《赤松子章曆》Vol. 5

This document presents the format of a Daoist memorial (zhang) addressed to deities, as recorded in the fifth volume of the Chisongzi Zhangli (Red Pine Master's Memorial Calendar), titled "Memorial for Reporting Merits to Heaven and Earth Deities." The content primarily involves a Daoist priest, representing both himself and devotees, confessing transgressions to the deities, seeking absolution, and petitioning for divine subordinates to be recognized for their merits.

The opening identifies the petitioner's status: a Daoist priest from a specific temple in a certain location, who humbly describes himself as dull-witted yet honored to have received the "Celestial Official's Register of Governance" (Tian'guan zhilu)—a credential certifying his priestly ordination. He then confesses accumulated sins due to indulgence in the "six emotions" (joy, anger, sorrow, pleasure, love, and hatred) while expressing gratitude to the "divine spirits within the body" (shenzhong shenxian) for their protection.

The main body contains three core petitions:

1. A plea to the Supreme Great Dao Lord (Taishang Dadaojun, the highest Daoist deity) and Celestial Master Lord (Tianshijun, Zhang Daoling) to absolve his transgressions from past and present lives.

2. A request to acknowledge the merits of previous ritual services (zhaijiao purification ceremonies, memorial submissions, etc.) performed to dispel calamities and heal illnesses for the people.

3. A special appeal to recognize the contributions of the Three Officials (Tianguan, Diguan, and Shuiguan—Heavenly, Earthly, and Water Officials) and their subordinate divine officers and soldiers from the first to the twelfth lunar month, petitioning for their promotion according to the celestial bureaucracy's (Tiancao) evaluation standards.

The conclusion beseeches the Supreme Great Dao Lord and other deities to bestow the "Zhengyi Vital Qi" (pure Yang energy) for personal protection, ensuring recovery from illness and physical vigor. It also mentions cultivation goals: eliminating the "Three Corpses" (sanshi, three malevolent spirits within the body) and the "Nine Worms" (jiuchong, disease-causing parasites), ultimately attaining spiritual enlightenment, foresight, and longevity.

Repeated terms include:

• Yangong ("reporting merits"): a Daoist ritual term referring to recording divine achievements and requesting rewards.
• Libing ("officers and soldiers"): the divine officials and troops under a deity's command.
• Kepin ("standards and ranks"): the celestial bureaucracy's system for evaluation and promotion.

The entire memorial reflects Daoist religious concepts of "divine-human interaction" and the systematic hierarchy of its spiritual administration.

This scripture is a formal petition document (zhangbiao) used in Daoist petition rituals for presenting prayers to the deities. It primarily consists of three key components:

First, the devotee (referring to themselves as "your subject") seeks divine intervention to dispel calamities and prolong life. The petitioner earnestly prays that all family members, young and old, may safely overcome misfortunes and extend their lifespans, keeping plague and toxic influences at bay. A solemn vow is made that if these petitions are granted by a specified date the following year, the devotee will establish an altar to repay the deities' kindness, never failing in gratitude.

The second section meticulously records the deity-invocation process. Through the distinctive Daoist "Three Officials" (Sanguan) system—the Celestial Official, Earthly Official, and Water Official—the petitioner summons various divine beings for assistance. This includes Orthodox Unity (Zhengyi) merit officers (gongcao, celestial functionaries responsible for delivering documents), left and right official messengers, yin-yang judgment officials, and other ranked divinities who collectively work to dispel misfortunes and seek blessings for both the petitioner and common people.

The final portion presents the formal petition structure, containing:

1. The document's destination—the Three Heavenly Courts (santian cao, Daoism's highest celestial administrative bodies)

2. The devotee's reverent kneeling protocol

3. Identification details: the petitioner's affiliated Daoist temple and religious status

4. Precise timing and location of the petition submission

5. Document sealing format ("kelou" refers to the outer envelope, "fanghan" the inner casing)

6. The official petition title: "Three-Five Merit Reporting Document"

7. The petitioner's personal declaration: Expressing gratitude for heaven and earth's nurturing grace, acknowledging worldly origins yet having received Daoist teachings, now wholeheartedly taking refuge in the Dao and requesting divine protection.

