earth call this the virtue of longevity.

The Great Emperor of the Celestial Sovereign of Ziwei in the Central Palace

Among the stars in the mouth of Gouchen is one called the Celestial Sovereign. Its spirit holds the radiant jade treasure in its mouth and commands the multitude of spirits.

The Great Emperor of the Northern Pole of Ziwei in the Middle Heaven

The Northern Pole has five stars. The two in the middle are the Great Emperor of Ziwei, also called the Northern Dipper’s Pole. Hence the saying, “He remains in his place, and the multitude of stars bow toward him.” The other four stars serve as assistants, determining the proper courses and receiving their commands.

Note: This volume concerns the prescribed forms for Lingbao Zhaijiao ritual documents. Yin rituals are Zhaijiao ceremonies held at night or on days associated with Yin. A memorial is a formal petition presented to the heavenly court. The “Nine Sovereigns” listed here are the honored celestial titles invoked at the head of ritual memorials. The text gives only seven titles here, each with an explanatory note; the remaining titles may appear in other volumes.

The Empress of the Earth, Honored as the Sovereign Earth Deity (Below the Jade Palace)

The Sovereign Earth Deity, who bears Heaven’s mandate, models herself on its order, and shines with abundant De (Virtue/Power)—the divine embodiment of the receptive virtue of Earth revered in Daoism.

Note: Houtu is the Sovereign Earth Deity worshiped by the imperial court at the Altar of Earth. Revered by kings, she is joined with the High God as “Heaven the Father and Earth the Mother.”

The Sacred Queen of Primordial Heaven, Who Proclaims the Numinous and Reveals Her Blessings (Below the Jade Palace)

The Sacred Queen of Primordial Heaven, who proclaims the numinous and reveals her blessings—a title of honor for a female deity of Heaven.

Note: The Sacred Queen is the source from which the royal Qi (vital energy) of rulers in Heaven and on Earth issues forth. She is the ancestral root and the mother of all beings.

Petition Inviting the Nine Sovereigns

[No official title given above.] I, the humble cleric [name], submit this petition: a Daoist household, [name], is conducting a Daoist ritual service and petitions the sacred presence to attend.

I, the Ritual Master [name], respectfully state: Before the Nine Sovereigns beneath the Golden Palace, I, your servant, presume to submit this petition on behalf of [state the petitioner’s native place and other details], a patron of the Daoist fast, [name; briefly state the purpose]. On [date and time], at [location], an altar was opened, and I and others were commissioned to conduct one offering of [name of ritual service]. At the hour of Chou on [date], one Zhaijiao (purification ritual) was to be performed, inviting the High Perfected to descend. All appointed seats have now been filled, and the rite is ready to conclude.

Now we have reverently purified the altar grounds and solemnly begun the liturgy. I am unworthy and ordinary, yet have mistakenly been admitted to the registers of the ritual tradition. My office is to deliver beings from suffering and, looking upward, to assist the process by which life is generated. Whenever anyone entrusts us with a sincere appeal, how could we fail to present it above?

I, [name], am sincerely fearful and apprehensive, bowing my head to the ground. I humbly hope you will graciously turn your sacred attention to us and look down upon the concerns of ordinary people; extend your compassion and pity, incline your merciful light and descend to our altar. In this way, may the hopes of humans and Heaven alike be fulfilled, and may blessings spread through [the household, the state, and those visible and unseen], so that the merits of this Zhaijiao may be brought to a harmonious and complete conclusion.

I, [name], am overwhelmed as I look toward Heaven and long for the sacred presence, filled with urgent trepidation. I respectfully prepare this petition and submit it for your consideration.

I, [name], am sincerely fearful and apprehensive, bowing my head to the ground. Respectfully submitted.

Petition for the Five Refinements of the Corpse into Life

(For a Daoist who bears registers and is approaching bodily transcendence)

I, [name and official standing], am sincerely fearful and apprehensive. I bow my head to the ground, prostrate myself, and make a hundred bows as I respectfully submit this petition.

I humbly reflect: By good fortune, I have benefited from causes planted in a former existence and have been permitted, beyond my merit, to assist in the wondrous transformation. I vowed to proclaim deliverance widely and have presumed to assist the generation of life above. My transgressions are as deep as an abyss; my merits are not worth a hair’s breadth. Still, I pray that your grace may moisten me and that you may humbly grant me forbearance.

I respectfully state that, according to [state the purpose], I received and bore the registers on the day I was born, and have kept them throughout my life…

[The following text continues with the ritual circumstances as in the original. The petition follows the same form: presenting the petitioner’s circumstances, requesting divine attention, and praying for the rite to reach a complete and successful conclusion.]

This passage from the Daoist scripture Lingbao Wenjian documents the zhaijiao (purification ritual) liturgy for the salvation of deceased souls, specifically describing the reasons and supplications for performing the "Lingbao Liberation Through Five Refinements for Revitalizing the Corpse" ritual for a departed Daoist practitioner.

The deceased had practiced the "Lingbao Celestial Scripts, Divine Empyrean Five Thunder, and Earth Deities Great Methods of Various Ranks," yet his cultivation remained shallow (he described himself as "a novice with insufficient Dao attainment and incomplete immortal qualification")—unable to achieve the ability to ride clouds and mists. He passed away on a specific date at several decades of age. Following the standards of the Three Caverns (Dongzhen/Dongxuan/Dongshen) scriptures, his coffin had been inscribed with protective talismans to safeguard his shen (spirit), and an auspicious date was now chosen for reburial.

The presiding ritual master (identified as "Your Servant So-and-So") expressed deep concern, as the deceased had failed to perfect his merits during life and frequently violated precepts: he transgressed prohibitions during important Daoist festivals (such as the Yuanla gatherings) and neglected daily worship obligations while practicing scripture recitation and ritual methods. More gravely, his memorials submitted to the celestial court (flying petitions and memorials) might have offended the immortals, and his ritual violations during zhaijiao ceremonies could have angered divine officials—resulting in the Mysterious Tribunal (Daoist underworld bureaucracy) recording his offenses in the Black Registers.

With utmost reverence, the master petitioned the Three Pure Ones (Sanqing), beseeching the Supreme Limitless Great Dao to manifest compassion and bestow special grace: first, to request the guidance of a certain Perfected Master in receiving the deceased's soul; second, to properly conduct the ritual according to the True Codes liturgy; and third, to pardon the deceased's violations of the "Three Officials' Nine Bureaus and One Hundred Twenty Departments" statutes (the celestial evaluation system under the Heaven-Earth-Water Three Officials) and the "Four Poles Bright Codes and Three Grades Cavern Precepts" (essential Daoist commandments)—thereby sparing him from sinking into the dark underworld.

The supplication concludes by imploring the supreme sages of the Golden Portal and Jade Steps (honorific terms for the highest celestial realm) to show mercy, assisting the departed soul in traversing the Great Yin (the postmortem realm) to attain rebirth and ultimately soar freely through the vast empyrean. The entire document embodies the Daoist religious sentiment of "benefiting both the living and the dead," demonstrating the faith-based practice of saving souls through zhaijiao rituals.

This scripture describes a ritual document from the Lingbao (Numinous Treasure) tradition of Daoism, one of the major Daoist schools, for the salvation of deceased souls. The essence is as follows:

The primordial Qi (Dao-energy) from the supreme Jade Purity Heaven (the highest Daoist celestial realm) and the sacred radiance of the Lingbao tradition envelop the deceased (name to be inserted), assisting in cleansing karmic transgressions from their soul and severing ties with negative rebirth paths. Special supplication is made to all divine beings throughout the ten directions and three realms (the entire cosmos) to collectively absolve the deceased's transgressions committed through body, speech, and mind (the three karmic actions) as well as through the six emotions (joy, anger, sorrow, etc.) in both present and past lives.

The text mentions dispatching three Lingbao Demon-Subduing Officials, each leading 120 divine generals, to descend and sever the deceased's karmic roots in hell (earthly bonds), liberate them from the five corpse-demons (five pathogenic energies), and ensure their name is registered in the celestial records (Great Mystery Register). Should the deceased's soul still suffer in the three miserable paths and five sufferings of hell, immediate elevation to higher realms is requested.

Celestial envoys are summoned, including the Golden Dragon Messengers and the Nine Dragon Edict Bearers from the Azure Palace (eastern celestial court), bearing the Golden Register and White Slips (sacred documents) issued by the Celestial Worthy of Primordial Beginning (the highest Daoist deity), along with longevity talismans. These are presented to the Three Officials (Heavenly, Earthly, and Water Officials) and the Five Directional Thearchs to plead for absolution of the deceased's accumulated karmic debts across generations.

Finally, prayers are offered for the Nine Heavens deities, sun, moon, and stars to descend pure Qi to cleanse the deceased's transgressions, assisting their ascension to the Daoist celestial realms where they may receive immortal appointments and permanent liberation from samsara. Special requests are made to local mountain and earth deities to protect the deceased's remains according to their respective jurisdictions.

Note: The bracketed "name to be inserted" indicates where the deceased's name would be filled in during actual ritual use, while "your servant" refers to the officiating Daoist priest's self-reference.

May calamities affecting the body be dispelled, and the tombs become tranquil and serene. May body and spirit be settled, and the hun and po souls kept safe and undispersed. Holding the ritual tally and grasping the talisman, may flesh and bones awaken anew, body and spirit unite, and the soul soar freely, attaining the state of the immortals—fulfilling the intent of the Scripture on the Five Refinements of the Living Corpse. May the profound grace of the Mysterious One be served forever, and this stand as proof of its efficacy.

I have presumed upon the majesty of Heaven. My humble feelings are urgent; as I gaze toward Heaven and the Sage, I am overwhelmed with reverence and fear. I bow my head to the ground and prostrate myself twice, respectfully presenting this memorial for Your hearing.

