《正一法文太上外箓仪》

The Zhengyi (Orthodox Unity) Legal Texts: The Most High Ritual of the Outer Registers

Regardless of whether they are men or women, all who have already become masters should establish their own parish (zhisuo, the place in Celestial Master [Tianshi] Daoism where the methods of the Dao [the Way] are transmitted and religious affairs are handled). Regardless of social status, whether noble or humble, the rites of taking a master, performing ceremonies, and the protocols of advancing and withdrawing must all be carried out in person according to the Keyi (liturgy). This teaches people to respect the methods of the Dao and enables later students to understand the importance of revering the true Dao.

Some lesser masters who have not yet been able to establish a parish travel among the people, spreading teachings in order to prove themselves. If they therefore confer registers hastily, without following the great rituals, and moreover use the transmission of Dao methods for profit, remaining unclear about the orthodox Jing (scriptures) and methods, transmitting incorrectly and misleading later students, this will cause later students to have shallow foundations, to follow the easy path lightly, and not to seek out masters of profound De (Virtue/Power). If they merely covet titles and ranks that do not match reality, hoping for blessings they will instead invite misfortune, and disasters and trials will also intensify; therefore one must be cautious.

There are rituals by which five types of women receive the essential registers. For an unmarried woman still living at home, her parents should instruct her to follow a master and receive the methods. The parents must make a statement on her behalf: “A certain man or woman of the common people residing in such-and-such village respectfully reports: My daughter so-and-so, born in such year, such month, such day, and such hour, whose parents are named so-and-so. We have received the generous grace of the Great Dao and been able to bear children. Our daughter so-and-so has reached the appropriate age and sincerely loves the methods of the Dao; though she is still ignorant and of shallow learning, she hopes to strive diligently in further cultivation. Now she enters the master’s school, and we earnestly request the master to grant this, preparing the ritual offerings according to the regulations, presenting this petition, and requesting to receive a certain register. May she cultivate in accordance with the methods, and we also earnestly request the enlightened master to specially grant permission. Respectfully submitted.”

If there is illness or calamity that needs to be ritually resolved on her behalf, this should also be handled according to the aforementioned ritual. When a woman receives the methods while at home, she should report to the master before marrying. If the master is not present, a person of high De among fellow practitioners may be asked to handle it on her behalf, and a memorial should be submitted. After marrying into her husband’s family, she must additionally report the surname of the husband’s family. After the woman enters her husband’s household, she should inform her husband of what methods she has received; the husband then proceeds according to the ritual of reporting to the parents.

Women who receive the teachings of the Dao while living at home must inform their master before marriage. If the master is not present, they may ask a fellow practitioner of high De (Virtue/Power) and deep cultivation to write a memorial reporting the matter to Heaven. After marrying into the husband’s family, they must additionally submit a memorial to report this.

Upon arriving at her husband’s home, the woman must tell her husband that she has previously received the teachings of the Dao. The husband should inform his parents and then request the master to submit a memorial on her behalf. Thereafter she need only adopt her husband’s surname; the documents themselves need not be altered. She used her father’s surname while in her natal home and uses her husband’s surname after marriage.

Second, women who leave the household.

If a woman resolves not to marry, she may, after informing her parents, leave home to study the Dao, establish a separate Jing She (a place for cultivating the Dao and holding Daoist rituals), or join a master’s school. A male master may not take female disciples independently. If the master has a wife, she is called the Shimu, and female disciples may study under the Shimu. If there is no Shimu, the female disciple should take a female master instead.

After a female master has left home, if she is resolved in cultivation and of single mind, her female disciples may receive the Lu (registers, accepting Daoist ritual office and identity credentials) following her. The Ci Xin (document expressing the vow of entry) must be prepared according to the Keyi (liturgy). If the disciple is poor and unable to provide the tokens of faith, the master may supply them.

The Ci Xin must record the father’s native place, status, and name, together with the daughter’s year, month, day, and hour of birth. If the father is deceased, record the mother’s details and note that she continues the father’s surname. If the mother is also deceased, state that the father has passed away, give the father’s name, and the daughter’s name. It must also include this vow: that one’s karmic sins from previous lives were heavy, that one was born in this life as a woman of weak body and dull mind who does not wish to marry, and that there was no opportunity to study the Dao in the parental home; that one now vows to take refuge in the master’s school, to serve it wholeheartedly with tasks such as sweeping, never to slacken throughout life, to continue the morning and evening incense offerings, and never to regret or withdraw. Now, in accordance with the Keyi, one prepares the tokens of faith, presents the Ci Xin, and earnestly requests the enlightened master to grant this. It concludes: “If I later regret this, I am willing to accept examination and punishment.”

If she does not regret and continues to cultivate the methods, and later wishes to marry, there is a separate specialized Keyi.

Third, married women.

For all women who have already become wives, circumstances may differ: some originally had no wish to marry but were compelled by their elders; some were forcibly taken in marriage by powerful households; some have already devoted themselves to the Daoist teachings, while others have not yet affiliated with any school. Any Fulu (talismans and registers) previously received by the woman must be returned to her master, who then submits a memorial to report the matter.

If the husband follows the Dao, the wife changes her surname to follow that of her husband. If the wife has not yet received registers, she may receive Fulu along with her husband, and the couple take the same master. If the master is far away, she may, in accordance with the Keyi (liturgy), seek another master of profound virtue and submit a letter of resignation. The originally received Fulu must still be returned to the former master, who submits a memorial to report it.

The liturgical text records the husband’s native place, residence, and name, as well as the year, month, day, and hour of the wife’s birth. It states that the two have a karmic affinity from previous lives that enables them to practice the Great Dao; although the wife is a woman, she too can become a Daoist adherent according to her Daoist identity. If the master is a person of high virtue, he may be called the “Dharma Gate of the Daoist school.” Thereafter they should devote themselves with utmost sincerity, respectfully holding the ritual texts (Daoist liturgical writings or scriptures), looking up to the Great Dao, praying for longevity, praising the mysterious transformations, receiving mysterious protection, and remaining long as disciples of the Daoist school. In careful accordance with the Keyi they prepare the ritual pledges, present the resignation document, and respectfully request to receive a certain Fulu. After practicing in this way, they should say: “I only wish that the enlightened master specially grant permission; hereby I respectfully submit this resignation.”

Fourth: Widows

There are many circumstances among widows: some become widows after tying the marriage sash and swear never to remarry; some have sons and, being advanced in years, no longer go out; some are old and without sons, their households wealthy yet they refuse to remarry; some are poor and no one is willing to take them in marriage; some cannot leave their husband’s family due to illness; some still possess property and do not return to their natal homes. In such cases, they may seek a master to receive the Fulu (talismans and registers).

When seeking a master, she is to state: I am a resident of such-and-such village, the wife of the deceased man so-and-so, born in such year, month, day, and hour. My karmic obstacles are profound, my fate full of misfortune; I was married to so-and-so in my youth, and the number of years since the marriage must all be stated truthfully. She further states that her old and new sins and karmic burdens are heavy, and sudden disasters and punishments have descended upon her; her husband passed away in such year, month, day, and hour, due to such-and-such illness or cause, dying suddenly. She mourns and reproaches herself, not daring to feel resentment, only fearing that the deceased’s sins are grave and calamity may extend to later generations, and also fearing that her own accumulated sins will prevent her from preserving the remainder of her life. Now she is willing, like sparrows and rats seeking survival, to rely upon the methods of the Dao (the Way) to seek a path of life, earnestly requesting to enter the master’s lineage in order to save and deliver her own life. She is willing to swear an oath according to the dharma and keep her word, presenting this petition, requesting to be granted a certain Fulu. Her intention is sincere, hoping only that the enlightened master will fulfill her wish to seek the Dao; thus she respectfully submits this statement.

Fifth Category: Women Who Have Returned to Live in Their Natal Homes

For women whose husbands have died, who have been divorced according to the “Seven Outs” (the seven traditional grounds for divorcing a wife in ancient times), or who live apart due to conflicting birth times and destinies, who cannot live independently and have returned to their natal families: if they are entangled in worries and misfortunes, they may take refuge in the master’s school and submit a petition. In the petition she declares herself a person of such-and-such place, residing in her father’s home, her circumstances like those of an unmarried woman. If the couple was originally harmonious and their affection unbroken, and she returned home alone solely because of her husband’s death, wishing to be buried together with her husband upon her own future death, then this case is handled according to the ritual for widows described above. The specific phrasing of the petition may be adjusted as appropriate to the circumstances.

Thereafter, married women, widows, and women who have returned to their natal homes all proceed according to the ritual for women receiving Fulu. The petition should first explain the petitioner’s own situation, then state what is being sought, and clearly set forth the causes of good and ill fortune; one must not copy the preceding text, but must state the facts according to the actual circumstances.

Servants and Foreign Ethnic Groups of the Four Directions Receiving Essential Fulu

The Taiping Jing says that if slaves and servants obey their lords, learn good conduct, and become worthy and virtuous people, they can leave behind their slave status and become good commoners. Good commoners who continue to learn can become worthies; worthies who continue to learn can become sages; sages who continue to learn can become persons of the Dao; persons of the Dao who continue to learn can become immortals; immortals who continue to learn can become True Persons; True Persons who continue to learn can become Great Divine Persons; Great Divine Persons who continue to learn can become Weihei Divine Persons. These nine ranks of people, through gradual cultivation and study, can all ultimately reach the utmost of the Dao (the Way).

Daoism holds that even ignorant and lowly people can learn. Learners follow the established rules, request Fulu (talismans and registers) from good persons (the talismans and name lists conferred by Daoism, symbolizing entry into the Dao and reception of the registers), and according to the prescribed format state their status, name, native place, and year, month, day, and hour of birth. If their family originates from remote border regions such as those of the Man, Mo, or Di, they must also truthfully declare this.

Those requesting to receive the Fulu kowtow and make their statement: In the past my sins and karma were heavy; now I come from a humble origin, and in my heart I willingly bear hardship without daring to resent. Fortunately I have the affinity to enter the gate of the Dao, hear of and witness good deeds, and my heart is filled with great joy. Although my status is lowly and my faculties dull, I only wish to act cautiously, apply myself diligently day and night, and never dare to slacken. I cling to life and wish to seek survival; I wish to serve my lord and obey my master, look to the protection of the Dao, and beg for peace. I will sweep and clean at the proper times, and the possessions granted by my master I will carefully safeguard; with these I will obtain incense and oil to make offerings and to repair and maintain the halls of the Dao. Now I have prepared the ritual tokens (the pledges presented when seeking the teaching from a master) and request to receive the Fulu. I earnestly beg the enlightened master to show compassion and grant approval. Thus I respectfully declare.