The recurring term "your subject" reflects the Daoist practitioner's humble self-reference before deities. "Three-Five" (sanwu) denotes the three dantian (energy centers) and five qi (vital energies) in internal cultivation, while "merit reporting" (yangong) indicates accounting spiritual achievements to the deities. The entire document exemplifies Daoism's unique religious protocol of formal written communication with the divine realm.

This passage is a memorial document from the Daoist scripture Chisongzi Zhangli (Red Pine Master's Ritual Petitions), focusing on the themes of sin absolution and life extension. It consists of two main parts: the practitioner's self-reflection and a prayer for divine protection.

The first half describes the practitioner (who self-refers as "your servant") who, despite having received the Sanwu zhi zhi (Three-Five Offices, a Daoist priesthood rank) and inheriting the Sandong jinshu yuzhang (Golden Texts and Jade Chapters of the Three Caverns, important Daoist scriptures), while maintaining constant incense offerings, feels deeply inadequate—awed by the profundity of the Dao yet conscious of his mortal limitations. He vows to diligently practice day and night, reciting scriptures, propagating Dao-De (the Way and its Virtue), and delivering sentient beings. Simultaneously, he engages in quiet meditation, absorbing the essences of the sun and moon, refining Yin-Yang qi (vital energies), aspiring to forge the Golden Elixir (Jindan) and achieve ascension. However, fearing that karmic obstacles from past and present misdeeds may hinder his progress, he petitions the Gongcao (divine officers within the body) and 120 guardian generals for protection—requesting celestial medicines and golden fluids to nourish body and mind, safeguard his family, and aid his path to immortality.

The latter portion specifically presents the "Petition to Remove Names from Mount Tai's Death Register" (a document for erasing karmic records). The practitioner meticulously states his hometown and age, explaining his fortune in receiving grace from the Supreme Deity and the Twelve Siming Jun (Lords of Destiny who govern lifespan). He petitions for his name to be expunged from Mount Tai's death register during the auspicious Sanhui festival days (key Daoist observance periods). Entreating Cangsheng Jun (Lord of Life Granary) and the Eight Poles-Five Qi (primordial energies of heaven and earth) Year-Supervising Officials, he seeks longevity of 36,000 years for himself and family, with names recorded in the celestial jade registers. He pledges to report his cultivation merits to the heavenly court every three months, requesting promotions in divine rank as reciprocation. Finally, he earnestly pleads for absolution from countless transgressions, that his entire household may become zhongmin (seed people of immortality).

The text exemplifies Daoist religious rituals of communicating with deities through zhaijiao (purification rites) and memorial petitions. Practitioners seek longevity by confessing sins and vowing spiritual diligence. Key concepts like "Sanwu zhi zhi," "Sandong scriptures," and "Mount Tai's death register" reflect early Daoism's soteriological pursuit of life extension and karmic purification.

This passage is from the Chisongzi Zhangli (Red Pine Master’s Liturgical Calendar), a Daoist scripture, and presents the contents of a memorial petition (zhangbiao—a formal document addressed to the deities) for the salvation of deceased souls.

A Daoist practitioner (referring to themselves humbly as "this subject") submits the petition to the Supreme Lord Lao (Taishang Laojun, one of the highest Daoist deities) on an auspicious day, beseeching pardon for the sins of their ancestors spanning seven generations. They acknowledge their own innate ignorance but express gratitude for having encountered the teachings of the Supreme Dao. Now, through Daoist ritual, they seek to liberate their departed kin.