Memorial for Cleansing the Blood Lake

I submit: I have heard that the Jade Coffer of the Nine Suns bestows the mysterious writings of the Three Registers, and that the precious radiance of the Three Qi shines upon the night courts of the Nine Gates. The secluded realm of Xiashi depends upon the compassionate vessel of the Supreme Ultimate. A petition is presented to the Jade Capital; the words of gold are first proclaimed. The teachings are entrusted to those below, who are permitted to fan the mysterious wind. I have presumed to take my place among the ranks of immortals and have unworthily received the great teaching. In obedience to the secret proclamation of the Vacuous Sovereign and the special grace of the Primordial Beginning, I spread the salvific jade through the Blood Lake and proclaim the yellow writ to women in childbirth, hoping they may escape and be carried upward to transcendence.

I respectfully report that, since I have received the petition from [name of petitioner], I shall make the appropriate submission on their behalf. In accordance with the rites of the Jade Register retreat, I shall reverently carry out the rite of deliverance. I, [name], am sincerely fearful and filled with reverence [and so forth].

With reverence, I contemplate the Most High, Most Exalted, Supreme and Unrivaled Lord of the Great Dao, the Celestial Worthy (before the Jade Table) in the heavens of the Great Luo and the emptiness of the Vacuous Sovereign: majestic in abiding in unmoving sovereignty, vast and far-reaching as the ruler of long life. The Jade Calendar of the Primordial Cavern descends to bestow its grace upon the people below. Moved by the secluded realm of Xiashi, where foul, rank vapors surge upward, it sends down the pardon of salvific jade and appoints purity as the gate, hoping to draw beings from the boundless depths and raise them beyond the realm of existence.

I have humbly accepted this charge and look upward for the support of mysterious grace. I proclaim the immortal method of Pure Brightness and widely spread the solar mirror, illuminating the Xiashi of the Iron Enclosure Mountains and scattering all dark mists. May those already born and those not yet born be freed from the place of blood and stench. May those carrying a child and those who have conceived receive the cleansing wind. Let their bodies bathe in the Bright Pool, washing away the defilements of the physical form; let their spirits be clarified in the Cinnabar Palace and enter the emptiness and mystery of the Dao and De.

I respectfully petition the Five Emperors of the Five Directions, the Dragon Spirits who govern water, the Officials who dispel impurity, the Immortal Flowers and Jade Maidens, the Lady of Washing, the Jade Maidens who cleanse corpses, and the others, to descend to the ritual altar and carry out the cleansing.

This scripture describes a Daoist salvation ritual performed for the soul of a deceased mother. The ritual master first prepares ceremonial items: purifying with water blended from five harmonizing fragrances and the combined essence of sun, moon, and starlight (the Three Luminaries). Then medical deities like the Celestial Physician Zhenren and the Seven Jade Maidens are invoked to diagnose and regulate the soul's bodily functions, restoring its organ systems and completing its masculine or feminine physical form.

Subsequently, the master respectfully invites deities from the Southern Cinnabar Heaven (Dantian), including the Primordial Mother of the Stone Mirror who governs the Heavenly River, and the Nine Splendors Zhenren from the Southern Changshang Palace (the Southern Abode of Longevity). Through the power of Cinnabar Heaven's fire and the crystalline waters of Yellow Radiance (the essential Qi of the Yellow Court), the soul's ethereal and corporeal forms are reconstructed, enabling rebirth according to the deceased's earthly merits, ultimately transcending worldly existence to realize the Great Dao.

The master dispatches divine messengers (Gongcao) bearing vermilion-inscribed memorials to the Supreme Deity of Emptiness and the Jade Emperor. These petitions express the master's reverent trepidation—humbly acknowledging personal cultivation shortcomings while earnestly beseeching, through celestial compassion, the soul's liberation from karmic entanglements and ascension to heavenly realms. The ritual culminates with utmost ceremonial deference as memorials are presented to the August Heaven God who governs the Three Realms.

Note: The term "Qi" (炁) refers to vital energy in Daoist practice; "Southern Changshang Palace" denotes the southern abode of immortality; "Cinnabar Heaven" represents the southern celestial realm; "Yellow Radiance" signifies the essential Qi of the Yellow Court. These specialized terms retain their specific meanings within the Daoist cultivation system.

Plain Language Interpretation

Opening hymn of praise

Through the Great Dao, the world is brought to peace. You hold the honored seat of the Golden Palace in the celestial realm, and your secret scriptures encompass all things. You are in majestic accord with the wondrous Dao of the Jade Clarity realm, governing the Three Powers of Heaven, Earth, and humanity. Your influence extends to all living beings and makes the sages and perfected ones of every age shine forth. All who dwell in the netherworld or the realm of the living feel the grace of creation’s nurturing care.

A memorial respectfully submitted by your servant

Your servant prostrates himself and looks up toward your heavenly compassion. May you graciously grant this petition and specially issue a jade pronouncement, making it known throughout the Three Realms and the Ten Directions. May the officials in charge of the various bureaus of the sacred mountains and rivers and of Fengdu all be instructed to provide assistance, so that the deceased may quickly be cleared of the registers of sin, have their good deeds recorded, and allow their spirits to transcend to the pure realms and their souls to ascend to the land of awakening. May the family observing filial rites be blessed with peace and good fortune, and may their relatives remain safe. Your servant has presumed to approach the majesty of Heaven and is filled with trepidation. With utmost sincerity, he bows repeatedly (and so forth), then bows twice again and respectfully submits this memorial.

Memorial upon hearing the proclamation of the Supreme Emperor

Your servant has heard that when Longhan opened the celestial records, they encompassed the ancestral Qi of the myriad heavens; when Chiming set its course in motion, it established the profound regulations of the Three Caverns. Once the means of salvation had been widely established, rules for purification and cultivation followed. I now respectfully follow my master’s instructions and knock at Heaven’s gate. (Statement of intent: I, your servant, am of meager talent and have mistakenly taken part in the Great Dharma. My achievements have not yet become evident, while my offenses weigh like mountains. Looking up and bowing down, I am ashamed and fearful, with neither body nor spirit at ease. Yet my office is to save and deliver, and so I do my best to proclaim and carry out this rite.) I, your servant, am sincerely fearful and apprehensive. I respectfully reflect that your merit and virtue surpass vast aeons, and that your Dao is realized in everlasting truth. You hold authority over the myriad heavens and secretly set in motion the transformative workings of the paired forces of Heaven and Earth. Your grace descends without limit, and your beneficence extends without end.

I respectfully pray that your heavenly compassion grant this memorial and petition, and issue an edict to the boundless worlds of the Ten Directions, the Three Primordial Realms, the nine courts and one hundred twenty bureaus, the sacred mountains and rivers, Fengdu, the offices of Earth and Water, and the City God shrines and local altars. Wherever deceased people subject to these authorities are being held, may all obey the Emperor’s command and release the souls of the deceased, including [name], so that they may leave the suffering of the netherworld and receive the merit of this purification rite.

Memorial to Heaven for deliverance from suffering

Your servant has heard that ceaseless movement is the working of the Great Transformation, and that boundless deliverance from suffering is the vow of vast compassion. I therefore dare to follow the ritual and make this petition. Your servant has heard: ceaseless turning is the working of the Great Transformation; deliverance from suffering without end is the vow of vast compassion. I humbly pray that the talismanic command reach the realm of the living and that its grace extend to the dark earth. May the souls of the dead undergo refinement amid water and fire, and may their strange bones become human, so that they can shed their former forms and ascend to the realms of humanity and Heaven. (Your servant [name], and so forth.)

Plain-language Commentary on the Lingbao Petitionary Documents

“Moved by divine grace, I venture to reveal my humble feelings. I, your servant, respectfully submit this petition concerning [insert purpose here]. I know that I have not penetrated the utmost truth and am ashamed of my dullness and ignorance. Though unworthy, I have been appointed to the task of copying and proclaiming the teachings, and I vow to devote myself fully to helping and saving others.”

“I am deeply concerned that the soul of the deceased [name] remains bound by the web of karma from past lives and is unaware of the true and constant Dao. While alive, they could hardly have avoided faults and offenses; after death, they may be unable to escape punishment in the underworld. Without the power of the Dao to deliver them, how can they rise to the immortal realms? I have set down these words of sincerity in full and submit them to the compassionate one, praying for mercy and deliverance. I, your servant [name], am filled with awe and fear. I bow my head repeatedly and prostrate myself.”

“Reverently I invoke the great and compassionate one in the Eastern Pole Palace: the Heavenly Worthy Taiyi Who Saves from Suffering, who responds to every plea and comes to meet those who call, the Supreme Emperor of the Azure Mystery. I bow before your lotus throne.”

“Your Dao sustains and shelters all things under Heaven and Earth; your grace reaches both the visible world and the hidden realms. You open the gate of the utmost truth that guides beings onward, and proclaim the teaching of the Great Transformation that brings them into being. Wherever your divine radiance reaches, the nine regions are purified and at peace; your mysterious Yin energy spreads throughout the ten directions, bringing clarity and peace.”

“Reverently I pray that you look down with compassion and extend your great mercy. Especially send down the Primordial Lord’s Talisman Mandate, the True Talisman for Saving from Suffering, the True Talisman for Breaking Open the Hells, the True Talisman for Delivering Hidden Souls, the Azure Palace Nine Dragon Talisman Mandate, and the Supreme One’s Registers for Ascending to Heaven. Let your command be proclaimed to the limitless worlds of the ten directions; the Three Officials and Nine Offices; the Five Sacred Peaks and Nine Netherworlds; the caverns of Fengdu Palace; the sources of rivers and winding springs; the courts of the Five Paths; the Yellow Springs and Haoli; the regions of the Nine Provinces; the heavenly prisons and earthly hells; and the gates of the underworld and its hidden administrations. May all those who govern these places obey the talismanic command.”

“Deliver the soul of the deceased [name], along with the nine generations of ancestors, seven generations of forebears, relatives on both sides of the family, beings of the Five Paths and Three Evil Destinies, creatures of the four modes of birth, and all hidden souls. Quickly erase their records of offenses and extinguish the roots of evil. Let them leave the shadowed underworld and bid farewell forever to the long night. May they ascend to the Vermilion Palace, undergo transformation, and be reborn.”