People from remote regions in the four directions must also specify whether they come from the wilderness of the east, west, south, or north, or from which province, commandery, county, and within the bounds of which mountains and rivers, prepare the ritual tokens, request to receive the Fulu, and earnestly beg the enlightened master to show compassion and grant approval.

People of the Yi, Di, Qiang, Rong and others of the borderlands must declare their names, current place of residence, any changes of surname or given name, and year, month, day, and hour of birth. They kowtow and state: In the past, because of my lowly origin I was born in a remote wilderness, ignorant of rites and laws and unaware of the principles of the Dao; although I lived amid defilement, my good roots were not severed. On such-and-such year, month, day, and hour, because of such-and-such matter I followed such-and-such person to the Central Plains, heard of the Daoist ritual methods, and my heart grew even more joyful. I wish to seek survival, to obtain new life by relying on the True Dao, and according to the rules I have prepared the ritual tokens and respectfully report this. I earnestly beg the enlightened master to show special compassion so that my wish may be fulfilled. Thus I respectfully declare.

Those of comparatively low status, after receiving the registers (being enrolled in the Daoist legal roster and receiving a ritual office), must establish a separate white register. This is sealed by the master and reported upward three times. In this manner they may take part in ritual assemblies, observe the proceedings, and listen to the lectures. If anyone reports that they themselves possess merit, and investigation confirms that they are indeed a good person, they may be allowed to proceed and treated as an ordinary good citizen.

Thanksgiving Memorial Three Days After Receiving the Registers

After receiving the registers, a memorial of thanksgiving is submitted once three days have passed; even if the calendar date shifts, the calculation follows the actual third day after the registers were received. The recipient of the registers presents himself before the master and performs the rites: he first bows twice, kowtows three times, then bows once more, after which he rises and requests that the memorial be submitted. The text of the memorial should be written by the recipient himself; if he is not yet able to write, a fellow practitioner may write it on his behalf, yet the recipient himself still bows and presents it. If the recipient is likewise unable to bow and present it, the matter is handled by the master or a friend.

The person acting on his behalf follows the corresponding ritual by burning incense, setting up the censer, summoning the officers and generals, and presenting the memorial text, after which the censer is collected; the precise procedures accord with the regulations of other rituals. The recipient of the registers remains outside the quiet chamber (the venue in which Daoist rituals are conducted) and follows the master in performing the rites and prostrating. When the master summons the officers and generals he must pronounce the name of this recipient of the registers and instruct him to click the teeth and swallow qi (vital energy); if a friend presents the memorial on his behalf, the recipient of the registers takes his place together with the friend to perform the rites, and the methods of clicking the teeth, prostrating, and swallowing qi follow the friend’s guidance.

Thanksgiving Memorial for Advancing from the Seventy-Five Generals Register to the One Hundred Fifty Generals Register

Your minister so-and-so, who holds a ritual office, with sincere trembling and fear, kowtows twice and reports as follows:

Upon careful examination of the documents, in a certain year and a certain cyclical year I received the transformation of the Dao (the Way) and came under the jurisdiction of the Dao Qi (vital energy transmitted by Daoist deities) of the various lords and perfected persons. I am fond of the arts of the Dao and revere the spirits and deities. Previously I went to a certain official libationer of a certain Celestial Master (Tianshi) at a certain place and received the Seventy-Five Generals Register of a certain office (the ritual register that records the spirit offices of the generals one has received), and many years have now elapsed. I have not established even the slightest merit with which to repay the received ritual register. Now, on a certain month and day, owing to the Qi of a certain administration of the Celestial Master and the kaozhao (the ritual method of summoning spirit generals and examining merits and faults), I was granted the Seventy-Five Generals Register of a certain office and also obtained the One Hundred Fifty Generals Register previously received.

I have received this great grace and feel both joy and fear. The bestowal is profound and vast, truly encouraging me to continue advancing with diligence. I respectfully bow and present one memorial, submitting it to the Heavenly Bureau (the celestial government office of which Daoism speaks), and earnestly request that it be examined. Having received the kaozhao generals register, I have received this great grace and feel both joy and fear. The bestowal is profound and vast, truly encouraging me to continue advancing with diligence; I respectfully again bow and present one memorial, submitting it to the Heavenly Bureau.

Heavenly Bureau (the celestial office in charge of documents and official duties), may you look down with compassion and examine this. This disciple, So-and-so, once received the ritual office of examining and summoning the lord-officials (the ritual rank charged with summoning divine officers), and has also summoned the lord-officials, and has received the register of seventy-five generals belonging to a certain office. These officers and troops have diligently guarded and assisted. Now this disciple submits a memorial reporting their merits, requesting that they be recommended for promotion, each granted an increase in stipend and rank, all handled according to the regular procedures of the Heavenly Bureau, and that they be registered one by one according to the name list and conferred their offices; at the same time, please assign them to secret posts so that they may not be left disappointed. When the matter is completed, please let each of them return to their original palaces.

This disciple, So-and-so, is young and of later birth, fortunate to have encountered the teaching of the Great Dao (the Way), yet does not know how to pursue good fortune and avoid misfortune, and has committed many faults both in the past and more recently. Now I swear to correct what has gone before and to cultivate what is to come, gradually becoming diligent and advancing in practice. I earnestly request pardon for all sins this disciple has previously committed, together with elevation and clemency. From this day forward, may wherever this disciple goes even metal and stone split open, and the calamities of water and fire be dispelled; may a thousand ghosts and ten thousand spirits all submit and obey. May those who ought to be taught receive teaching, and those who ought to be healed obtain recovery. Having received this great grace, this disciple will also use it to exhort those who have not yet awakened. I prostrate myself and hope that the Most High will separately take pity on this disciple’s ignorance and inferiority.

This disciple respectfully requests the Direct Envoys of the Two Offices, the Zhengyi (Orthodox Unity) Merit Officers (divine officers who transmit memorials), the Envoys of the Left and Right Offices, the Yin-Yang Spirit Central Officers, the Red Talisman Officers of the Statute Chariot, the Rigid Wind Courier Officers, and the Post-Horse Memorial Officers, each to dispatch two persons to go forth and carry out the matter. This disciple respectfully, on behalf of So-and-so and others, bows and submits one memorial, sending it to a certain bureau of the Three Heavens, awaiting the report with reverence. Disciple So-and-so, with sincere trepidation and fear, knocks the head and bows twice, respectfully submitting this for your hearing.

[Leave three blank lines here]

Disciple So-and-so, affiliated with a certain palace, practicing incense cultivation (burning incense and cultivating within a temple-monastery).

[Leave three blank lines here]

Reign title, year-cycle of such-and-such year, such-and-such month, on the new moon of such-and-such, on such-and-such day and hour, bowed and submitted at the Yellow Register Purification Altar (the altar where the Yellow Register Zhaijiao [purification ritual] is performed) at such-and-such place.

[Leave three blank lines here]

A sheet of gold paper may be used to make the leaking-form document.

To His Majesty of the Seven-Treasure Jade of the Golden Palace of Great Purity, the Limitless Great Dao of the Unsurpassed Three Heavens of Mysterious Origin of Great Purity:

Stating the ritual rank for submitting memorials, your servant surnamed So-and-so submits this memorial, respectfully sealed.

Inner square envelope.

Respectfully and carefully submitted to:

Stating the ritual rank for submitting memorials, surnamed So-and-so respectfully seals again.

The Capital Supervisory Bureau of the Palace of the Most High Void Elder, administering the Officials of the Northern Chronogram.

Outer square envelope.

Memorial respectfully sealed.

Inner square envelope.

Respectfully and carefully submitted to.

The one holding the ritual rank for presenting memorials, of such-and-such surname, carefully seals this.

This memorial is sent to the Palace of the Most High Void Elder, the Capital Bureau Office, and the Northern Dipper Official.

Outer envelope.

Respectfully presented.

The one holding the ritual rank for presenting memorials, of such-and-such surname, carefully seals this.

Please permit it to be advanced beneath the Gate of the Three Heavens.

Memorial of gratitude from a child specially advanced to receive the “Ten Precepts” and the “Register of the Seventy-Five Generals.”

The memorial states: In accordance with the documents, a certain person was born in such-and-such year, month, day and hour. Fortunately blessed by the lingering virtue of the ancestors, generations have revered the Great Dao, and further receiving mysterious protection, I have been able to hear the orthodox teachings and extraordinary methods, resolving to cultivate. Yet being still young in years I cannot yet formally receive the practices. The master, taking pity, specially bestowed the honor of extraordinary promotion, opening my ignorance and guiding me onto the bright and orthodox path. On such-and-such day of this month the male and female masters, following the Keyi (liturgy), performed the examination and summoning, conferring upon me such-and-such office and the register of such-and-such generals. Receiving this vast grace I look up in awe and unease, yet also with surprise and leaping joy, and therefore respectfully present this memorial of thanks.

I humbly pray that the senior document officials of the Most High Three Heavens Bureau review what I have stated. Having received the examination and summoning, I call upon such-and-such general together with his subordinate officers and soldiers, true spirits and orthodox Qi (zheng qi, vital energy) to enter my body, joining hearts and uniting efforts to establish De (Virtue) and accomplish meritorious deeds, causing good karma to increase, so that I may ultimately become one who attains the Dao. If the heavenly officials have merits I earnestly request they be reported and recommended for promotion, each increasing in rank; according to the regular procedures of the Heavenly Bureau they are to be assigned to suitable offices and hidden posts so they do not become discontent. After the meritorious tasks are completed each returns to the original post, everything handled according to former precedent. I also pray that a certain person’s mind become clear and understanding thorough, daily conduct all in accord with the True Dao, causing the spirits of both the hidden and the manifest realms to come and attach themselves, taking this as verification. I respectfully entrust this wish to the Most High. Other matters as usual.

After the meritorious tasks are completed each returns to the original post, everything handled according to former precedent; I also pray that a certain person’s mind become clear and understanding thorough, daily conduct all in accord with the True Dao, causing the spirits of both the hidden and the manifest realms to come and attach themselves, taking this as verification. I respectfully entrust this wish to the Most High. Other matters as usual.

Memorial reporting meritorious achievements from an adult specially advanced to receive the “One Hundred Fifty Generals’ Articles.”