The text meticulously outlines the formal structure of the petition (shangzhang—a ritual document): it begins by specifying the date of submission and the recipient (a designated celestial bureau under the Supreme Lord Lao’s administration), clarifying that this is a "Petition for Merit" (yangong zhang) dedicated to ancestral virtue. The petitioner then identifies themselves, providing details such as their birthplace and age, while modestly admitting their limited cultivation.

The core appeal is directed to the Three Officials (Sanguan—celestial deities governing Heaven, Earth, and Water), the Nine River Emperors, the River Earl (Hebo), and other divine beings, imploring them to absolve the ancestors’ transgressions. The petitioner prays that the departed may escape the underworld (referred to metaphorically as Taishan, Mount Tai, often symbolizing the netherworld in Daoism) and ascend to the immortal realms (Xuandu, Changsheng Gong, and Zique—all names of Daoist paradises), attaining eternal life. Concurrently, the petitioner seeks blessings for themselves, hoping their name will be inscribed in the celestial registers (yuli qingpian—the jade-green ledgers of immortality).

The conclusion reiterates that the ritual is performed on a specific auspicious date (the first day of the third lunar month) and repeats the formal elements of the petition, including the petitioner’s ritual rank (jufawei) and the ceremonial phrase shangyan ("respectfully submitted"). The entire document exemplifies the Daoist practice of redeeming souls through ritual, seeking peace for ancestors and divine favor for the living.

This passage presents a memorial format from the Daoist scripture Chisongzi Zhangli, documenting how a Daoist priest (self-referenced as "your servant") submits a report to the celestial deities on the auspicious day of October 5th, detailing meritorious deeds.

The priest begins by enumerating detailed demographic information about the populace under his charge—men and women, young and old, noble and common—including ages and household registrations, meticulously recorded like an official census. He then recounts how, since the seventh day of the seventh month this year, he has followed the teachings of the Three Pure Ones (Sanqing), various immortal lords, and the Celestial Master (Tianshi, referring to Zhang Daoling), guiding the people to abandon evil, embrace goodness, forsake falsehood for truth, and aiding the state in stabilizing society.

The text extensively lists the divine beings who assisted in these achievements: the internal officers and generals (deities cultivated within the priest’s body through Neidan, or internal alchemy), as well as celestial officials such as the Lord of Mars (Yinghuo Xingjun), Venus (Taibai Jinxing), the Vermilion Bird (Zhuque Jun), the Sun and Moon Heavenly Physicians, and numerous other function-specific deities. Together, they aided in curing illnesses, resolving disputes, safeguarding travel and relocation, and overseeing weddings, funerals, and other human affairs.

The priest emphasizes that these deities not only protect him but also oversee his jurisdiction, employing the "summoning and interrogation" (kaozhao, a Daoist ritual technique) to mobilize divine generals from the Five Directions—Eastern Yi, Southern Man, Western Rong, Northern Di, and Central Qin—as well as guardian spirits from the Twenty-Four Parishes (administrative divisions of the Celestial Master tradition) and Thirty-Six Pure Abodes (Daoist ritual centers). Finally, he humbly requests the One Hundred Twenty Meritorious Officers, led by the Lord of the Southern Chang Capital, to record the merits of all contributing deities, promote their celestial ranks, and transmit his memorial to the heavenly court on behalf of this "ignorant mortal."

The recurring term "flesh-bound person" (肉人) is a Daoist humble reference to ordinary humans, emphasizing their mortal, corporeal state. The "Yellow Register Covenant" (黄书契令) refers to the early Daoist oath documents of great significance, while "three generations of ancestors and five lineages of forebears" (三曾五祖) denotes the souls of one’s ancestral line. This memorial format reflects the Celestial Master tradition’s religious concept of "heaven-human resonance," where standardized written communication enables interaction with the divine.

This passage is a liturgical text from the Chisongzi Zhangli (Red Pine Master's Petition Calendar) of Daoism, specifically concerning the "Petition for Merit Declaration at the Three Assemblies." It describes the ritual process where Daoist priests confess transgressions and seek divine absolution through petition ceremonies.