“I respectfully request one messenger bearing the Supreme One’s true talisman, one courier from the Mystic Capital’s Jiaolong post station, one flying celestial from each of the ten directions, and one envoy of the Nine Dragon Talisman, to proclaim the talismanic command.”

“I also request the Perfected Ones Who Save from Suffering, the Youths Who Save from Suffering, and the Jade Maidens of the Azure Mystery to descend throughout the hells and deliver the soul entrusted to this rite. Let the soul escape the obstacles of many lifetimes, receive transformative refinement, and enjoy freedom forever. May hidden spirits of every kind, and those detained in the Three Evil Destinies, all receive this extraordinary gift and ascend together to the immortal realms. In my humble ignorance, I make this petition through the direct messengers of the Two Officials, the Zhengyi Merit Officer, and the attendants on the left and right.”

Note: This text is a petition used in Lingbao Zhaijiao rites for the deliverance of the dead. A Daoist priest recites it on behalf of the faithful, petitioning the Heavenly Worthy Taiyi Who Saves from Suffering to use talismanic commands and divine officials to deliver the deceased from hell and transform them so they may ascend to the immortal realms. In the text, “your servant” is the priest’s self-reference, and “[name]” is replaced with the deceased person’s name during the rite.

Plain-Language Interpretation

(Ritual procedure for submitting the memorial)

Officials of the Yin-Yang Spirit Verdict, the Departmental Chariot and Red Talisman, the Gang Wind Mounted Courier, and the Memorial Courier on Horseback, among others, each send two attendants to escort me as I bow and present the memorial.

A sealed copy of the Memorial to the Most High, Communicating with Heaven and Delivering the Suffering is respectfully presented to the Left Office of Azure Mystery. I humbly await a reply.

Statement of Presentation

I, (successor [of a Daoist lineage], so-and-so), bow my head to the ground and respectfully submit this statement: In response to (place of origin and a brief account of the matter), I, (successor, so-and-so), received the petition and, with reverence and earnestness, followed the teachings. Today I present the Memorial to the Most High, Communicating with Heaven and Delivering the Suffering. I am concerned, however, that it may be blocked at Heaven’s gate and unable to reach those above. Without your aid in proclaiming it, how could it be conveyed and answered? I therefore submit this statement for the record.

This statement is respectfully submitted to the presiding Perfected Lord of the Left Office of Azure Mystery. I humbly beseech your compassionate permission to grant the request in this statement, and ask that the memorial be presented to the Eastern Pole Azure Palace for submission. I await your gracious decree and instructions for its execution. Respectfully submitted.

Vermilion Memorial Concerning the Blood Lake

I, your subject, have heard that the six paths and four forms of birth all arise from the creation of the Mysterious Origin, while the three paths of woe and nine nights all result from the clouding of consciousness. Once a thought goes astray, a hundred lives cannot make amends. Through repeated rounds of transmigration, beings sink ever deeper.

Among them are women who bear this fragile form. Pregnant but not yet delivered, they suddenly meet an untimely death. Mother and child are not separated; they perish together, falling into a foul and evil realm. Their plight is deeply sorrowful.

I respectfully contemplate how the Most High pities those who suffer in childbirth. He has issued a command from the Jade Register of the Numinous Treasure, granting a special pardon: the radiant stone gorge is opened, the Blood Lake is cleansed, and divine beings are specially commanded to rescue those enduring sin and suffering. I, your subject, respectfully report the following: (and so on). Though ignorant and unlearned, I have not presumed to measure my own ability. In the past I received a pledge, which I could not bring myself to break. I have therefore followed its teaching and specially opened this mysterious rite, beginning by issuing the necessary directives.

I am deeply concerned that the deceased (so-and-so) failed to awaken to the truth and knew nothing of the prohibitions and precepts, accumulating offenses through the six faculties and transgressions that endured through kalpas. The body has passed into Great Yin, and the soul cannot ascend to Cinnabar Mount. To strive for deliverance, I must rely on divine power. (Intercession.)

I respectfully contemplate the Eastern Pole (as above): Heaven’s De is Wuwei, and the heart of the Dao shines without ceasing. It spreads the light of wisdom to dispel the long night and brings divine power to save all living beings.

This passage offers a modern interpretation of a scripture from the Lingbao Wenjian, describing a Daoist ritual for the salvation of departed souls.

The "sweet dew" symbolizes divine compassion, capable of relieving the scorching suffering of souls in the underworld. The "dharma boat" serves as a metaphor for the Daoist methods of universal salvation, rescuing souls lost in the cycle of suffering. The scripture vividly depicts the terrifying scenes of hell—blazing fire cities, freezing frosts, forests of swords, and mountains of blades—all of which, through the power of Daoist practice, can be transformed into auspicious groves (the immortal forests of paradise) and sacred thrones.

During the ritual, the Daoist priest uses incense smoke (auspicious vapor) and radiant clouds to close the gates of death and open the path to life. Prayers are offered for the deities to absolve the sins of those in hell, allowing the departed souls to escape the sea of suffering and ascend to the celestial realms. This boundless grace seeks to move the heavens, compelling the officials of the underworld to open the gates of the dark abyss.

The "Lingbao talismans" (Lingbao fu) mentioned are crucial Daoist charms, each to be activated in sequence. These talismans must reach all ten directions of the universe and the deepest layers of the Ninefold Netherworld, including the Iron Encircling Mountain (a hell realm recognized in both Buddhism and Daoism) and the Northern Yin Fengdu (the highest administrative center of the underworld in Daoist belief). Special mention is made of the Blood Lake Hell (a realm where women are said to fall due to the impurity of childbirth blood) and its malevolent spirits, all of whom must obey the talismanic decree to liberate the souls.

The Daoist priest humbly acknowledges their mortal limitations, unable to directly approach the divine. Instead, they rely on intermediary deities such as the "Two Officials and Direct Messengers" (Erguan zhishi)—part of the Daoist celestial bureaucracy—to deliver the memorial (this very Lingbao Wenjian) to the Azure Mystery Left Palace (the abode of the Celestial Worthy of Universal Salvation, Taiyi Jiuku Tianzun) and then onward to the Eastern Extremity Azure Palace (the Eastern Pole’s Sublime Palace, the supreme residence of the Celestial Worthy). The passage concludes with expressions of reverence toward the deities, acknowledging the priest’s own simplicity yet sincere adherence to the Daoist teachings, with no room for negligence.

The following is a modern vernacular interpretation of the petitions for deliverance from suffering in the Lingbao Wenjian, preserving the structure and proper names of the original.

Formal Petition of the Supreme Truth, Humbly Presented in Ordinary Words (General Invocation)

With the formal title “Supreme Truth” used in Daoist liturgy, I respectfully present this ordinary petition. On behalf of all living beings, I earnestly plead, not daring to slight the majesty of the Thunder Court. I humbly lay bare my sincere but limited thoughts, and pray that Heaven’s compassion will permit this petition to be submitted. May the special decree of the Nine-Dragon Talisman of the Eastern Palace be issued, and the Perfected Ones of the Ten Extremes who Deliver from Suffering be commanded to proclaim it throughout every realm of the netherworld, bringing universal relief to those suffering in the Cold Courts of the underworld.

May the compassionate light shine everywhere: may no guilt go unforgiven and no transgression remain unremoved. May grace be bestowed on all: may every karmic burden be dispelled and every affliction released. May the fiery haze become a clear and cool refuge, and the sword trees be transformed into flourishing groves, turning a realm of cruel punishment into a cool and blessed land. May the waves of the sea of suffering grow calm, and the tides of attachment subside; may the flames of the kalpa cease, and the winds of wrongdoing die away. May all be freed forever from the pain of confinement and continually receive the light of Heaven. May they ascend beyond the world to the realm of the Nine Suns and rise to the blessed halls of the Eight Heavens. May they be reborn according to their wishes, receive the merit of deliverance, and be transformed; may they benefit both the netherworld and the visible world, and bring blessings to the living and the dead. May all sentient beings share in the power of the Dao. I humbly trespass with this petition, and so forth.

Petition for Deliverance from Suffering (I)

I have heard that the Millet Grain expounds the scriptures, making clear the classic of delivering people; and that Fuli expounds the Dharma, opening wide the gate of aid and salvation. Their grace extends to Heaven and humankind, and their kindness reaches both the hidden and the manifest realms. Whenever rites are performed on behalf of the dead, they are surely seen and illumined. I respectfully submit this petition on behalf of [place of origin and purpose of petition], and others. Having received this heartfelt petition, I shall faithfully follow the teachings. I reflect that I am humble and ordinary, yet have improperly received a ritual register. Now that I have accepted this petition, how could I fail to proclaim it? I humbly submit the following.

Sacred Seat (beneath the lotus throne)

The Dao is honored in Qinghua, and the teachings descend to the Eastern Pole. Auspicious light shines through the netherworld, and the Three Paths of suffering cease their torments. The true wind fans the dark earth, and the pains of the Five Sufferings come to an end.

I humbly pray that Your Majesty’s compassion will permit this petition to be submitted. Issue an edict from the imperial court and send it down to the underworld authorities. I beg that the deceased [name] be pardoned for transgressions and forgiven for sins, and be brought out from the Cold Courts of the long night. May they receive deliverance and merit, and be reborn soon in the pure lands of Heaven and the human realm. May both the living and the dead benefit, and both be bathed in the light of grace. I humbly trespass with this petition.

Petition for Deliverance from Suffering (II)

Your servant, appointed to this office, [full name], is sincerely fearful and trembling. I bow my head to the ground and present a hundred obeisances.

I have heard that the sacred palace of Qinghua opens the gate of expedient teachings, and the Upper Palace of the Eastern Pole expounds the wondrous scriptures for recommending and delivering the dead. The wind of compassion fans widely at the gates of the Cold Prisons.

(If the text continues with lines such as “the true wind fans the dark earth,” their structure is the same as in the petition above. They generally make a renewed plea for deliverance from suffering by the Eastern Pole, forgiveness of sins, ascent beyond the underworld, and benefit for both the living and the dead.)