Respectfully, according to the documentary records, a person born in such-and-such year, month, day, and hour once accumulated wholesome affinities and for generations practiced the Great Dao (the Way). It may also be, however, that like those newly converted, this person carried heavy karmic offenses and long served the Six Heavens (the deities of the Six Heavens as spoken of in Daoism). Some have already attained sincere faith, while others have not yet truly cultivated; yet the wholesome affinities have not been severed, and thus this person has been able to enter Zhengyi (Orthodox Unity).

This person delights in the Great Dao, reveres the divine Shen (spirits), and remains utterly sincere without slackening, truly hoping to advance step by step, and ventures to petition for elevation in rank. Unexpectedly, having formerly possessed profound blessings and now receiving the teacher’s deep grace, this person has been able to leave the ranks of the defiled and be enrolled among the disciples of the clear clouds (the ranks of the pure immortal perfected). The master’s lineage has opened the path ahead by means of the Dharma-gate that promotes the multitude, and has further arranged a position that transcends ordinary grades.

On such-and-such month and day, the male and female masters So-and-so, in accordance with the Keyi (liturgy), examined and summoned, conferring one hundred fifty generals, register clerks, and troops, that they might manifest the majesty of the celestial palaces, assist the orthodox Dao, and annihilate evil, causing both the netherworld and the human realm to revere and submit. How could such an appointment be something this humble person is able to bear? Grateful and apprehensive, I respectfully submit a memorial to the celestial court in thanks. On such-and-such month and day, the male and female masters So-and-so, in accordance with the Keyi, examined and summoned, conferring one hundred fifty generals, register clerks, and troops… Once again grateful and apprehensive, I respectfully submit a memorial to the celestial court in thanks.

I humbly pray that the Bureaus of the Three Heavens (the official bureaus of the celestial court that oversee related affairs) will specially examine the Examination-and-Summoning Lord So-and-so and the generals, register clerks, and troops under his command. They have meritorious service in protection; a memorial is now submitted to report their achievements and request promotion, each increasing in rank and grade. Please, according to the regular precedents of the celestial bureaus, assign them respectively to suitable offices and hidden positions, so that they are not disappointed. When the matter is completed, each shall return to their original offices, all handled according to established precedent.

As for the various offenses accumulated by this person before receiving the Fulu (talismans and registers), please pardon them all from this day forward. May this person, from now on, wherever he or she goes, cause even solid rock to split open and water and fire to be calmed; may a thousand ghosts and ten thousand spirits all submit and obey; may those who are converted be transformed, and those who are treated be healed. May this person receive this great grace and thereby exhort those who have not yet awakened. Respectfully I pray to the Most High…

Memorial for Advancing the Register (the memorial submitting the name-roll of the recipient of the lu)

Such-and-such prefecture, commandery, county, township, and village; the name and age of the male or female recipient of the register; the names of the male and female household principals of the household to which the one summoned by such-and-such official belongs; and the names of the male and female masters presiding over the Keyi.

Sponsorship

The dispatch records that a certain male or female disciple previously received the registers of a number of generals, clerks and soldiers under a Jin official (the credential by which Daoism confers a ritual office together with the name-list of protective spirit generals). Observing the regulations and cultivating the true Dao (the Way), the disciple already possesses the qualifications for further conferral. Now applying for promotion in office, the disciple requests that the registers of a number of generals, clerks and soldiers under a certain official be issued according to ritual. The matter is overseen by the Qi (vital energy) Libationer of a certain parish of the Celestial Master (Tianshi). Your servant so-and-so kowtows twice and hereby respectfully recommends this person.

The dispatch records that a certain male or female disciple previously received the registers of a number of generals, clerks and soldiers under a Jin official, observing the regulations and cultivating the true Dao, already possessing the qualifications for further conferral. Now applying for promotion in office, the disciple requests that the registers of a number of generals, clerks and soldiers under a certain official be issued according to ritual. The matter is overseen by the Qi Libationer of a certain parish of the Celestial Master. Your servant so-and-so kowtows twice and hereby respectfully submits this report.

The report is as follows. A certain male or female disciple previously received the registers of a number of generals, clerks and soldiers under a certain official, observing the regulations and cultivating with single-minded devotion, already possessing the qualifications for promotion. Now applying for advancement in office, the disciple requests conferral of the registers of a number of generals, clerks and soldiers under a certain official. The details of conduct, the prefecture, commandery, county, township and village, the name and age, the category and number of generals applied for in this promotion, the affiliated Celestial Master and supervising personnel, together with the name of the recommender, are all as listed in the dispatch. We respectfully dispatch the Gongcao envoy (a spirit clerk charged with conveying messages and handling affairs) to investigate and summon the relevant lord clerks, to examine the person in question and to verify whether the matter is true. This person should be a suitable candidate and the promotion should be processed promptly; the person is still living in the world and must await the conferral ritual before a further report is made to superiors. We respectfully submit this document. Your servant so-and-so, filled with trepidation, kowtows twice and proceeds to report.

Investigation and summons (examining and gathering the relevant spirit clerks):

Your servant surnamed so-and-so.

The Four Lords (four lord deities):

Respectfully, we verify according to the documents: the name and age of the male or female disciple, previously received the registers of a number of generals, clerks and soldiers under a certain official; now applying for promotion of the registers of a number of generals, the requested category and number of clerks and soldiers, all as listed in yesterday’s submission. We must now await the conferral ritual. All generals, clerks and soldiers that should be allocated shall be promptly conferred upon this promoted certain official and dispatched to guard and protect the recipient of the registers; the merits they establish shall all be entered into the Central Palace (the institution in Daoist documents that records merits), so that merits may be recorded, promotion recommended, and rank increased according to regulation. The above is handled according to the regular procedures of the Heavenly Bureau (the official offices of the Daoist spirit world).

Upon investigation and summoning of the relevant lord clerks, the matters listed in the submission prove true. We now immediately allocate the generals, clerks and soldiers and hand them over to the recipient of the registers so that they may constantly guard and shield the person. We respectfully request the Most High\ldots

The submission of register texts, memorials, dispatches, and petitions, as well as the sending forth of officials, their drilling, and the reporting of their missions, are all carried out according to the rituals already described. When master and disciple transmit and receive these, they must restrain their speech and conduct and treat the occasion with due solemnity, just as in the original ceremony.

If those who received the registers earlier and those who received them later share the same master, the later recipients need not again present rice and firewood, but only prepare paper, brushes, and the other customary items. If the masters are different, none of the gifts each is required to offer may be omitted.

After receiving the registers, one ordinarily waits a set number of years for promotion: five years to be promoted to one general, four years to ten generals, three years to seventy-five generals, and two years to one hundred fifty generals. If after one year one’s aspirations and conduct remain mediocre and show no progress, the required period is doubled; if even after tripling the time there is still no merit, further promotion is unnecessary and one simply remains in the original rank. Those who are intelligent and talented, whose performance is outstanding, and whose merit exceeds that of ordinary people are not bound by these time limits.

Precepts for Practicing the Falu

When practicing the Falu (the ritual offices and Fulu [talismans and registers] conferred by Daoism), one must constantly remember the titles, ranks, sequential order, and numbers of the spirit officials one has received, as well as the particular duties overseen by the civil and military officials respectively. When an urgent matter requires summoning the spirit officials, the documents used for this purpose should be worn on the person. In ordinary times, if they are only briefly removed, or if they must be taken off because one is concurrently performing other ritual services, one may attend to this oneself; yet the secret registers must be carefully safeguarded and must never be lost, for loss incurs punishment. Cases of perforation, damage, substitution, or polishing must all be handled according to the established rules.

If husband and wife cultivate this Dao (the Way) together, wearing the Falu is not for the sake of lustful activities; they should wear and preserve them and, as far as possible, not remove them. Unauthorized removal constitutes a violation of the precepts, and the resulting punishment will be heavier. When entering other places and encountering inauspicious funerals, dangers, ghosts, or thieves, one must keep them on at all times and not take them off. Once the deities have entered the body, one should not merely visualize their forms in the mind; the Fulu must be worn on the person, while the master is to be held firmly in the heart. They should always be worn and never set aside, so as to strengthen loyalty and trustworthiness.

Upon encountering funerals or childbirth, or when traveling and coming into contact with polluting matters, one must immediately unfasten and remove them, and then proceed according to the secret teachings transmitted by the Most High.

All Daoist devotees should first receive a protective talisman, then take and uphold the Three Precepts, progressing to the Five Precepts and Eight Precepts, and only thereafter receive the Registers (thereby entering the Daoist clerical hierarchy and obtaining corresponding ranks and titles). If these precepts have not yet been received and upheld before receiving the Registers, they must be taken in sequence afterward. One should recite the precept texts fluently, thoroughly comprehend them, constantly keep them in mind, and put them into practice so as not to violate the precepts. Forgetting the precept texts or regulations may lead to transgression.

Before receiving the Registers, without Fulu (talismans and registers) one cannot summon the spirits. After receiving the Registers, whether walking, standing, sitting, or lying down, one may invoke the spirits for protection. Those who do not observe the precepts, even if they call upon the spirits, will find that the spirits do not come. For those who break the precepts, their spirit officers and soldiers (the divine generals assigned under their name after receiving the Registers and awaiting their command) will depart from their person and return to the Heavenly Bureaus (the official offices of the celestial realm), where examining officials will investigate and hold them accountable. This will also bring illness, disasters, disharmony in public and private affairs, hardship and decline, making it difficult for one’s undertakings to succeed.

To accomplish meritorious works and establish De (Virtue/Power), one should leave darkness and confusion and move toward brightness and goodness, extensively perform good deeds to eliminate evil causes, and resolve inauspicious calamities through auspiciousness. The key lies in observing the precepts, for only then will the spirits offer protection. Each set of precepts has its own specialized texts, which should be studied carefully. Situations of not understanding, forgetting, or misremembering, as well as knowingly and deliberately violating prohibitions, or breaking precepts due to coercion by elders or fear of death, all constitute faults and are termed breaking the precepts. In such cases one should repent, clearly state the errors, and reform oneself. The related general methods are as follows and should be applied with due consideration according to the circumstances.

Anyone who violates the precepts, abandons their vows, outwardly follows the methods of the Dao (the Way) while believing in heretical teachings, or treats worldly miscellaneous affairs as their faith, all this shows that their mind is not single-minded and they harbor other intentions. They are foolish and deluded, hesitant and indecisive, deeply entangled in delusive obstacles. After the master has admonished them three times, if they can reform, maintain single-mindedness and no longer be deluded, then invoking the spirits will be effective. If after three admonitions they still do not reform, this is betraying the methods of the Dao and going against the master; according to the law, their Daoist registry should be deleted and they should turn to worldly affairs.

