Ba quyển biểu tấu: thượng–trung thu 32 chương (duyên sinh giải ách, tạ thổ an trạch, khiển dịch bảo bệnh, cầu tự, nhưỡng hỏa tai…) và thức quan thông dụng; hạ quyển các đại xá (Ngọc Thanh, Thanh Huyền, Ngọc Hoàng) để độ vong xá tội.
Ứng dụng: Soạn chương biểu trai giảo; tế độ sinh tử; thư tín nghi thức đạo giáo.
撰人不詳，學界或定唐、或偏宋元，三卷，入《正統道藏》洞真部表奏類。上、中卷輯奏章約三十二篇：延生解厄、謝土安宅、遣疫癘保病、收邪斷怪、保病解厄、傳法授道祈恩謝過、謝罪祈雨，以及破酆都開業道、素車白馬、開通道路、攝召等薦拔章；下卷為「赦」，修齋度亡所用赦文。為齋醮上章與赦書實用範文集，涵蓋治病驅邪、安宅、祈雨、拔亡全流程，反映中古至宋元章奏體制。
⚡ Ứng dụng: 齋醮章奏範本：延生解厄、安宅謝土、拔亡開路；BaZi疾厄、家宅、陰宅問題可對應相應章式之宗教操作邏輯。
🔗 Liên quan: 太上九真妙戒金籙度命拔罪妙經；太上安鎮九壘龍神妙經；靈寶領教濟度金書
Salvation of the living and dead proceeds by memorial chapters (章) that request amnesty (赦), proving that many bindings are legal holds that only a formal pardon dissolves. The text shows 濟度 as jurisprudence: ferrying souls is filing successful amnesty, not only offering food or tears.
1) When BaZi shows 枭印/白虎/孤辰 and family disasters across generations, consider unresolved unpardoned dead. 2) Design ancestral work as case amnesty: name, death context, requested 赦, living beneficiaries. 3) Do not confuse expensive ceremonies with accepted 章—look for relational and luck thaw after. 4) Apply same logic to self: habits that feel like ‘sentences’ need structured self-amnesty plus reform. 5) Coordinate timing with pardon-friendly calendrical windows (赦日 traditions where known).
More legal-amnesty focused than general 拔亡昇仙 scriptures that stress ascent poetry. Distinct from 謝罪 confessions of the living: here the payload is 赦 for those who cannot easily confess themselves. Different from 天蓬: release by pardon, not by expulsion of demons.