Notes for reading the petitions:

A Plain-Language Interpretation

Opening (A general account of divine grace)

The transformation of the Great Dao extends its blessings to the realms below. Its benevolent grace is profound and immeasurable. All who are filial and cultivate in accordance with the teachings will surely receive its enlightened care.

(Your servant) respectfully submits

I, (your servant), of (place of origin and surname), have been unworthily included among those who perform Daoist liturgies and have presumptuously taken up the Daoist robe and cap. Having received a petition from a person of filial devotion and faith, I dare not withhold it from the Imperial Presence. I am filled with awe and fear, bow my head repeatedly, and respectfully submit:

To the Divine Sovereign: with reverence I look up to the Most High and Most Holy, the Great Dao and Great Benevolence, who dwells in the Azure Palace of the Nine Qi and is known as the Compassionate Father of the Four Births. Your benevolent grace extends throughout the Five Places of Suffering and the Three Evil Paths; the transformation wrought by the Dao reaches all beings of the Four Births and Ten Classes.

I humbly beseech Your compassionate benevolence to grant the petition submitted here: sprinkle a willow branch, nourishing the souls of the dead everywhere; release countless auspicious rays, illuminating the dark night in every quarter. Guide and awaken the souls, so that they may rise beyond suffering and ascend to the realm of immortals; recommend and deliver the departed, so that they may all attain the land of blessing.

I, (your servant), have presumed to intrude upon Your Imperial Majesty’s presence, and am overwhelmed with fear and trepidation. Filled with awe and fear, I bow my head repeatedly, kneel, and respectfully submit this memorial.

Memorial for Deliverance from Suffering

Your servant has heard that within the iron enclosure of the Long Night, beings remain trapped for ages in the pain of sinking and falling; yet sacred talismans and precious registers can indeed lead them beyond death and rebirth. I look up toward the Azure Palace and lay bare my earnest devotion. (Statement of intent: Having received the petitioner’s words, I cannot suppress them. I therefore prostrate myself and respectfully present this memorial to the Jade Palace.)

To the Compassionate Father of the Eastern Palace, the Greatly Compassionate and Benevolent Sage, the Celestial Worthy of Great Unity Who Seeks Out Voices and Relieves Suffering, the Supreme Emperor of the Azure Mystery and Nine Yangs (before your lotus throne):

You seek out voices of suffering, respond to beings, and deliver people. You are the revered teacher of the Three Realms and the Compassionate Father of the Four Births. All who seek your aid receive a response; no sincere wish goes unheeded. I earnestly present this plea for deliverance and look up in hope of your merciful compassion. I beg you to issue a gracious decree and instruct the officials to deliver the deceased (name) and the others, that they may all reach the shore of the Dao.

May nine lotuses spread to form a seat, opening wide the gate of pardon; may the radiance of a hundred treasures shine down, illuminating the dark and shadowed realms. May the courts of Fengdu cease their hearings and the prisons of hell suspend their punishments, so that the souls held in bondage may attain the fruit of freedom. I hope you will look upon this petition with compassion; I look up to you for guidance and deliverance. As for your servant, (and so forth).

Memorial for Refining and Delivering the Dead Through Metal and Wood

(This heading appears by itself in the original. If a specific memorial follows it, the original text would be needed to translate it in full.)

Brief Explanations of Terms

《Glossary of Lingbao Ritual Documents》: A Plain-Language Explanation

The First Section (Deliverance from the Dead and Severing the Roots of Evil)

I have heard that people are conceived in the Central Palace and born, each receiving the finest vital energy of the Five Phases. Since ancient times, where there is life, there must be death; after death, one sinks into the long night, the depths of the Nine Nights. To deliver a departed soul, one must first sever the roots of evil. Only then may its awareness rise and escape from its sunken state. I now respectfully lay bare my ordinary thoughts and humbly appeal to your boundless compassion.

I have carefully considered the petition submitted by (a certain petitioner from a certain native place). It is difficult to refuse, so I respectfully follow the ritual statutes and do my utmost to proclaim and carry them out. I also reflect that my own nature is foolish and limited, my Qi depleted and strength slight, and my merit and virtue meager. How can I understand the mysteries of the Dao, or deliver departed souls? Without relying on the power of ancestral Qi, how could the wondrous work of generation and renewal be accomplished? I respectfully present this memorial, daring to trouble the great powers of creation.

Your servant, (name), is filled with awe and trepidation… Respectfully, I call upon:

The Venerable Divine Lord of the Dao, the Great Emperor Wood Duke of the Eastern Rosy Clouds and Fusang, the Compassionate Father of Original Yang (beneath the Jade Gate);

The Primal Lady of the Great Perfection, the Golden Mother of the Western Han, of Ninefold Radiance and Blue-Gold (beneath the Jade Palace).

The two are the ancestors of the Two Qi and the parents of all forms. They are supremely true and wondrous, broadly shaping and forging Heaven and Earth. Greatly compassionate, they contain and embrace Yin-Yang, refining and transforming it. Whenever people earnestly pray, they are sure to receive your compassion. I humbly pray that you will raise the dead and restore their bodies, bringing generation and renewal to their five limbs; return them to their origin and restore them to their root, so that all the spirits within them may unite.

Memorial for Refining and Delivering Souls in the Nine Heavens

I respectfully submit: I have heard that the Great Dao cherishes life and widely reveals the path of benevolence, while departed souls remain sunk and trapped, longing for a way to be rescued and delivered. Once the spirit has perished, restoring its soul is impossible without undergoing refinement and deliverance. I dare to lay bare my sincere heart and humbly address Heaven.

I have carefully considered the earnest petition of (the petitioner named above) and, at their request, have done my best to proclaim and carry out the rites. In accordance with the mysterious ritual statutes, I respectfully perform the refinement and deliverance. I reflect that I am a foolish and impure person, a humble life as slight as grass. I do not understand the true workings of the wondrous mysteries and must rely on the gracious power of divine favor. I ask you to bestow the sacred Qi and grant the gift of renewal. I respectfully present this memorial, daring to submit it to Heaven’s judgment.

Your servant, (name), is filled with awe and trepidation… Respectfully, I call upon:

The Spirit Treasure of Natural Spontaneity, the Supreme Emperor Who Generates the Spirits of the Nine Heavens (beneath the Jade Steps).

The Dao accords with the ineffable and the formless; its De (Virtue/Power) joins with the mysteries. It unites in the nurturing and transformation of the Three Origins and is the root of all kalpas. It forms its patterns spontaneously, summoning flying mystery so that Qi may gather. It responds and transforms without fail, receiving the transcendent spirits from beyond the world. I humbly pray that you bestow a thousand layers of righteous Qi and scatter it to deliver the departed souls.

Note: This text consists of memorials used in Lingbao Zhaijiao, or purification rituals. A memorial is a document submitted to the celestial court. Its conventional forms include phrases such as “your servant,” “filled with awe,” “respectfully, I call upon,” and “I humbly pray.” Here the petitions call upon Wood Duke, the Golden Mother, and the Supreme Emperor Who Generates the Spirits of the Nine Heavens to refine and deliver souls, restore their spirits, and bring them renewed life. These are terms used in liturgies for delivering departed souls.

The divine light of the myriad Dao paths converges, and the hundred spirits unite. The five bodily forms take shape, and the inner and outer become fully clear. They transform into the pure Yang substance of an immortal, luminous and transparent within and without. We celebrate the spirit of the infant who has attained the Dao, emerging as if shed from its shell. (I, your servant,) have presumptuously offended the majesty of Heaven (as above).

Memorial to the Nine Heavenly Venerables

The memorial states: (I, your servant,) have learned that the Lingbao foundational scriptures record the method of “Deliverance through Ten Returns,” and the secret canons written in gold reveal the liturgical procedure of “Rebirth through Nine Refinements.” These rites universally deliver the netherworld and widely rescue souls sunk in torment and unable to move on. I, your servant, respectfully present the account of the refinement and deliverance of the Dao-following believer (name, as above). I still fear that the deceased’s roots of goodness may be shallow and their entanglement in evil circumstances too deep. Since the body has already returned to Great Yin, the soul is unlikely to ascend to the Dantian palace. Without relying on the Heavenly Venerables’ benevolent power, how could the deceased attain rebirth? I, your servant, am sincerely fearful and apprehensive… I reverently reflect:

The Celestial Worthy Taiyi, Savior from Suffering; the Celestial Worthy Who Removes Sins in the Ninefold Darkness; the Celestial Worthy of Lingbao in the Ten Directions; the Celestial Worthy of Zhuling, Who Grants Life; the Celestial Worthy Who Manifests in the Golden Tower; the Celestial Worthy of the Great Crossing on the Dharma Bridge; the Celestial Worthy Who Refines in the Fire of the Elixir Realm; the Celestial Worthy of Ease and Joy; and the Celestial Worthy of Perfect Fulfillment in the Jeweled Flower Realm (beneath the lotus).

With utmost benevolence, you nurture all things; with great De, you cherish life. You transform forms through countless kalpas, beyond knowledge of beginning or end. Your Dao accords with the Nine Heavens of Purity, yet your names and forms are difficult to proclaim. Humanity and the celestial realms look to you for support; the hidden and manifest worlds alike receive your grace. I humbly beg you to look upon this with special compassion and extend your great creative power: bestow the innate Qi of life to bathe the spirit in its divine essence; refine the sunken soul of the Nine Earths and forge its nature and awareness. Refine the substance with the Jade Eyes, making the Po soul clear and bright; transfer the spirit with the Golden Register, allowing the Hun soul to soar free. Let the deceased ride a phoenix and take the reins, ascending high to the land of joy; awaken to the Dao and become perfected, forever joined to the wonder of Wuwei (non-action). I have dared to trespass upon the authority of the Dao; my humble petition (continues).