For those who idle about, remaining foolish and hesitant and deeply entangled in delusive obstacles, after the master has admonished them three times, if they can reform, hold to single-mindedness and cease being confused, invoking the spirits will be effective. If they still do not reform after three warnings, they have betrayed the methods of the Dao and gone against the master; according to the law their Daoist registry should be deleted and they should abandon the true Dao to follow worldly affairs. Out of compassion, the master does not pursue further punishment. If they resent the master’s lineage and seek another place, abandoning the root to pursue the branches, although they nominally follow the Dao they have in fact violated the orthodox regulations (the orthodox precepts). The master should report this to the supervising divine officials so that they may not be received. Should this person later repent over a long period and establish additional merits, they may request restoration of their qualifications; once approved, they may be reappointed according to their De (Virtue/Power).

If such a person harbors resentment, resolves to leave, and does not return the Daoist registry and Fulu (talismans and registers), the master need not forcibly detain them but should simply report the matter. If they further offend the yang officials (the human governmental authorities), commit a capital crime and suffer legal punishment, this too is abandoning the methods of the Dao. According to the rules their Daoist registry should be deleted, and they should be punished by whipping, caning, or paying property as atonement, then apply through memorials (documents presented to the deities) to have the penalty lifted. If the one who suffered punishment is in fact innocent, a memorial should be submitted explaining the situation and the Daoist registry should not be deleted. If they offend the yin officials (the underworld divine offices) and, after counsel from master and companions, still persist in non-compliance, their Daoist registry should in all cases be deleted according to the regulations. The severity of the penalty must be carefully weighed, jointly assessed by master and companions so that the handling accords with the law, and the supervisors of both the yin and yang realms should be informed. If the master himself breaks the precepts or misuses the laws, he likewise bears the same responsibility. After deletion from the Daoist registry, if they are the first to repent and establish merits, their rank may at discretion be restored according to the regulations. Those who have lost their Daoist registry must pay the prescribed penalty items and then receive the registers anew.

Anyone who mistakenly violates the gengling (laws pertaining to duty watches or rotations) should be fined five bundles of firewood and three liang of cinnabar, and should provide meals for three worthies. In handling the matter they may at discretion be re-granted their rank according to the rules; those who have already lost their Daoist registry must pay the penalty items and then receive the registers anew.

Anyone who loses a single gengling (a Fulu used for dispatching and transmitting orders) must pay a penalty of five bundles of firewood and three liang of cinnabar and provide meals for three worthies, all of which are prepared in the central kitchen. Losing the command token of one general requires a penalty of half a cart of firewood and four liang of cinnabar together with meals for five worthies; losing the tokens of ten generals incurs one cart of firewood and five liang of cinnabar plus meals for ten worthies; losing those of seventy-five generals demands two carts of firewood and seven liang of cinnabar along with meals for fifty worthies; and losing those of one hundred fifty generals requires three carts of firewood and nine liang of cinnabar plus meals for one hundred worthies. Anyone who loses command tokens ranging from those of the Three Officials up to those of one hundred fifty generals must submit the prescribed penalty items according to regulation. Only after the penalty has been completed may one receive a new gengling and be promoted step by step according to merit; if special meritorious deeds have been performed and extraordinary De (Virtue/Power) is possessed, the master may exceptionally restore the person's office or qualifications.

After the penalty items have been submitted, the ritual of holding the statement (a written petition) and transmitting the message is conducted according to the original rules.

Meritorious service is established in order to seek promotion.

Anyone who aspires to study should take a master. If one wishes to observe the precepts in cultivation and accumulate Gong and De, one must establish meritorious achievements. The De (Virtue/Power) spoken of here are of five kinds, and the Gong of nine kinds. The five De consist of benevolence, which means cherishing life and abhorring the taking of life; propriety, which means being respectful and cautious as well as kind and yielding; trustworthiness, which means being loyal and upright and never uttering empty or false words; righteousness, which means judging with clarity and harboring no heterodox thoughts; and wisdom, which means being pure, upright, and penetrating. The nine Gong consist of governing the primordial Qi (the fundamental vital energy that constitutes heaven, earth, and the myriad things), with the heart constantly contemplating the formless Dao (the Way); governing the heavens above, resolving to revere the great deities; governing the earth below, maintaining stillness and yearning for the true Dao; governing the four seasons, according with the transformations of the immortal Dao; governing the Five Phases (Wood, Fire, Earth, Metal, Water), proclaiming the Great Dao; governing Yin-Yang, continuing the lineage of the sages; governing documents and writings, assisting and promoting the methods of the Dao; governing plants, trees, and grains, protecting and extending the lives of the people of the world; and governing wealth and goods, benefiting the common people below so that circulation may take place between those above and those below. These five De and nine Gong are all recorded in the Jing (scriptures). One should become familiar with the scriptures and the written characters, seek the oral instructions from one’s master, put them into practice according to the regulations, remain firm and diligent, and vow never to retreat. This is called establishing meritorious achievements. Meritorious achievements are applied outwardly while De fills the inner being; although inner and outer are distinguished, Gong and De mutually accord. After possessing De and establishing Gong, one may request to continue further cultivation. The wording of the petition should be adapted according to time and local circumstances; in general it may be written as follows. In such-and-such prefecture, commandery, county, township, and village, the male or female devotee so-and-so, of such-and-such age, kowtows and presents this statement, earnestly requesting gracious permission. Having been fortunate to obtain a good karmic affinity, I have been able to revere the Great Dao. On such-and-such year, month, day, and hour I received transmission from Master so-and-so; if I have previously taken other masters in succession, this should also be noted. The master is so-and-so of such-and-such place in such-and-such prefecture. I, so-and-so of such-and-such prefecture, commandery, county, township, and village, have been granted transmission of such-and-such official register (the credential of Daoist office conferred by the tradition), and have been practicing the methods of the Dao up to the present for so many years. In accordance with the regulations and oral formulas I have observed the master’s instructions and submitted to the precepts, not daring to violate or fail them. Yet I am dull-witted and of shallow learning, unable to comprehend fully, and at times I err without even realizing it; my talents are insufficient and my cultivation has not yet become thorough. Whenever I reflect on this I feel so ashamed that I forget to eat and sleep. Knowing myself to be of mediocre endowment and shallow insight, I began practicing such-and-such exercise from such-and-such year, month, and day, and to this day have obtained some slight verification of efficacy, yet my meritorious achievements remain meager and my practice still shallow, so I dare not on this account grow slack or take ease. I look up hoping that my master will permit me a slight advance in order to remedy my ignorance and obstruction. I respectfully set forth my sincere intention according to the Keyi (liturgy) and venture to submit this. I earnestly request that the enlightened master, out of compassion, grant fulfillment. I venture to present this statement, filled with trepidation and unease, and hereby make this declaration.

In a certain year of Tai Sui (reckoned by the stem-and-branch calendar), my cultivation remains shallow. I dare not rest content with my present state and look up to an enlightened teacher for guidance so that I may make some small progress and overcome ignorance and obstruction. I have carefully prepared the tokens of sincerity according to the Keyi (liturgy) and venture to set forth this statement, requesting that it be conveyed upward. I respectfully pray that the enlightened teacher will extend compassion and help me accomplish my study and cultivation. My words offend the clear and mysterious scrutiny of the serene and subtle; after writing them I feel apprehensive in my heart. I hereby make this statement.

This petition is presented on a certain day of a certain month in a certain year of Tai Sui.

The Five Virtues and Nine Accomplishments each have corresponding scriptural methods. The methods of the path comprise two aspects, inner cultivation and outer practice, and those who study the Dao (the Way) should cultivate both. Benevolence, ritual propriety, trustworthiness, righteousness, wisdom, and various other principles must be secretly treasured in the heart inwardly and manifested in everyday conduct outwardly. They concern both the cultivation of the inner mind and are embodied in how one treats others and handles affairs; thus they receive different names according to different perspectives.

Metal, Wood, Fire, Water, Earth, and Grain are called the Correct Virtues of the Six Storehouses. Promoting livelihood and enriching the people is called the Three Affairs. The Three Affairs together with the Six Storehouses constitute the Nine Accomplishments. Dao, De (Virtue/Power), benevolence, righteousness, ritual, civil learning, martial affairs, and the methods of discrimination together constitute the Nine Classics. Within the Nine Classics all possess merit and virtue; “merit and virtue” is a general term for every kind of good action. Among the many merits and virtues three practices are especially important: concealing one’s traces, hiding one’s reputation, and abandoning glory and luxury. Inwardly one comprehends with the mind; outwardly one discerns the principles through the things and actions that surround one.

These everyday actions are the deeds one performs, and the deeds one performs become one’s karma. When performing deeds one is situated in the realm of action, yet inwardly one preserves Wuwei (non-action). Taking simplicity as the standard and abandoning extravagance, one hopes ultimately to reach Wuwei. The practice of simplicity begins with restraining body and speech and is finally realized in examining the inner mind; thereby one cultivates the Five Virtues and Nine Accomplishments.

The Five Virtues begin with long-term fasting and abstinence, eating plain vegetarian food and refraining from rich, fatty, or delicious meats, together with releasing living beings to save lives and treating all sentient beings equally. They continue with making offerings to the Three Treasures (the Dao, the Jing or scriptures, and the teacher), sincerely paying homage, serving with complete devotion, maintaining a humble and compliant attitude, and never generating contempt. Speech is to be truthful.

The Five Virtues consist first of long-term fasting and abstinence, eating plain vegetarian food and refraining from rich, fatty, or delicious meats, together with releasing living beings to save lives and treating all sentient beings equally. Second, one makes offerings to the Three Treasures (the Dao, the Jing or scriptures, and the teacher), sincerely paying homage, serving with complete devotion, maintaining a humble and compliant attitude, and never generating contempt. Third, one speaks honestly, without hypocrisy or deceit, and acts according to proper methods without harming others in order to benefit oneself. Fourth, one distinguishes right from wrong, consults teachers and discusses with friends, gives alms fairly and uprightly, and cuts off deviant views and doubts. Fifth, wisdom is thorough and cautious; speech is based on the classics and thoroughly penetrates the meaning of the scriptures without obstruction; whether in action or in stillness one accords with the Dao, neither presumptuously establishing methods that violate principle nor abandoning the standards of the unseen realm and the human world.

