本文以臺南地區道教二朝以上齋儀演行的〈無上九幽放赦告下真科〉文檢為例，先闡釋文檢的意涵，即是道教科儀中配合演出所運用的各類書寫公文書資料，包含內文與封套兩部分；並探究其主要功能，乃是道教科儀度生度亡教義的具體呈現與實際憑證。然後說明道教頒赦的內涵，即是對亡者罪的解除與救度；再析論此一科儀的敘述結構，以明白其中文檢運用的時機與宣行的特質。最後分析其中所運用的文檢，其成果就整體形式而言，三件符命與一件赦書均是兼具文字與真符兩大部分，二件關文與一件榜文，則僅為文字內容。就其內容淵源考察，不論從經典、真符、告文與咒語內容，以及紙張規定、書寫格式，都可證明應與南宋初興起的「東華派靈寶法」有密切的傳承關係；而臺灣頒赦三張符命文檢最早的抄錄傳承時間，可能界於南宋宋理宗（1225-1264年）之後，元成宗（1295年）之前這段期間。

This article explains the denotation of Taoist Petition and investigates its origin. Based on the example of an Taoist Petition, Wushang Jiuyou Fangshe Gaoxia Zhenke 〈無上九幽放赦告下真科〉, which is commonly used at two-days funeral rituals in Tainan, the author explores the function of such a religious document. Taoist Petition is the embodiment of the Taoist doctrine; that is, to help the living and to relieve the dead. The term “Fangshe” implies to absolve the dead from sin and release him from sufferings. On the other hand, the Taoist Petition also serves as a documentation to communicate among the divine, the mundane, and the nether worlds. Based on the exampling Taoist Petition, three pieces of talismanic orders (Fuming) and one document of pardon are consisted of writings and perfect talishmans. Two pieces of pass permits and one piece of announcing document are texts. According to the contents of the scriptures, talismans, petitions and mantras as well as its paper format, and the writing style, it is proven to be closely related to the Lingbao ritual texts of Tung-hwa School in Southern Sung Dynasty. The earliest transcription of the three copies of Fuming Taoist Petition that are prevailing in Tainan might be made between the Southern Sung (1225-1264) and Yuan Dynasty (after 1295).