Requesting the Fire

The memorial states: I, your servant, have heard that when the Two Principles were first opened, the light of the sun and moon was secretly apportioned; when the myriad kinds came into being, the patterns of Kan and Li were set in motion. From the source, things flowed to the branches; gathering Qi, they formed into bodies. Transformation continues without end, and life begets life without cease. The Jade Eyes refine the substance, bestowing its essence in the Upper Palace of Nanchang; the Golden Tower manifests a body, delivering souls in the dark courts of the Northern Yin. Thus, in this rite of deliverance and memorial, we look up to your compassion.

This passage comes from Daoist Lingbao Zhaijiao (purification ritual) liturgy. It includes a shubiao (petition submitted to the divine) and zhuwen (prayer text), used in rites to deliver departed souls and refine them for ascension to immortality. The sections are translated and explained below.

[Petition: Request to Establish a Purification Retreat]

We, your ministers, Weiguang and others, respectfully submit this petition at the request of the Daoist faithful (name), a native of (place). Beginning on (day) of this month, we ask permission to establish a (name) purification retreat and respectfully perform the sacrificial rites day and night. We pray for grace and favor, so that (name)’s departed soul may be delivered and reborn in the realm of immortals, and that the other souls included in the offering may likewise attain a realm of life. We reflect that our character and endowment are ordinary and our De (Virtue/Power) and spiritual capacity are weak. Fortunately, we received from our master the sacred writings kept in jade caskets and were granted the precious ritual forms, with permission to carry them out on Heaven’s behalf. Before refining the departed souls, we first pray to the source of grace. We respectfully lay bare our sincere hearts and presume to approach your radiant presence.

(Your minister, [name], and others) respectfully consider—

[Prayer: The Solar Emperor]

To the Most True Great Sage of the Sun Palace, the Solar Emperor Yuyi (Radiance Below):

You illuminate the hidden realm with splendid brilliance and cast your sheltering light over the pure and lofty. You dwell in the palace of blazing fire and stand foremost in the abode of Fusang, where the sun rises. You bring forth all things and shape the multitude of living beings. The Qi of the Dao (the Way) extends everywhere, and your radiance shines throughout the realms. You open the splendid halls of Dongyang and lay out the divine court of flowing fire. Nurture the departed souls and sweep away the shadows of Yin. Transform them into the immortal substance of pure Yang and refine them into wondrous spirits, light and clear. Let their inner and outer selves shine through, their bodies luminous and transparent. Then may they pass beyond our realm, enter the natural order, roam freely in the land of utmost bliss, and feast and wander in the realm of eternal spring. May your compassionate transformation be made manifest above and answer the hopes of ordinary people below.

[Invitation to the Waters: The Lunar Sovereign]

(As stated above, we your ministers have heard.) We respectfully consider—

To the Most True Great Sage of the Moon Palace, the Lunar Sovereign Jielin (Before the Holy Presence):

You sit in majesty within the Purple Tenuity Palace and turn the Yellow Path. You distribute your radiance and respond through transformation, shaping and refining the multitude of living beings. May the offenses of the Northern Court be dissolved, and may the blessings of Eastern Florescence pour down. Wash the soul clean and turn it white, supporting the complete endowment of its original life force; gather its roots and return them to yellow, so that they may be blended into the substance of the embryonic body. May your compassionate transformation be made manifest above and answer our humble sincerity below.

[Petition to Invoke the Life-Giving Spirits and Request the Scriptures]

We respectfully submit: We have heard that the Golden Books of Great Being gather the flying, mysterious Qi of the Three Caverns (Dongzhen, Dongxuan, and Dongshen), while the jade treasury of Primordial Yang delivers souls from the long night of the Nine Netherworlds. We look up to the honored Three Treasures—the Dao (the Way), the scriptures, and the masters—and pray that the mysteries of the Nine Chapters be bestowed. From ancient times to the present, all have relied on this; life and transformation take it as their foundation. We burn incense and scatter flowers in the hope of reaching the hearing of the Mysterious Origin. We recite the scriptures and perform the Dao, thereby proclaiming its subtle and wondrous sounds. We look up to the Dao’s compassion and pray that it graciously cast its light upon us.

Note: Placeholders such as “(name)” and “(your minister)” are filled in with specific names and dates when the purification ritual is performed. The entire text is a liturgical petition for delivering departed souls and refining them for ascension to immortality. It proceeds through petitions, invocations of the radiance of the Sun and Moon, an invitation to the waters, and a request for the scriptures, so that the souls may be delivered and reborn in the realm of immortals.

(Petition of Supplication)

I, your servant, respectfully submit this petition on behalf of [a person from a certain place]. Beginning on [a certain day] of this month, I shall reverently proceed to [a certain place] to establish the “Lingbao Natural Ninefold Transformation Rite for Generating the Spirits.” We shall cultivate the rites of purification and offering, day and night, for [a certain number of] sessions, praying for gracious approval to deliver the soul of the deceased [name] to rebirth in the immortal realm, and to guide our kin along with them to the shore of the Dao, so that all wandering spirits may be delivered and attain a place of rebirth. I have received the words and duties of this petition and will devoutly follow the teachings. I respectfully record this petition and submit it to the vault of Heaven. I, [name], am filled with awe and trepidation; I bow my head repeatedly in humble reverence.

(With Reverence to the Celestial Worthies)

We respectfully contemplate the Celestial Worthy of Heavenly Treasure of Qingwei, the Celestial Worthy of Lingbao of Yuyu, and the Celestial Worthy of Divine Treasure of Dachi:

The three divine worthies hold honored places as models of the Dongxuan tradition. Their merit and virtue are complete throughout the Ten Directions, and they govern the transformations of Heaven and Earth. We humbly pray that they command their officials to open the brocade cloud pouch of Ziyang and proclaim the ranks and grades of the Lingbao Dongxuan texts. I shall recite and uphold the scriptures to deliver the spirits of the dead. May the departed souls undergo refinement and become immortals, escape the torments of the Three Evil Paths, and, relying on the ritual methods of the Nine Chapters, ascend to the immortal Way.

(Petition of Gratitude)

I, your servant, presume to petition for the bestowal of the scriptures. I have heard that the wondrous teachings of Lingbao widely proclaim the writings of the Three Treasures, and that the highest Dongxuan scriptures reveal the hidden mysteries of the Nine Chapters. The ritual proceedings are now duly prepared, and our joy is beyond words. Having received your transformative grace, I dare not forget to offer thanks. Yesterday, the faithful who follow the Dao, [names] and others, began the Zhaijiao rite. Now the Dao has returned to the Golden Palace, and the scriptures have been returned to their jade casket. The ritual proceedings are complete, and the realms of the living and the dead rejoice together. I am filled with awe and trepidation, and respectfully contemplate the sacred throne:

You have broadly opened the hidden canon and thoroughly revealed the subtle mysteries. With a single compassionate thought, you respond and deliver all throughout the Nine Hells. The living and the dead look up to you together; people of all ages rejoice as one. May you turn back your radiant light and return to your celestial seat; may the hidden texts be stored in the jade treasury; may you oversee the true and deliver the living; and may you bestow golden talismans and amnesty decrees, restoring order and peace in the underworld and bringing the Zhai rite to completion.

(General Petition)

I have heard that the numinous texts of the Three Caverns contain the secret teachings for morning cultivation, and that the Brahmic Qi of the Nine Suns possesses profound power to deliver the departed. I humbly direct my heartfelt sincerity below and submit it to the hearing of Heaven above. On behalf of [names] and others, I respectfully present this devout petition, and humbly contemplate the sacred throne’s compassionate deliverance of all.

Excerpt from The Lingbao Documents: A Plain-Language Interpretation

To the Supreme Emperor Who Gives Life to the Nine Heavens of Natural Lingbao (before the celestial throne)

The Great Dao has its roots in nature and is boundlessly benevolent. You hold authority over the workings of creation and generation, and over the pivots of transformation and nurture. Whenever anyone makes a sincere plea, they are sure to receive your compassion. We humbly hope that heavenly mercy will see all clearly and that your wise grace will descend unseen: opening the way for souls lost in the long night and saving them far and wide; cutting away the stagnation of the “womb tree,” so that all may enter the refining crucible—that is, return to the right path and be refined and delivered.

Petition for the Scripture of Deliverance, Repeated Ten Times

I, your servant, have heard that the Dao of the Primordial Origin of Fuli existed before the great cataclysms, and that the Vermilion Script of the Great Grotto expounds the wonders of naturalness. It plants the great foundation of divine beings and establishes the mysterious root of Heaven and Earth. All that is born and formed receives its awakening. I humbly express my deepest sincerity and respectfully appeal to your boundless benevolence. I, your servant, respectfully submit the following … and, mindful once more that I know nothing of the Dao and have not penetrated the truth, that I have improperly assumed the rank of libationer and dare not neglect my duty to issue the official documents, still pray that you will take all this into account and graciously grant your protection. I, your servant so-and-so, am sincerely in awe …

With reverence, we contemplate the Imperial Teacher, the Most High, the Limitless Great Dao, the Void and Natural Great Luo Primordial Origin Heavenly Worthy (before the jade throne): from the void, form appeared; the Great Grotto divided and revealed the true. From the One Qi arose all things, its subtlety complete in the ancestral Qi. The Three Pure Ones passed the teaching on, with the honored head crowned in Jade Purity. You remain forever the source of the myriad paths, rooted in the beginning of the One Origin. Your compassion has no bounds; you pity all sentient beings. We humbly hope that your great mercy will not depart from its original vow: seated upon a five-colored lion, you are profound beyond profound; entering a single grain of millet, the Dao is not the constant Dao. You deliver people without measure, inspiring joy beyond words. Command the divine spirits of the ten directions to witness and attest to this purification rite; charge the great demons of the Five Emperors to protect and present the souls for deliverance. May all share equally in the grace of your rain and dew and be universally nurtured by the creative power of Heaven and Earth. I, your servant, presume to trespass upon the majesty of Heaven.

Memorial for Presenting the Scripture

(The formal wording below is abbreviated; those who write memorials must carefully observe the proper format.)