The Nine Accomplishments begin with exhorting companions of like mind and the same path to recognize that body and mind should return to Wuwei; one visualizes one’s own person as clear, bright, and transparent and melts the Qi (vital energy) so that it returns to the formless.

Guarding and holding the physical form while cultivating empty, still, clear and luminous Qi (vital energy) makes one as pure as flawless beautiful jade. One then accumulates Jing (essence) and Qi, turns the gaze inward, and circulates the breath to the feet a set number of times. Visualizing the Shen (spirit) of the five viscera causes them to appear so that one may converse with them. Silently reciting invocations, one summons the various Shen within the body so that they harmonize the four seasons and the Five Phases (Wood, Fire, Earth, Metal, Water).

A Zhaijiao (purification ritual) is established to report to the Shen of the Six Jia and the Eight Officials, and Fulu (talismans and registers) are employed to summon the earth Shen. The Zhaijiao constitutes a Daoist ritual of sacrifice and prayer, while Fulu are talismanic writings used to summon Shen and command ghosts. One then commands the various Shen of the soil and grain, mountains and rivers, and similar entities. Methods of Jing and Qi for extending years and nourishing life are cultivated, along with the practice of divination, inspection, and distinguishing right from wrong. Ghosts and Shen are called upon in order to inquire about auspicious and inauspicious outcomes.

The five De (Virtue/Power) and nine gong described above are to be undertaken according to each person's ability. Those capable of cultivating these methods are all called “gong.” “Gong” means to act and to implement, that is, to possess the capacity. A person able to benefit the world can assist the state, support life, confer blessings on the myriad things, and save the self; there will be rewards both in the netherworld and in the visible realm.

From the sixth to the ninth gong, the techniques involved are mostly heterodox and deviant. If the precepts cannot be carefully observed, one will inevitably fall into the demonic path. This belongs to the inferior category of Daoist methods; the practices comprising these three ranks are extremely dangerous and should be treated with caution. The term “jia” refers to seeking progress and benefit. Only a brief explanation is given here.

Selecting the worthy and capable, and recommending those possessed of De.

The master examines disciples according to their abilities, weighing their merits and recording their faults. Minor faults may be forgiven, while great De (Virtue/Power) ought to be rewarded. All establishment of merit is measured according to the method of “the harmony of five and nine”; the Nine Jing (scriptures) and Three Guards each have their particular strengths, and those who cultivate this undertaking likewise differ in the height of their abilities and the strength of their physique.

Those of weaker ability and humble status may await assignments within the Daoist temple, carrying firewood and fetching water while striving with all diligence. Those of medium ability may serve as attendants and guards, wiping the vessels nearby, sweeping the courtyard, arranging incense burners and lamps, grinding ink and preparing brushes, and assisting in the transmission and interpretation of documents. Those of stronger ability, from wealthy families or possessing influence, may extol the transforming teachings of the sagely religion, exhort people to turn from evil toward good, and guide them to enter the master’s school. Provided they labor diligently, these merits can move the deities of both the netherworld and the human realm.

Before a disciple has requested promotion, the master should recommend him. Promotion and the conferral of registers need not be bound by years of service; they should be examined in sequence, though one may also skip ranks and receive them concurrently. The master may carefully weigh and inquire into the matter on the basis of previous rituals and conduct. If the disciple is truly worthy and capable of overseeing documents, he may be recommended to serve as a clerk. The format of the recommendation document is as follows:

Male or female disciple of such-and-such prefecture, commandery, county, township, and village, name, age, courtesy name, together with the year, month, and day of birth.

The aforementioned disciple so-and-so, on such-and-such year, month, day, and hour, followed this official or master—the male or female official libationer and Daoist priest named so-and-so—in receiving a certain official register, and has diligently served at the parish down to the present for a certain number of years and months. Taixuan Du Zhengyi (Orthodox Unity) Pingqi (a sacred title in Daoist documents), Celestial Master (Tianshi) of such-and-such parish Qi (vital energy) libationer, this official so-and-so kowtows, begs pardon, and bows twice.

It is reported: Upon careful examination of the documents, the aforementioned so-and-so practices the methods of the Dao, concentrates on cultivation, promotes Daoism and increases De, establishes merit, and is diligent and sincere, thus deserving a prominent appointment. This person has already received the recognition of the immortal officials and spirit soldiers. Taixuan Du Zhengyi Pingqi, Celestial Master of such-and-such parish Qi libationer, this official so-and-so kowtows, begs pardon, and bows twice.

The memorialist states: Having carefully examined the documents, the previous report indicated that a certain person practices the methods of the Dao (the Way), diligently cultivates, promotes the teaching of the Dao, enhances De (Virtue/Power), and establishes merit. With a sincere attitude, he deserves a formal appointment, and immortal officials along with clerical soldiers have already been dispatched to provide him with protection.

This individual does not greedily cling to life merely because of his humble status; rather, he delights in seeking vitality, admires the teaching of purity and stillness, studies the arts, and is thoroughly skilled in writing and painting, possessing clear intelligence and insight. He requests appointment as a clerk to assist in handling matters of seasonal ordinances and the transformations of Qi (vital energy). He has vowed to spend three years purifying his mind and to submit to examination to verify his competence.

In accordance with the methods of the master and the ritual codes, one who oversees ten or more households may appoint one clerk; fifty or more households, two clerks; three hundred or more, four clerks; five hundred or more, eight clerks; one thousand or more, twelve clerks; two thousand or more, and so on accordingly. At present, this servant so-and-so oversees a certain number of households and, according to the codes, should appoint a certain number of clerks. Truly those who comprehend the methods of the Dao are few, and those able to perform the duties even rarer; therefore individuals of genuine talent and learning are given priority, with four appointed; five hundred households or more receive eight, one thousand or more twelve, two thousand or more in like proportion.

Now this servant so-and-so oversees a certain number of households and according to the codes ought to appoint a certain number of clerks. Because those versed in the methods of the Dao are scarce and those capable of handling affairs likewise few, we currently seek out loyal and worthy persons, appointing them according to their abilities to fill vacancies left by previously recommended individuals. The names of men and women in the local communities must be clearly registered. If the quota remains unfilled, or if no one was previously recommended, and there are indeed matters requiring attention, we now request the appointment of a certain person. This person has recently given rise to a heart that loves the Dao and is willing to come fill the post, continuing to carry out the responsibilities.

The various lords of the Most High, the Elders, and the Celestial Master (Tianshi)—honored deities of Daoism and titles of the Celestial Masters—may you shelter this servant so-and-so and so-and-so with the Qi (vital energy) of the Dao, that during their tenure they grow wiser day by day, their minds opened to grasp principles, no longer like ordinary people. All immortal secrets seen or heard, this servant will strive with one heart together with so-and-so to serve the Most High, never daring to be remiss.

Please inspect the condition and conduct of so-and-so. So-and-so has vowed that when the term of years is completed and he is fit to serve as Minzhu (the one who undertakes presiding duties in Daoist rituals), a further report shall be submitted to confer the title of Jijiu (a Daoist official rank). From the day of bowing to receive the office registers, he will himself present memorials. The common folk are many and truly merit compassion now; may the Qi of the Dao return and flow, pardoning transgressions. This servant is boundlessly grateful and respectfully submits this memorial. May the supervising officials of the Heavenly Offices examine and approve according to the Keyi (liturgy), the grace earnestly implored.

The Most High, and so on (here “and so on” omits the full recitation).

The foregoing is the clerk-signed memorial (a petition signed by the clerk). The clerk must report face to face; after the report, nine bows suffice. Prior rites of invitation and thanks to the master follow the ordinary clerkly procedures. Three months after conferral, merits are reported and registered according to the ritual for register-recipients.

Commending Humility

Clerks and register-recipients (those who receive Daoist registers) are intelligent, fond of study, and readily comprehending; their bone-qi accords with primordial Qi, innately possessing the endowment for cultivating the Dao. They begin by studying the method of dispersing Qi. Dispersing Qi means that virgin boys and girls inquire about the formula for generating Qi and attaining immortality; after roughly knowing the course of cultivation from beginning to end, they further study dispersal and transformation.

The initial conferral of the one-general register is called “virgin boys and girls of dispersing Qi.” A Jijiu receiving the ten-general registers is called “scattered-official protecting-Qi Jijiu.” Receiving seventy-five registers is called “scattered-official holding-Qi Jijiu.” Receiving one hundred fifty registers is called “Xiqi Jijiu.” These offices all undertake the administration of talisman-water, the instruction of the people, the teaching of the myriad masses, the submission of memorials, the succor of the living, and the rescue from danger.

Instructing three persons counts as one merit, three merits as one diligence, three diligences as one honor. Those who have established honors and virtue may also be permitted to hold star-official posts administering inner and outer affairs, receiving appointments in sequence. Persons of merit and virtue ought to be commended by teachers and fellow Daoists; the relevant documents are as follows.

In a certain country in a certain year, the year being such-and-such, on the first day of a certain month, a disciple of the Celestial Master (Tianshi) and Qi (vital energy) libationer of a certain parish, named so-and-so, knocks his head in apology and respectfully presents this matter.

The school of the Celestial Master respectfully states: The Great Dao resonates with and responds to all things, transforms and instructs the myriad living beings, and guides those of good character. In carrying out the wondrous methods, suitable persons of talent are likewise required. By talent is meant those able to preside over ritual affairs and bring tasks to successful completion. They succor living beings with grace and virtue, extending their blessings throughout both the unseen realms and the human world.

We have observed that in a certain prefecture, commandery, county, and village there is a man or woman named so-and-so, of such-and-such years of age, courtesy name so-and-so. This person’s innate nature is deep and substantial; from youth he has been thoroughly versed in the scriptures and arts, has strictly observed the precepts, and has conducted affairs with fairness and composure. His temperament is upright yet capable of yielding; he is thoroughly conversant with principles and also able to act decisively. His bearing is clear and imposing, inspiring reverence; he is truly an excellent talent for proclaiming the teachings and an outstanding figure for relieving the present age. He is neither distressed by slander nor elated by praise; when dwelling in obscurity he is able to cultivate himself, and when attaining prominence he can also attend to the affairs of the multitude.

Such a person is suitable for advancement in the true transformation—that is, the cultivation of perfection, the work of teaching, and official appointment within Daoism—so as to encourage those who come after. He has already served in his present office for many years and, according to the established regulations, ought to be promoted; he should now personally assume the responsibility of instructing in the Orthodox Dao. We look up to the enlightened master for a decision, holding that this person is indeed an excellent talent for spreading the teachings and an outstanding savior of the world; therefore we venture to present our sincere intent and earnestly request that the enlightened master trust and accept it. The talent recommended ought not to be set aside because of the station of those who submit the statement; our recommendation is earnest and respectful, and we respectfully await the gracious instruction.

So-and-so knocks his head and bows again, begging pardon repeatedly. Of those recommended by the master’s school, only the worthy and capable are truly suited to the needs of the time. Please immediately issue an order to the school that this matter be carried out without delay. After this teaching-order has been promulgated, one should modestly decline in the manner set forth below.

A male or female disciple of a certain Fulu (a type of Daoist talismans and registers), named so-and-so, respectfully states with a heart full of trepidation: Upon seeing that the official registers and names of the male and female disciples have been praised and recommended, and having received a special gracious mandate by sacred edict, in the moment of reverent reception surprise and joy intermingle and the heart and spirit are stirred. I have been fortunate to encounter the mysterious and wondrous teaching, whose grace is profound, and was just intending to exhaust my sincere heart in dedicated cultivation. Yet considering that I have received this gracious encounter, I fear I may fail the teacher’s lineage and truly dare not hope for advancement. The teaching permits me to keep to my proper station and also opens a convenient door for aiding the world. I boldly disclose my sincere heart and truly ought not to decline. I earnestly request that the venerable master, in compassion, retract the order already given and permit me to state my original intention, so that I may not presumptuously claim undeserved grace and may also preserve my cautious original heart of guarding the True. Having received this favor I am joyful and grateful and dare not disturb your dignity with this. I am sincerely fearful and apprehensive, kowtowing again and again. Transgression, transgression.

In the year of Tai Sui such-and-such, month such-and-such, day such-and-such.

The master spreading the teaching greatly longs for the assistance of worthy and capable persons. Since everyone has jointly recommended, one should cease declining. When the master has given a command and fellow disciples of the same school have recommended, one dares not decline the toil nor dare to cling to ease. If indeed one cannot fulfill the responsibility, or has other aspirations, these may be stated one by one. Declining once to three times is sufficient and should not be excessive.

Chapter on Transitioning to Scattered Transformation

In such-and-such prefecture, commandery, county, township and village, the names and ages of the male and female disciples. If they are underage males or females, the parents report to the master, who then memorializes on their behalf; if a husband and wife receive the teaching together, the master must not allow only one to take the seat while the other is absent. A certain disciple is of upright nature, with loyal, honest and simple aspirations, heart directed toward long life, conduct dignified and sincere, pure, still and true, suitable to advance step by step according to the Keyi (liturgy), earnestly requesting permission to receive Sanqi (scattered Qi, a type of rank or transmission of techniques in Daoist methods of receiving Fulu).

On such-and-such year, month and day, the official register names of the male and female disciples.

The above five persons jointly recommend and stand surety.

The memorial states: Respectfully according to what is recorded in the documents, this servant is foolish and ignorant, not skilled at proclaiming and spreading the teaching. Although I wish to exhaust my sincere heart in assisting the master, my faults are many and merits few, and I constantly worry about encountering danger and calamity. I wish to rely upon the protection of great compassion so that I may preserve my life. I vow to exert myself in performing some small good deeds, looking up to receive the instruction of Huangji (the Imperial Ultimate, the highest Heavenly Dao or honored deity), and to assist the master according to the law; yet my faults are many and merits few, still constantly worrying about encountering danger. I wish that great compassion will be tolerant and protective so that I may preserve my life. I vow to cultivate with all my effort, looking up to receive the instruction.

The Huangji, the honored deity who receives petitions in Daoist rituals, follows the established ordinances in seeking out worthy and virtuous persons so as to proclaim and harmonize the Zhengqi (orthodox primordial Qi, the orthodox innate vital energy). The names of the male and female devotees are now listed on the official document. Born and raised in the secular world and long adrift, they have nevertheless purified themselves and preserved the authentic, delighting in the clear stillness of the mysterious Dao. Because they possess affinity with the methods of the Dao, they have come to visit, inquiring after the master’s teachings and the methods for extending years and prolonging life. Their utterly sincere intentions are expressed with great earnestness, and their diligent seeking of the Dao has moved the spirits. This humble servant considers that the mysterious Dao is of the utmost subtlety and the methods of the Dao especially precious; worldly people often cling to deluded views, and those who cultivate and practice them are few. Now so-and-so concentrates wholeheartedly in faith with a will that remains firm and unshakable. We prostrate ourselves hoping that the Huangji will deign to hearken to this matter, and thus we respectfully set forth these words of true declaration.

Yin and Yang mutually confer; husband and wife, like the two polarities of Heaven and Earth, constitute the essential root of humanity’s proliferation. Following the sequential stages of the Daoist methods of three, five, seven and nine, they transform and convert one another, enabling people to emerge together from the Three Realms (the Realm of Desire, the Realm of Form and the Formless Realm) and to roam freely among the Three Pure Ones (Sanqing, the pure realms inhabited by the honored Daoist deities). For this purpose we respectfully invite the officials of the Lord of the Dao who transforms by the generating Qi of Yin and Yang, the officials of the Nine Qi Elders who seize and summon, the generals and officials who dispel disasters, scatter misfortunes and resolve calamities, together with the generals and officials of the Three Officials of Heaven, Earth and Water who investigate and summon, and other spirit officials, to enter together into the body of so-and-so, circulating within and without, driving out disasters and afflictions, stabilizing the hun and po souls, eliminating the Three Worms (the worm-spirits that Daoism holds inhabit the human body and hinder cultivation) and nurturing the mysterious root (the foundation of cultivating the Dao).

We further dispatch the officials of the Nine Qi Elders who seize and summon, the generals and officials who dispel disasters, scatter misfortunes and resolve calamities, the generals and officials of the Three Officials of Heaven, Earth and Water who investigate and summon, and others, to enter together into the body of so-and-so, circulating within and without, driving out disasters and afflictions, stabilizing the hun and po souls, eliminating the Three Worms and nurturing the mysterious root. We also dispatch the left and right official envoys worn by this humble servant, together with the two Yin-Yang spirit Yu officials, to present a memorial to the Jade Register of the Immortal Capital of Supreme Purity (the heavenly document that governs the registers of immortals), recording so-and-so in the register of the living and deleting so-and-so from the register of the dead, so that so-and-so may enjoy long life and enduring vision and forever become a seed people of the Daoist gate (those who have entered Daoism and continue the methods of the Dao). So-and-so offers a single unlined garment as a token of faith, requesting pardon for the thousand sins and myriad transgressions committed before entering the Dao. We prostrate ourselves hoping that the Taishang (honorific title of the supreme Daoist deity) will bestow grace.

According to the usual format, the text should specify that this humble servant presents a memorial petition on behalf of the names of the male and female devotees, requesting the conferral of office and conversion. This is the “Sanhua Zhang” (Petition of Dispersed Transformation); the Sanhua Zhang follows the middle-grade ordinances, and the ritual of sending forth the officials is recorded in a separate volume.

All who receive the Sanhua method must fully prepare and transcribe the twenty-four volumes of Jing (scriptures), become thoroughly versed in reciting them and in practicing the methods of visualization, so as to dispatch the spirit officials when presenting petitions. If one has not yet acquired the Zhenqi (true Qi), one may not serve as a master.

Should there be any faults, one ought to repent of one’s errors and offer apology.

Anyone whose Fulu (talismans and registers) have been revoked because of an offense, or who has lost their Fulu, should submit a written statement of repentance. Even those who have already obtained and copied the twenty-four volumes according to the regulations must still diligently recite them, still the mind in visualization, and become thoroughly familiar in advance with the petition texts and the methods of deploying them. If one has not yet attained the corresponding true Qi (zhenqi, the inner primordial energy obtained through cultivation), one cannot serve as a master.

Having Committed an Offense: Repenting of Sins and Giving Thanks for Grace

Anyone whose Fulu have been reclaimed due to an offense, or who has lost their Fulu, must submit a written statement describing the transgression, repenting of the sin, and giving thanks for grace. The general format is as follows:

A certain man or woman, so-and-so, of such-and-such a prefecture, commandery, county, township, and village, of such-and-such an age, prostrates and kowtows, presenting this statement to confess guilt and beg for gracious pardon:

I was originally like a tender shoot of grass or wood, receiving the transformative nurturing of the Great Dao (the Way), yet through ignorance I committed errors. I earnestly beg for compassionate care to sustain me and grant me vitality. On such-and-such a year, month, and day, I was granted a certain register, but I transgressed the precepts and thereby incurred investigation and punishment. On such-and-such a year, month, day, and hour, because of such-and-such a matter, I violated public and private statutes, failing the Three Honored Ones (the sacred positions of reverence in Daoism) and my master’s commands. My master ordered a disciple to reclaim the certain register I wore; or, on such-and-such a year, month, day, and hour, at such-and-such a place, because of such-and-such a matter, I lost the certain register I wore. All of the above is stated according to the facts. I reflect upon myself and reproach myself. Even death itself would hardly compensate for my faults. I, humble as a sparrow or a mouse, still beg that I may receive pardon, and I presumptuously request the grace of being granted the register once more. I swear to wash my heart and reform my ways, hoping again to receive the blessing of new life. I will correct the past and cultivate the future, and dare not act as I did before. I earnestly beg the school of the Dao for compassion, to specially grant pardon so that these decaying bones of mine may again have vitality; encourage me to rouse myself, that I may revive like something withered coming back to life. I respectfully submit the penalty offerings according to the Keyi (liturgy) and beg to receive pity and forgiveness. Even if I must undertake ten thousand kinds of service, I still wish to live. Looking up to the pure and austere honored deities, I am fearful and ashamed, and respectfully present this statement.

In the year of such-and-such a Tai Sui, on such-and-such a month, day, and hour, this statement is respectfully submitted.

After the master receives the written statement of repentance, he should weigh the gravity of the offense, report it according to the liturgical statutes, and then, as appropriate, re-confer the register or enter it in the records. If one has lost the Fulu three times or committed offenses three times, one may not receive the register again, and a separate statement must be written.

In the year of such-and-such a Tai Sui, on such-and-such a month, day, and hour, this statement is respectfully submitted.

After the master accepts the disciple’s apology, he must carefully weigh the gravity of the transgression, report it upward according to the precepts, and then confer the ritual office as circumstances require. If a person commits three faults and violates the precepts three times, he may not receive office again. Only by establishing extraordinary merit and accumulating special De (Virtue/Power), after twenty-five years, may he receive office once more.