I, your servant, have heard that the Primordial Origin opened the sacred charts and, for want of a better name, called it the Dao; the Void Sovereign expounded the teachings and accordingly established the scriptures. The true writings shine brilliantly in the eight directions, while the jade characters circle within a span of one zhang. All acts of reverent devotion are fittingly met with a response. I, your servant, respectfully submit the following intention: Today, the Daoist rite returns to the Golden Palace, and the scripture returns to the Terrace of Xiao. The ritual has been brought to completion, and the departed souls … have been delivered.

This scripture is a ritual document used by the Lingbao (Numinous Treasure) tradition of Daoism for the salvation of departed souls, expressing devout supplication to the Supreme Great Dao (Taishang Wuji Dadao). The text begins by extolling the supreme and transcendent nature of the "Supreme Ultimate Great Dao" (the highest divine principle in Daoism), which surpasses ordinary understanding—formless and nameless yet overflowing with compassion. It then earnestly implores the Great Dao to bestow grace: to erase the deceased's records of transgressions in the underworld (eliminating the "black ledgers of death"), to seal the gates of death (blocking ominous mists at the portals of demise), and to open the gates of life and blessings (unfolding auspicious clouds at the gates of rebirth), thereby aiding the departed soul in cleansing its karmic burdens while preserving records of its virtuous deeds.

The text invokes the power of deities from the Ten Directions (referring to the four cardinal directions, the four intermediate directions, and the realms above and below) to liberate the deceased (a specific departed soul) from the cycle of the Five Paths (a Buddhist concept referring to the realms of gods, humans, animals, hungry ghosts, and hells), transcending the bonds of the underworld. It specifically beseeches the talismanic blessings of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, one of the highest Daoist deities), enabling the soul to ascend to the celestial realms ("roaming the golden palaces and feasting in the jade capital"), and with the recommendation of demon kings (here referring to deities who govern spirits), to be reborn as a human or directly attain immortality.

Finally, the text mentions the "Supreme Sovereign of the Jade Palace" (referring to the highest ruler of the celestial court) taking special pity on sentient beings. This passage is presented as a reverent petition by the Daoist priest (who humbly refers to himself as a "minor disciple") to convey the plea for salvation to the divine realm. The entire document exemplifies the Daoist religious practice of communicating between heaven and earth through sacred texts to deliver and redeem departed souls.

An Excerpt from the Lingbao Ritual Documents: A Vernacular Interpretation

Memorial for Concealing the Coffin and Dispelling Impurity

The Golden Regulations and precepts emphasize compassion and expedient means. Whenever someone takes refuge or funeral rites must be performed, a memorial is written and submitted in petition.

Respectfully, regarding the matter briefly stated above: We remain deeply concerned for the deceased, [name]. This person was born in an ordinary mortal body and lived in the world of dust. The sun and moon have run their course, and their allotted span of life has ended. The coffin now rests in the hall, but the body has not yet been placed within it and buried. If the corpse’s vital influences are not dispelled, dark and baleful Qi may become entangled and linger, obstructing communication with the deities and the performance of the Zhai ritual. If we do not first dispel the impurity and properly conceal the coffin, how can we move the spirit, deliver the departed, and relieve their suffering? Therefore, with humble sincerity, we dare to bow before your august authority.

We respectfully contemplate our Patriarch—the Great Master who supports the teachings of the Three Heavens, assists the Mystery, and embodies the Dao—as a bridge for the world and a vessel to ferry people across. He upholds the Orthodox teachings and secretly assists the workings of the Mysterious Principle. We earnestly hope that our honored Master, in compassion, will specially issue a sacred decree, transmitting it to the Jade Maidens of the numinous offices and the incense-attending divine officials. May they receive the command at once and secretly grant their support: may the Dao’s Qi descend throughout the ritual precinct, and the light of grace shine across the netherworld. We petition the officials of the Five Directions who govern life-giving Qi, the officials of the Five Directions who dispel impurity, the officers who restore souls and return spirits, the great gods who conceal coffins and corpses, and the others, to conceal the corpse’s impurities beyond the reach of sight and cover the dust and miasma so they do no harm. We also invite the assembly of immortals from the Eastern Florescence to wash and cleanse the site, and ask the Divine Lord of the Southern Pole to extend his gracious protection. May each deity fulfill their office, the ritual precinct be purified, the departed have the opportunity to be delivered beyond, and the lonely spirit find the joy of freedom. [Text omitted.] We have presumptuously intruded upon the Master’s authority. With due reverence, we submit this memorial for your consideration, bowing our heads in fear and making two prostrations. Respectfully stated.

Memorial for Purifying Impurity

We submit: We have heard that the Dao’s substance is pure and empty, unstained by even the finest dust. The human heart clings to things, and so impurities abound. To bring the Zhai covenant to completion, one must first cleanse and purify. [Purpose of entering the ritual precinct.] We are deeply concerned that various polluting influences may remain at the site where the altar is to be established, and that it has not yet been purified. Respectfully, we offer this memorial and presume to trouble the Master’s attention.

We bow low and respectfully contemplate our Patriarch—the Great Master who supports the teachings of the Three Heavens and assists the Mystery; the Perfected Lord of Zhengyi (Orthodox Unity); and those among the attendants of the Jade Clarity who serve at the divine court, oversee the Mystery of the Primordial, and stand among the ancestral masters of the memorial and Jiao rites. We earnestly hope that the Master, in compassion, will accept this sincere memorial and command the Five Dragon Messengers to dispatch the Nine-Phoenix Generals. May they scatter a hundred blended fragrances of purification and sprinkle the ritual water of the Five Stars, so that the heavens are free of miasma, the earth is purged of demonic dust, and the Qi of the four directions is bright and clear. [Text omitted.]

Note: “Lonely spirit” refers to the soul-spirit of the deceased. “Bring the Zhai covenant to completion” means to complete the Zhai ritual. “Ritual water of the Five Stars” is water sprinkled for purification in Daoist Zhaijiao (purification rituals) and Jiao rites. The text belongs to the memorial documents used in the ritual liturgy of the Lingbao lineage: formal writings addressed to the Patriarch and numinous offices. Their tone is generally humble and deferential, and they list the names of divine offices responsible for dispelling impurity, concealing coffins, and purifying ritual spaces.

A Plain-Language Reading of Lingbao Documents

Opening

May all spirits be subdued and meritorious deeds accomplished. May the sponsor of the purification rite receive blessings. Respectfully, we present this document.

We have heard: Overwhelmed by our offenses, we bow twice and speak with care.

Opening-Rite Document (without using “your subject”)

The officiant, a successor of the [surname] lineage, filled with awe and trepidation, bows his head and knocks it to the ground a hundred times.

We respectfully state: We have heard that the practice of a purification rite and the observance of the Dao begin with proper ceremony at the Mystic Altar; that good deeds are recorded and merit accounted for, and that nothing escapes the deep scrutiny of the unseen and visible realms. Though the offices that administer these matters are six in number, their benevolence is alike. All who pray will surely receive a clear response.

Now, having received the earnest petition of [details of the petition], we make every effort to proclaim and carry it out. Today we open the Jasper Altar and establish the ritual seat in full form. Without the master’s guidance, how could the petition be properly conveyed? We bow in submission.

With reverence, we contemplate:

The Celestial Lord of Stillness, the Ancient Lord who presides over the teachings within the Mystery; the True Lord, the Great Sage of the Three Heavens and patriarch; the three True Lords who transmit, explain, and confer the Lingbao scriptures; the Lords of the Five Directions and Five Emperors; the Great Emperors of the Three Origins and Three Offices; and the True Lord, the Great Ritual Master who oversees the Lingbao purification rite—

They proclaim the teachings of the Mysterious Origin and divide their lineages into Zhengyi (Orthodox Unity). The Five Elders hold positions in the court of balance and authority, while the Three Origins govern the power over offenses and blessings. They uphold the order of the hundred arms, standing tall in lofty crowns; entrusted with the vital affairs of the ninefold heavens, they carry out the proclamations of the phoenix edicts.

We humbly hope you will descend to the rite, look down upon us, and grant your penetrating insight, so that the merits of the purification rite may be fulfilled and its good fruits brought to completion. We have presumptuously invoked the authority of the Masters and are overcome with awe and fear. Respectfully, we present this document for your consideration. Filled with awe and trepidation, we bow twice and speak with care.

Closing-Rite Document

We have heard: The Three Realms shed their light and wondrously turn the transformations that bring forth and sustain all things; the teachings are established in the profound Mystery, and their writings of revelation and deliverance shine forth with full clarity. Therefore, we have respectfully raised the altar, hoping to receive your grace far and near. Now that the rite has concluded, we make this clear acknowledgment of your great benevolence.

Yesterday, the disciple of the Dao, [name], petitioned us and selected [date] in the current month as the beginning of the rite. He requested that a [name of rite] be established at [location], with a number of pure jiao offerings performed by day and night, to invite and honor the Heavenly Perfected. He prayed for a gracious decree to deliver the soul of [name] beyond this world, to join the ancestors in receiving offerings, and for all to ascend together to the shore of the Dao. May this benefit the departed spirits and bring equal confirmation to those still living. Having received the earnest petition, we have diligently followed the teachings and carried it out.

Since establishing the purification altar [details of the rite], the meritorious work has been completed. We respectfully present this closing document.

Filled with awe and trepidation, we bow twice and speak with care.

Notes on terminology for reading the documents

This rendering follows the document structure of the original. Bracketed passages mark blanks such as “details of the petition” and “details of the rite,” which Daoist priests fill in during the ritual with the specific rite’s name, people’s names, and dates.