There are many examples of special merit; here only the general cases are given so that similar situations may be judged by analogy: using talent and wisdom to rescue the people of the world, assisting the government of the age through civil administration and military achievement; establishing zhishe (Daoist halls for activity and administration) and propagating the teaching of the Mysterious Gate; causing the wicked to reform and turn toward goodness, upholding the orthodox Dao and eradicating evil; even exhausting the family fortune in order to support the Three Treasures (Buddha, Dharma, and Sangha; here referring to the Three Treasures honored by the religion); employing strategy to quell disaster and turmoil, destroying ghosts, demons, and bandits, pacifying the four quarters and bringing stability to the state; saving those on the verge of death, helping the common people to survive, and revitalizing Daoism; for these purposes exhausting one’s mental energy and depleting one’s wealth, persevering over a long period without regret or withdrawal. Those able to accomplish these things possess extraordinary merit and special De (Virtue/Power).

After Receiving Office Without Merit

Anyone who commits a fault must immediately confess and apologize; delay is not permitted. If an error occurs at the yin hour (3–5 a.m.), the apology must not be later than the mao hour (5–7 a.m.); if urgent matters cause the time limit to be missed, it is no longer calculated by date. Failure to apologize within three days doubles the penalty; failure to apologize within nine days means one can no longer request pardon. Only by apologizing within nine days is pardon possible; within three days after receiving pardon one must immediately establish merit to make amends.

If within nine days there is no urgent reason yet one still fails to apologize, the same rules apply: three days without apology doubles the penalty; nine days without apology precludes pardon. After receiving pardon one must still establish merit within three days. If one is unable to establish merit within nine days, the reasons may be foolishness and obstinacy, low status and ignorance of how to exert oneself, or old age, poverty, or illness with insufficient resources; or being too young to understand, with parents who are mediocre and incapable of substituting for the child in continuously and diligently presenting offerings. In such cases office is withheld for many years; later, if extraordinary merit is suddenly established, one may be promoted according to the sequence of De (Virtue/Power), as determined by a discerning master.

After Receiving Office With Merit

Anyone who, after receiving office, repents and apologizes within the three-day or nine-day limit, and after the period expires pays the penalty required by the precepts, may then be granted office according to the regulations, regardless of the size of the fault. Thereafter, for those who have just established extraordinary merit, the relevant personnel should be summoned as soon as possible and the matter handled according to circumstances.

Anyone whose name has been struck from the register because of a crime, who later receives pardon and is reappointed to office, is still handled according to the same set of rules for faults and violations of precepts, and must pay the required penalties without omission. The master must verify the original register and deal with the stripped ritual office according to law; after the person has confessed as required and completed the corresponding period, the master submits a memorial for examination.

If one has lost the received Lu (register; the credential of Daoist office conferred by the tradition), one should first submit a memorial (zhang) confessing the offense and requesting gracious permission for a new examination and conferral. If one has not yet received a parish affiliation (zhi)—that is, has not yet formally received a Lu and been enrolled under a Daoist parish—one cannot apply for replacement on one’s own. If one has already received parish affiliation and subsequently lost the Lu, the relevant official may submit the memorial text on one’s behalf.

The memorial states: Carefully examining the documents, the man or woman of such-and-such prefecture, commandery, county, township, and village, named so-and-so, born in such-and-such year, month, day, and hour, kowtows and states the offense, begging for grace. We were originally descendants of earthly officials. Encountering a rare opportunity of a thousand years, we were able to enter the gate of the Dao (the Way), becoming affiliated with the Most High Lords and Elders (Taishang zhujun zhangren, the venerable deities and immortal officials of Daoism), and receiving the protection of the methods of the Dao. Carefully recording the name and birth date of the man or woman of such-and-such prefecture, commandery, county, township, and village, we again kowtow and state the offense, begging for grace.

Having received the protective support of the Most High Lords and Elders through the methods of the Dao, we have been able to preserve ourselves, receiving grace to rectify body and mind, and thus sincerely exhort ourselves to diligent cultivation of the Dao. So-and-so formerly, on such-and-such year, month, day, and hour, went to the master’s place, or to such-and-such official of the Celestial Master (Tianshi), named so-and-so, to give thanks and receive such-and-such official’s General Lu together with its associated clerks, soldiers, and camp guards, and for many years all was peaceful. Now so-and-so’s conduct has involved many transgressions, offenses piled up like a mountain, bringing investigation and punishment. On such-and-such year, month, day, and hour, at home or at such-and-such place, under the pressure of public or private affairs, encountering flood, fire, theft, or similar circumstances, we truly state: we do not know where the Lu that was worn has been lost; searching and checking have not found it. It may have been burned, sunk in water, or taken by evildoers. This should be explained according to the actual circumstances.

In accordance with the regulations, we confess and admit guilt, willing to redeem the offense by transporting firewood amounting to a thousand cartloads and by setting out feasts to provide for several thousand people, so as to be newly permitted to receive the Lu. Your humble servant (chenqie, the modest self-reference of the one submitting the memorial), facing all living beings, is fearful and uneasy. We carefully report the actual circumstances, such as the Lu having been taken by evildoers, and in accordance with the regulations state the offense, willing to redeem the sin by transporting firewood and setting up kitchen feasts, seeking permission to receive the Lu anew. Your humble servant is fearful and uneasy, and hereby respectfully presents this memorial, wishing that the superior officials in charge examine and handle the matter separately, pardoning so-and-so of a thousand sins and ten thousand faults, washing away all sinful obstacles whether of the past or of recent times. In accordance with the rules and regulations, we acknowledge the culpability of losing the Lu, state the fault and beg for grace, hoping to be permitted registration in the name-lists of the Nine Palaces (Jiugong, the system of Daoist immortal official bureaus). A further formal petition (ciqing) should be submitted separately. We first state this matter now.

Urge so-and-so to swear an oath of self-renewal, correct past faults, and cultivate future good deeds, so that original sins may be eliminated and merit together with cultivation may advance day by day. From this time onward begin anew and persist cautiously to the end. Regarding the lost generals and clerical soldiers, request that the investigation be lifted and they be summoned back to their posts, so that all members of the heavenly bureaus (Tiancao) may dwell peacefully in their respective palaces and offices without harboring resentment. Humbly implore the Most High to adjudicate. The remaining content is omitted.

Memorial for an Ordained Practitioner Who Has Lost a Worn Item and Requests Transfer of Investigation

The memorial states: Upon careful examination of the documents, so-and-so is of ordinary and humble station, yet has had the rare fortune, occurring perhaps once in a thousand years, to encounter the teaching of the Dao (the Way). Although diligent in cultivation and practice, there have been no outstanding merits, while faults have occurred repeatedly. This has already been reported to the master’s household and taken as a warning to oneself. Having been granted a certain number of general tallies (credentials used to command or dispatch generals and clerical soldiers), these may be employed inwardly to govern one’s own person and outwardly to treat illness. To have reached the present day is truly a cause for gratitude; this is not a grace that ordinary people can readily bear.

Nevertheless, so-and-so has not been sufficiently cautious in carrying out cultivation, with repeated improprieties, thereby incurring investigation and accountability. Suddenly, on a certain month and day, the item worn on the person was lost. Despite searching and inquiring everywhere, its whereabouts remain unknown. So-and-so reflects that these credentials were originally intended for self-governance and the treatment of others. To enjoy the present fortune is truly gratifying, yet the failure to cultivate with due caution has truly betrayed this gift. So-and-so examines himself with remorse: since receiving the registers (the ritual of accepting Daoist registers and being enrolled), there have indeed been no merits worthy of reward, nor has the duty of encouraging and assisting the clerical soldiers been fulfilled. The clerical soldiers have been implicated on his account, causing him to incur guilt whose responsibility is bound to the Three Officials (the divine system governing the affairs of Heaven, Earth, and Water), resulting in the confiscation of the credentials. Now, having additionally lost the worn item, so-and-so prostrates himself in self-reproach, repenting of and apologizing for past faults, taking refuge in the Great Dao, and begging for merciful clemency.

So-and-so, at the risk of further offense, cautiously submits this memorial, requesting that it be forwarded to the supervising high officials and clerks and circulated through the Literary Bureau (the heavenly institution in charge of documents), so that a thousand sins and ten thousand faults may be pardoned. Although so-and-so has previously submitted memorials to pray to the high Perfected ones, the period of receiving Daoist instruction has still been brief, and he does not yet discern which actions accord with the norms and which constitute transgression. Now he has firmly resolved to abandon evil and cultivate good, begging pardon for past faults and that his future sincerity be recorded. He requests that the lost generals and clerical soldiers be summoned back and restored to their original posts. So-and-so now, in accordance with the Keyi (liturgy), offers the penalty items as an act of giving to the Daoist community. He humbly implores the Most High to examine and decide, to handle the matter accordingly, and to grant lenient grace. This memorial serves to report the loss of the worn item, to request lifting of the investigation, and to offer apology. Once the matter is concluded, the penalty items should be paid, the punishment inflicted upon the clerical soldiers should be lifted, and from that time onward self-correction should be undertaken.

Memorial Requesting Transfer of Investigation When Penalty Items Have Not Yet Been Fully Paid

The memorial is as follows: Upon careful examination of the documents, a person from a certain prefecture, commandery, county, township, and village, of such gender, name, and age, together with the ages of wife and children, kowtows in self-reproach, states the offenses, and requests forgiveness. They were originally ordinary mortals, foolish and ignorant, solely attached to clinging to life and fond of longevity.

On a certain year, month, and day, they went to a certain official libationer named so-and-so, received a certain Fulu (talismans and registers) and the affiliated clerks and soldiers, thereby to protect themselves. Previously they had received the grace, and their bodies were healthy. However, these mortals were somewhat negligent in observing the laws, and not thorough in guarding against dangers. On a certain year, month, and day, they were acting at a certain place, and suddenly lost the talisman tally, thus reflecting on their faults, blaming themselves, and repeatedly confessing their sins. They followed the methods of the Dao to seek replacement, searching everywhere, but never found it.

They are guilty because of foolishness and rashness, themselves violating the prohibitions, thereby inviting severe punishment. On a certain year, month, and hour, they violated the master’s law due to a certain matter, and the certain register they wore was confiscated. They repent their faults and blame themselves, swear to reform, and kowtow to your servant requesting lenient disposal. According to the master’s law, losing the Fulu originally merits punishment; after being punished, they may then re-register and be granted the register, and according to regulations establish merit to redeem the transgression. A certain person lost a certain general’s register, and should be fined several cartloads of firewood, and provide meals for several worthies. These punishments are established in order to rectify violations of the precepts.