A Plain Language Explanation of the Lingbao WENJIAN

1. Closing the Mat and Expressing Self-Reproach (Giving Thanks)

As we gather the mat and reflect on ourselves: our morning practice did not conform to the prescribed rules, and our conduct and bearing fell short of ritual propriety. We respectfully acknowledge these first offenses and especially beg for pardon. Now the merits are complete and the fruits fulfilled; the liturgical procedures have come to an end. We bow in reverence and reflect upon the Perfected Lords, the Five Masters of the Mysterious Center who opened the teachings of Lingbao (Lingbao Wujing Zhenjun). Their benevolent responses are without limit; they bring deliverance to the dark and obscure realms, release beings in the hidden underworld, and guide them to salvation and ascent. All living beings receive their blessings and rely on the teachings of purity. For our breaches of the regulations, we have relied upon their gift of forbearance. We still beg them to take pity on us and record the merits of this purification ritual. (The disciple in the lineage) respectfully offers thanks and reports this. Overcome with fear and trepidation, we bow twice and submit this respectfully.

In brief: As the altar is closed, we reproach ourselves: the morning liturgy did not follow the rules, and our conduct was improper. We acknowledge our first offense and ask for pardon. Now the merits are complete and the liturgy is finished. We bow in gratitude to the Perfected Lords, the Five Masters of the Mysterious Center who opened the Lingbao teachings, for their boundless responses and deliverance of the underworld. We have depended on their forbearance for our breaches of ritual, and still ask them to take pity and record the merits of the purification ritual. (The disciple in the lineage) respectfully gives thanks, bowing twice in fear and reverence.

2. Petition to the Mysterious One

The disciple in the lineage, (name), sincerely and fearfully bows repeatedly, prostrating a hundred times.

We submit: (name), a disciple undertaking a purification ritual from (place of origin), has chosen the auspicious day of (month and day) to conduct a (name of ritual) purification ritual for (purpose) (and so forth). On this night, as the altar is being established, (the disciple in the lineage) has heard:

At the opening of the Dragon Han, the ancestral Qi of the myriad heavens was encompassed; when the Red Brilliance began its teachings, the luminous regulations of the Three Caverns were set forth. Since the means of broad salvation were established, there have also been rules for purification and practice. We therefore follow the master’s instructions and reverently knock at Heaven’s gate. (The disciple in the lineage), without considering how limited and humble our abilities are, have been entrusted beyond our deserts with administering the teachings and scriptures. We have opened the altar and brought the proceedings to completion, doing our utmost to fulfill the covenant of the purification ritual. We have set down the particulars and copied out our petition, respectfully laying before you our sincere and sorrowful feelings. Moreover, we offer this with utmost reverence and purity, respectfully presenting the rites of audience and petition. Without receiving the master’s compassion, how could our words reach the imperial palace above?

We reverently contemplate the Perfected Lord, the Great Dharma Master of the Mysterious Center: your Dao is on a par with Heaven and Earth, and your transformations extend throughout Yin-Yang. You bring forth and nurture the myriad forms without claiming merit, and instruct and nourish the Three Powers, so that all beings receive your blessings. Look down upon the sincerity of our covenant and petition. May you remain true to the original intention with which you established the teachings, guide and receive the foolish and deluded, and show compassion to later students. We hope our written petition will reach above, and that you will protect the purification altar from demonic interference, so that this single thought of sincerity may be presented to the hearing of the Ninefold Heavens. We respectfully submit this petition to report our request. (The disciple in the lineage) bows in fear, acknowledging our ignorance and offenses, then bows twice and submits this respectfully.

In brief: A disciple named (name) is conducting a (name of ritual) purification ritual on (date) for (purpose), and tonight the altar is being established. The disciple has heard that at the opening of the Dragon Han and the beginning of the Red Brilliance, the Three Caverns’ luminous regulations and the rules for purification practice were established. Following the master’s instruction, the disciple knocks at Heaven’s gate. Though lacking in ability, the disciple has been entrusted with administering the teachings, has opened the altar, and has done their best to complete the ritual and present this petition. The audience and petition are offered with reverence and purity; only through the master’s compassion can they reach the heavenly court. The disciple reverently contemplates the Perfected Lord, the Great Dharma Master of the Mysterious Center, whose Dao matches Heaven and Earth and whose transformations encompass Yin-Yang. May the petition be heard, the original intention of the teachings upheld, later students guided, the words received above, and the altar protected from demonic interference, so that this sincere thought may be heard in the Ninefold Heavens. The disciple respectfully submits this petition.

3. Petition to the Three Officials

We submit: In this month, on the appointed day (and so forth), we have heard that the most benevolent ones have proclaimed the teachings and bestowed the luminous regulations for deliverance; that the Great Dao has spread its compassion and set forth the secret canons for purification practice. Humans and heavenly beings share in blessings, while the visible and hidden realms alike enjoy peace. We therefore record our ordinary human feelings and present them above.

In brief: On the appointed day of this month, we have heard that the most benevolent ones have proclaimed the teachings and bestowed clear regulations for deliverance, and that the Great Dao has spread its compassion and set forth secret canons for purification practice. Humans and heavenly beings, and the visible and hidden realms, share in blessings and peace. We respectfully record our humble feelings and present them to the Three Officials.

Brief Explanations of Terms

These three passages are texts of thanksgiving and petition used in Lingbao purification rituals. Names, dates, places of origin, and purposes in parentheses are filled in according to the circumstances of the ritual; the model forms retain the blanks.

A Plain-Language Reading of the Lingbao Ritual Documents

1. The Deep Mirror (Self-Examination): A Humble Reflection

(The officiant) reflects inwardly: My abilities are dull, my nature muddled, and I am mediocre and shallow. Only because I formed good causes in my early years have I been fortunate enough to receive instruction in the true Dao. I am ashamed that my abilities are meager and my understanding clouded, yet I am to preside over the fasting rites in the practice of the Dao and occupy the foremost position. I must relieve the living and deliver the dead, yet fear I may not move the high heavens. Without relying on the gods’ aid, how could this undertaking be brought to completion?

I respectfully call to mind:

The Heavenly Official Emperor of the Upper Origin, the Earthly Official Emperor of the Middle Origin, and the Water Official Emperor of the Lower Origin—the Three Officials of the Three Origins, who oversee records of merit and transgression in the three realms of Heaven, Earth, and Water.

They set the myriad transformations in motion and govern the Three Spirits. All beings fall under their authority, and they examine and record every good and evil deed. Now, at the beginning of this fasting covenant, I venture to present a copy of the recorded document to the office of examination, and to make this petition known to the Nine Heavens, the celestial courts above, and throughout the Three Realms. I pray that sins may be pardoned and transgressions forgiven, so the fasting altar may be pure and free of demons, the souls refined and their spirits transformed, and the sunken dead may find blessing.

I earnestly ask that the divine retinue pause and descend to this place of meritorious work. (The officiant) respectfully presents this memorial and makes this petition, bowing twice as he speaks.

2. Petition to the Celestial Master

(The foregoing is omitted.) The officiant says: I have heard that this is an age in which the true Dao flourishes, its numinous influence spreading to transform and nurture all things. The Way of Heaven opens the path of divine transformation, and the Highest Dao sets forth its written teachings, illuminating the rites and patterns by which people have acted throughout the ages. Looking up in hope of your compassionate protection, I venture to address this pure Daoist sanctuary.

(The officiant) reflects: Good causes from past lives have brought me your gracious blessings from an early age. I am ashamed that I have yet to establish merit, and must diligently focus on relieving suffering and delivering souls. In view of these words of sincere and earnest aspiration, I venture to make this petition. Reverently observing the standards of the canonical regulations, I have done my utmost to cultivate and uphold them, truly receiving your guidance, and hope thereby to move the divine realm.

(Thereafter) I bow low and respectfully call to mind:

The Great Dharma Master Who Supports the Teachings of the Three Heavens and Assists the Mystery, the Perfected Lord of Zhengyi, Stillness, Response, and Manifest Blessing, ancestor of the Celestial Masters in the Zhengyi lineage. Endowed with the pure essence of the Dao and bearing a share of the numinous Qi of the constellation Kui, you save and deliver the myriad regions and attend the imperial court in the Three Realms. You mold and guide later students, and lead those yet to come. May you further extend the kindness with which you established the teachings and look with compassion upon this earnest petition for a fasting rite. I humbly pray that this written petition may reach the gates of Heaven, and that an edict may be issued to the offices of the Earth. May the lords and officials of the Three Caverns, who hold the Fulu, descend; may the scripture and ritual regulations be proclaimed to the generals and officials in the ten directions. May they receive the talismans and accept their commands, open the Way and unlock its gates, so that the fasting rite may be brought to completion and the visible and hidden realms may both benefit. (The meaning of this prayer is the same as that of the preceding passage.)

3. Petition to the Three Masters

(The foregoing is omitted.) The officiant says: I have heard that the era of profound mystery has begun to unfold, spreading transformation along the myriad paths; the inheritance of the Three Caverns has opened wide, and the radiance of the many mysteries flows forth. The rites and regulations are made clear, and the established norms are broadly upheld. With presumptuous and foolish sincerity, I look up and address the numinous authorities. (The officiant) finds it difficult to express the petition.

(The transmitted text may be incomplete at this point. Common versions continue with petitions to the Three Masters—the lineage masters who transmit scriptures, precepts, and teachings—and with petitions to the ten directions and the Three Realms. The format resembles the petitions to the Celestial Master and the Three Officials.)

Notes for Reading the Original

A Plain-Language Interpretation of the Lingbao Wenjian

First section: Presenting the petition and making the invocation

In carrying out the rites, nothing is more important for delivering the departed from the netherworld and upholding the light than performing a purification retreat and accumulating merit. The prayers are copied into a document, each matter is set out clearly and recorded truthfully, and the petition is submitted to the master’s altar. Since everyone is also devoutly observing the rites and consulting established precedents, a response that reaches through to the divine still depends on grace and compassion.

We respectfully invite:

Lord of the Ancient Lingbao Scripture Masters (the founding master who transmitted the scriptures and teachings)

Lord of the Ancient Lingbao Register Masters (the founding master who oversees scriptures, registers, and legal documents)

Lord of the Ancient Lingbao Salvation Masters (the founding master who delivers people and enables them to become immortals)

From the very beginning of the teaching, you established its ritual standards, which have endured through countless kalpas. The scripture, register, and salvation traditions have been passed down together; the methods and the Dao, the talismans and the books, are all complete. With profound kindness, you pity later students. We humbly ask the three Perfected Lords to descend in their divine retinue and look down upon the Mysterious Altar, so that the Zhaijiao purification ritual may receive your presence and the prayer may reach the heavenly court. (The following ritual wording is omitted.)