Now they have encountered calamity, and the household is impoverished. They presumptuously pray for the compassion and generosity of the Great Dao (the Way), because the Dao always pities the ordinary and foolish, and the laws also permit discretionary exemption. A certain person lost a certain register, originally should be punished; but he is young and ignorant, or a woman of frail constitution, or elderly and unable to engage in chopping firewood, and also unable to prepare the meals for the worthies. Now they have made a vow, seeking to gradually establish merit to atone, and beg for pity and forgiveness.

Your servant carefully weighs according to reason, and according to the ritual methods arranges for them to pay the penalty goods: deliver several cartloads of firewood, and provide for several worthies, as a preliminary chastisement. Your servant fears that the method determined does not conform to the regulations, and is inwardly apprehensive. If it is granted, the firewood delivered and the meals provided total a value of such-and-such amount; they will also proceed to the parish office to apply for re-receiving the register, and re-register under the Nine Offices. This matter is respectfully submitted.

Subsequently, they are willing to submit a white tablet (a document recording names and matters). The meals for the worthies will be arranged on another selected auspicious day at the parish office. The remaining firewood and meals not yet prepared must be ordered delivered to the parish office to complete. After the matter is handled, they will then receive the registers of the Two Offices of Immortals and Spirits.

A certain person states of himself: He has received the vast grace of the Supreme Celestial Master (Tianshi), yet is merely a rustic commoner, not understanding the magnanimity of the Great Dao, and still risks submitting a memorial to report. He earnestly requests the divine officials in charge of this matter in the upper offices to take notice, and pardon the faults and culpability of the person. If there are examining and summoning lord officials (divine officials responsible for examination and verification) reviewing accomplishments and recommending promotion, please recount his good deeds, so that he may be granted additional office and increased rank, and no longer leave behind anxiety and regret. Respectfully hoping for gracious approval.

The Most High spoke as follows:

This is the document submitted after payment of the fine and removal of sin and examination, petitioning for the re-granting of the Nine Officials and Spirit Soldiers.

A person of such-and-such province, commandery, county, township, and village, male or female of such-and-such name and age, with son so-and-so; the name of the male or female household head of the registered household; the person responsible for local affairs serving as guarantor for this male or female initiate (the recipient of the Fulu [talismans and registers]). The foregoing document is presented on behalf of the male or female initiate so-and-so.

A person of such-and-such province, commandery, county, township, and village, male or female of such-and-such name and age, with son so-and-so; the name of the male or female household head of the registered household; the person responsible for local affairs serving as guarantor for this male or female initiate. The foregoing document is presented on behalf of the male or female initiate so-and-so.

On such-and-such year, month, day, and hour, the disciple so-and-so, or the male or female libationer so-and-so, a descendant of Zhang so-and-so in such-and-such generation of the Celestial Master (Tianshi) transmission, had previously received the register of such-and-such generals (the titled roster of offices conferred in Daoism). Now, having violated the precepts while practicing the methods of the Dao, this has incurred sin, examination, and punishment. On such-and-such year, month, day, and hour, at such-and-such place, owing to such-and-such matter, or without cause and without noticing, the received register was lost; if it was seized under duress by flood, fire, or bandits, this too must be stated according to the actual circumstances. After searching for many days and exhausting every effort, it still cannot be found, and its present whereabouts remain unknown.

I willingly bear the guilt and dare not resent or appeal; yet like insects and ants seeking to live, like grass and trees greedy for life. I fear that as the years turn and the hundred poisons spread, the sins will defile the physical body, and without the legal register worn upon me I deeply dread thereby incurring further offense, with life hanging by a thread. I look upward and beg the compassionate Father of the Great Dao and the Holy Mother (honorific titles for the revered deities of Daoism) for their generous mercy, to condescend to rescue me and allow me to reform and begin anew. I now correct past faults, cultivate future good deeds, pay the fine according to the ritual statutes, sincerely wash away the errors, and petition for the removal of sin and examination, the bestowal of grace, and permission to re-register and receive office. I earnestly request that the Nine Officials and Spirit Soldiers (the guardian spirit officials and generals) be re-issued according to the statutes. This matter pertains to the libationer of Qi (vital energy) of such-and-such parish under the Celestial Master, your servant so-and-so, who respectfully kowtows, kowtows again, and carefully presents this document.

The male or female initiate so-and-so previously received the register of such-and-such office, which was lost owing to sin and examination; now that the fine has been paid, they request re-appointment to office and hereby explain each item, asking that the Nine Officials and Spirit Soldiers be issued according to the statutes. This matter pertains to the libationer of Qi of such-and-such parish of the Celestial Master, your servant so-and-so, who respectfully kowtows, kowtows again, and carefully presents the document.

The male or female initiate so-and-so previously received the register of such-and-such office, which was lost owing to sin and examination; now that the fine has been paid, they request re-appointment to office and hereby explain each item. Their province, commandery, county, township, village, name, and age, together with the names of the affiliated household head and guarantor, are all listed in the document. We respectfully dispatch the Merit Officer Envoy (the spirit officials in Daoist documents who transmit commands and transact business) to investigate, summon, verify, and register the recipient of the Fulu in person, ascertaining whether the facts are true. So-and-so ought to receive pardon, and it is proper to re-register the office of the Nine Officials and Spirit Soldiers without delay; the recipient of the register waits anxiously, hoping to receive the new appointment by prostration, and now respectfully reports this to the Upper Palace. Your servant so-and-so, in sincere fear and trepidation, respectfully kowtows, kowtows again, and carefully reports in accordance with the foregoing.

I respectfully report to those above: Now, according to what is recorded in the documents, I declare the name, age, date of birth, and present place of residence of a certain man or woman of such-and-such prefecture, commandery, county, township, and village. This person hereby kowtows in confession of fault and earnestly begs for pardon and gracious favor.

This person was originally an ordinary and insignificant individual, as humble as insects and plants. Only through the lingering blessings of good deeds performed by ancestors was it possible to take a place among humankind. Recently karmic affinities have gradually increased, allowing the hearing of the Orthodox Dao (the Way). Previously this person admired the teachings, received the methods and affiliated with the Great Dao, delighted in Daoist arts and the divine spirits, and wished to attain long life and enduring vision (to live long without dying).

In a certain year, month, day, and hour this person went to serve in the Heavenly Court; after a number of years no merit had been established, and the accumulated faults have already been examined and pursued. In a certain year and month a certain Libationer (a Daoist officer who presides over Zhaijiao (purification ritual) and transmits Daoist methods) conferred upon this person a number of Immortal Spirit Generals. Later this person lost the register that was worn (a Fulu (talismans and registers) recording the Daoist’s identity, office, and the spirit generals under command) and through improper conduct incurred faults. This person searched in many directions yet could not find it; these matters truly arose from oneself and were not reported in a timely manner. For all sins that ought to be borne, I am willing to present the case to the lords and officials and to accept detention and examination by the Three Officials (the Heaven Official, Earth Official, and Water Official of Daoism); I earnestly request exemption so that punishments and meritorious rewards may be reported and archived in due time, the original office restored, and everything handled according to established precedent.

This person was born relatively late, and the period of receiving Daoist instruction is still brief, so that what constitutes following the Dao and what constitutes going against the Dao is not yet understood. Now I am willing to examine myself and to present a certain quantity of items as redemption in order to accord with the codes and statutes (the regulatory articles of Daoism). This person wishes to correct the past and cultivate goodness in the future, earnestly requesting pardon for previous penal faults so as to begin anew. If granted compassion and forgiveness, please on this very day re-register the official rank and order the Nine Officials (the clerks in the Heavenly Offices charged with relevant duties) at a certain hour, according to the documents, to submit the visiting card (presenting a name-card and memorial to the Heavenly Offices); after the reply is received, then conduct the ritual of bowing and conferment. For those who ought to descend to the lower realm to perform duties, please promptly protect ordinary people so that they may establish merit and virtue; according to the codes of the Heavenly Offices promote them rank by rank.

This person once again requests to reform faults and cultivate goodness, earnestly begging pardon for previous penal faults so as to make a fresh start. I wish that the previously examined matters be handled according to the codes of the Heavenly Offices, that Nine Officials together with clerks and soldiers be assigned to accompany and protect, eliminating sins and increasing blessings, so that Dao and De (Virtue/Power) may daily advance and meritorious achievements be accomplished. Respectfully awaiting the judgment of the Most High (Taishang, the Daoist honorific for the supreme deity).

After paying the penalty goods and accepting the punishment, three days later submit a memorial of thanksgiving and report the merits.

When presenting a memorial, one must carefully consult the documents: a certain person has acted improperly and accumulated many offenses. On a certain month, day, and hour they lost the Fulu (talismans and registers) they wore—the ritual talismans carried on the person by Daoist priests—as if they had lost the Ganjiangjun line. They therefore reflected on their faults, reproached themselves, and searched everywhere without finding it. They then reported the matter truthfully and received the gracious protection of Heaven.

The names of the male and female masters are …. On a certain month and day they were again granted the titles and rank registers of initiation. This is not something ordinary people can obtain a second time, and the heart is filled with great joy. A certain person had previously, on a certain month, day, and hour, lost the Fulu they wore, like the Ganjiangjun line; they reflected and blamed themselves, sought it without success, and reported truthfully. After receiving the gracious protection, the names of the male and female masters being …, on a certain month and day they were again granted initiation. This is not something ordinary people can readily obtain, and thus they are overjoyed beyond measure and respectfully bow to submit this memorial.

First kowtow to the lords, chiefs, and officials. If the sinner is detained by the Three Officials (Sanguan, the divine offices governing Heaven, Earth, and Water), we earnestly request that grace and pardon be extended as well, so that they may be spared punishment, restored to office, and all matters handled according to established precedent. A certain person’s time of cultivation in the world is still brief and they do not yet understand the compliance or opposition of conduct. Now they vow to correct the past and cultivate the future, not daring again to take former actions as pretext for violating faults, and hereby specially request a new beginning. May it be that from this day forward even that which is as hard as metal and stone can be opened and resolved, and disasters of water and fire can be eliminated; that the illnesses treated may be healed and the people instructed may be transformed. By this the Way of the illustrious master and its numinous efficacy shall be made manifest, and one ought constantly to exhort and enlighten the ignorant, never daring to slacken.

We humbly pray that the Most High (Taishang) …

Zhengyi (Orthodox Unity) Ritual of the Outer Registers of the Most High from the Legal Texts