Invocation of the Supervisor of the Purification Retreat

(We, your servants) have heard that the Dao unfolded the Mysterious Origin, and so standards for purification retreats were established; the teaching spread its true protection, and so offices were set up to oversee the rites. We wish to be placed under the authority of the Mysterious Bureau and sincerely submit our mortal concerns. We still ask you to look upon us with deep and clear discernment and to accept the covenant of this retreat.

We reflect that (we, your servants) are foolish, our bodies illusory, and our nature dull and dim. We have no understanding that reaches the Dao, yet presume to occupy a place among the ranks of the Mysterious Gate. Having received the retreat patron’s compassionate care, we respectfully lead the ritual community in making this invocation together. We pray that the hidden and manifest realms may aid one another, and that those near and far may alike receive your blessings. Without relying on your discerning gaze, how could this be accomplished?

We respectfully contemplate the

Perfected Lord, Great Master of Lingbao in Charge of the Purification Retreat—who has refined the true through countless kalpas, spread transformation throughout the ten directions, extended grace to all who wander astray, and bestowed blessings throughout the community of later students. May you pause your immortal retinue, with a thousand spirits guarding the sacred altar; may you briefly tarry at the orchid pavilion, as the Dao’s Qi fills the ritual realm. (And so on.)

Thanksgiving Petition to the Mysterious Heavens

The preceding text states: On a certain day of this month, a purification retreat was solemnly established for the disciple (name). It has now been completed, with its rites brought to a successful close, day and night.

(Your successor) has heard that Heaven covers all things, and that even the foolish among mortals rely on its shaping and nurture; the teaching issues from the Ninefold Clarity, and both the hidden and manifest realms receive its deliverance. Thus even those who have not yet studied the teaching have been able to complete this retreat. We dare to lay bare our mortal sincerity and presumptuously trouble your exalted hearing.

We reflect that (your successor) established the altar and performed the rites relying on the teaching’s regulations. Yet, in contemplating the spirits and remembering the Perfected, it is difficult in truth to meet the standards laid down in the ritual code. Moreover, (your successor and companions) have little De and shallow practice; in advancing and retreating, we have often gone astray. Our nature is foolish and our understanding dim, and our words have been irreverent. Fortunately, the ritual service has now been completed. Remembering how often we have failed, we look inward in shame and, touching our hearts, recognize our guilt.

We respectfully contemplate … (Conclude with the reverent words used above.)

Note: This text provides models for the invocation and the Thanksgiving Petition to the Mysterious Heavens used in Lingbao Zhaijiao purification rituals. The placeholders in parentheses—such as “(name),” “(and so on),” and the date—are filled in during the ritual with names and dates, or indicate repeated formulaic wording that has been omitted. The language is typically that of a servant addressing the Celestial Worthies, in keeping with the conventions of ritual documents.

A Plain-Language Reading of the Lingbao Ritual Documents

1. Petition of Thanks to the Great Master Xuanzhong (excerpt)

The merits and virtues of the Great Master Xuanzhong surpass the “Ten Extremities,” and his rank is among the “Three Heavens.” He governs the order of Yin and Yang, spreads his benevolence throughout the “Six Directions,” supports the workings of creation, and extends his teaching to all lands. Through his protection, even someone as lowly as I, no more than a blade of grass or a mustard seed, may receive the shelter of a revered master.

I humbly pray that the Great Sage will show compassion and graciously grant mercy, forgiving my grave offenses. May my record of sins be struck from the registers of the Five Emperors and the Four Departments. May you discern the sincere heart I offer as an ordinary person, and deliver my soul from the suffering of the “Three Paths and Nine Nights.” Your benevolence is boundless, and all who are aware of it receive its grace.

I respectfully present this petition in thanks, bowing my head in fear and awaiting judgment. I submit these words with reverence.

2. Petition of Thanks to the Five Emperors

I have heard that the original Brahma radiance first emerged and the numinous workings set change in motion; to save people without limit, the scriptures were therefore used to deliver the world. By good fortune, I have received the blessing of the canonical registers and completed the rites of purification and cultivation. I venture to express my humble feelings, though doing so presumptuously intrudes upon the sacred power.

I reflect that my understanding is poor and my innate abilities dull. Though I have improperly received talismans and registers, I have not yet mastered the canonical rites. I have set down the prescribed words and pledged my heart, but cannot hold back the urgency of my sincere devotion. I have copied out this petition to show my respect and thus bring the ritual assembly to its proper conclusion. I am ashamed to have no good deeds to record and can only fear that I have accumulated offenses. I ask not for pity or deliverance, but only for forgiveness.

I respectfully honor the Five Emperors, each sharing in the Dao’s true nature and following Heaven in bringing forth purity. They raise or lower the standing of the myriad spirits and set the Five Qi in circulation. All who dwell in the dusty mortal world are held within their compassion; those in the hidden and visible realms alike depend on their nurturing care.

May the blessings of diligent purification and cultivation graciously ease the weight of my offenses, which violate the sacred ordinances. May suffering spirits be moved to a new state, and may the Six Heavens be bright, tranquil, and pure. May all living beings fulfill their nature, and may peace and safety prevail throughout the universe.

3. Petition of Atonement to the Five Masters

I, the appointed successor of the family named [surname], bow my head in reverence, prostrate myself, and respectfully submit these words.

I, the successor [name], humbly reflect that when one has erred, one must reform; if one confesses first, one’s offense will be lightened. When one sees goodness, one must turn toward it; when one removes wrongdoing, one may be forgiven. I have repeatedly presumed to speak, intruding upon your authority from such a short distance. Yesterday, I acted on behalf of the faithful follower of the Dao, [name], requesting that a purification rite be held for [number] days and nights beginning on [date] this month. The rite of supplication was completed this morning, and the purification observance has now come to its proper end.

I reflect that I and those with me are people of meager talent, inept in a hundred skills. We have improperly received ritual registers and are unworthy of our offices in the ranks of the immortals. We have pledged ourselves to aid the world and deliver people, and we take nurturing life and cherishing living things as our guiding principles. We faithfully observe the ritual canons and respectfully carry out the rites of purification. (The remainder consists largely of standard formulas expressing atonement and petitioning the Five Emperors and Five Masters for forgiveness, in a structure similar to the passages above.)

Note: The original consists of petitions of gratitude and atonement used in Lingbao purification rituals: the Petition of Thanks for Blessings, the Petition of Thanks to the Five Emperors, and the Petition of Atonement to the Five Masters. Their language relies on formal expressions used in official documents and ritual liturgy, such as “I humbly pray,” “I respectfully honor,” “presumptuously intrude,” and “violate the sacred ordinances.” This plain-language version retains proper names such as the Five Emperors, Four Departments, Three Paths and Nine Nights, Five Qi, and Six Heavens, with brief explanations where helpful for comparison with the ritual texts.

Plain-Language Interpretation of the Lingbao Documents

(Since observing purification, cultivating the rites, opening the altar, and conducting the liturgy)

Since beginning to observe purification, devote myself to practicing the rites, and open the altar to conduct the liturgy, I have inevitably made mistakes in my every action. Although I have completed my morning homage to the Perfected and paid reverence to the sages, I still feel that I have many shortcomings. I can only submit this confession, earnestly asking the beings above to look upon me with compassion, forgive me, and show me understanding.

I respectfully call to mind the Five Perfected Lords who inaugurated the Lingbao teachings, our revered masters before the altar: may their great virtue cherish life, and may their utmost benevolence respond to the needs of the world. May they turn their gaze upon this petition and grant me pardon with compassion; may they especially extend the benevolence of transformation and display the virtue that nurtures and brings life forth. May their benevolent influence bring warmth and harmony across ten thousand miles; may their generous grace spread everywhere and cleanse the altar of every offense. I have presumed to trouble the masters with this petition, and respectfully submit it in gratitude.

Petition of Thanks to the Three Officials for Forgiveness

I have heard that Heaven covers and Earth supports all things, through the wondrous Dao (the Way) that distinguishes and forms the Two Principles. Like spring nurturing all life and the ocean embracing its waters, the numinous source is deepened to nourish the Seven Goodnesses. Because the lives of the people are governed with restraint, the office of Grand Steward is divided into three; whenever prayers are offered to avert calamity, compassion and pardon are surely granted.

The Three Officials take the origin as their foundation and keep benevolence in their hearts. They receive their ranks from the imperial court, and their offices are arranged in nine grades under the governing administration. They oversee offenses and blessings, and decide matters of life and death. I respectfully hope that they will turn their great compassion toward me and graciously grant the humble request of an ordinary person. May Heaven cover and Earth support all things, renewing life each day through their vast virtue. May Water flow downward and virtue nourish the person; may I bathe in their mysterious grace and receive forgiveness for my offenses. May all grievances melt away like ice, and may the realm of longevity bloom with spring. I have presumed to offend the sacred authority. My humble feelings are overcome with urgent fear and trepidation. I bow my head to the ground, prostrate myself, and bow again, submitting this petition of gratitude.

Brief Explanations of Terms

Observing purification: Keeping the purification rules and cleansing the mind and body.

Completing the altar rites: Setting up the altar, conducting the liturgy, and completing the ritual service.

The Five Perfected Lords: The five founding masters revered by the Lingbao school.

The Three Officials: Usually the Officials of Heaven, Earth, and Water, who oversee offenses and blessings.

Grand Steward / governing administration: Official titles used here figuratively for the Three Officials’ respective roles in governing creation and overseeing offenses and blessings.

Petition: A document submitted to the spirits.

“I” / “disciple” / “your servant”: Forms of self-reference used by Daoist priests or participants in ritual, comparable to “disciple” or “your servant.”