The text explains that based on the accumulation of merit (De), various spirits and divine officers are assigned to different ranks (ranging from tenth to ten-thousandth grade), eventually returning to the Central Palace (the abode of deities in Daoist cosmology) or their original positions. Outstanding merit officers (Gongcao, a type of divine functionary) are promoted, while those harboring resentment must wait until the fifth day of the first lunar month for reassessment according to regulations.

On the fifth day of the tenth month, an important occasion known as the "Great Celebration of the Three Assemblies" (one of the Three Primordial Festivals in Daoism), priests submit petitions to confess before the deities. These petitions meticulously record personal details such as hometown and age, while also reporting to revered Daoist patriarchs including the Most High Lord Lao (Taishang Laojun), the Celestial Master (Tianshi, Zhang Daoling), the Successor Master (Zhang Heng), and the Lineage Master (Zhang Lu). The priest admits that despite the fortune of entering the Daoist path, they have inevitably committed numerous faults in practice: insufficient devotion in daily cultivation, failure to observe timely purification rituals (Zhaijiao) on key festivals, inconsistency in speech and action violating precepts, a scattered mind unable to focus, and even improper diet and daily conduct.

During the auspicious year-end period of the Three Assemblies (a crucial time for Daoist rituals), the priest seeks forgiveness from the Three Pure Ones (Sanqing) and the Celestial Master through petition ceremonies. They specifically request that the divine generals and officers recorded in their Zhengyi and Dongyuan talismanic registers (Fulu, credentials conferred upon Daoist priests) be rewarded and promoted, ultimately returning to safeguard their person, dispelling calamities and malicious gossip. The entire petition reflects Daoist religious practice—using ritual to confess faults and harmonize the relationship between humans and the divine.

This is a Daoist memorial document (a written petition to deities used in rituals), titled Fengdu Memorial and Purification Memorial for Resolving Death Pollution and Cleansing Dwellings. It serves primarily to deliver deceased souls and purify residential spaces. Let me explain its contents section by section:

The first part constitutes a memorial for soul salvation. The ritual master, following formal protocol, petitions the Supreme Ultimate Dao (the highest Daoist deity) regarding a recently deceased individual from a certain locality. Having heard that the Daoist patriarchs possess methods for soul salvation, yet uncertain of the deceased's current rebirth status, the master expresses concern that during their mortal life, the individual likely committed acts like killing—violating the 180 celestial statutes (Daoist precepts)—and may now be detained in the twenty-four Fengdu hells (the Daoist underworld) or suffering in the Three Paths (hell realm, hungry ghost realm, animal realm). Therefore, ritual offerings are prepared alongside this memorial, beseeching absolution for the soul's transgressions that it may escape darkness and ascend to the Three Heavens (Qingwei Tian, Yuqing Tian, Dachi Tian) for eternal bliss.

The second section petitions for the living's welfare. Simultaneously interceding for the deceased's family, the master prays for their health and safety, hoping all household members may fulfill their aspirations and enjoy enduring auspiciousness. The term "fundamental auspiciousness" (yuanji) denotes primordial good fortune, while "verified faith" (xiaoxin) refers to tangible proof of the memorial's efficacy.

The third portion transitions to a dwelling purification memorial. The master reports that due to a household death in a specified residence, concerns arise about the property being contaminated by death pollution (yanhui, unclean qi from mortality) and afflicted by malignant influences from both the twelve two-hour periods (throughout the day) and the zodiac year of birth (clashing with Grand Duke Jupiter). Thus, through this ritual petition, divine dragon guardians are invoked to purify the residence, cleansing internal and external defilements to restore luminous harmony. Here, "annual fortune" (xingnian) indicates yearly运势 (luck cycles), and "harmful qi" (haiqi) refers to baleful energies.

The entire text manifests Daoism's religious functions of delivering souls and pacifying dwellings—through ceremonial memorials that mediate divine communication to benefit both yin (the deceased) and yang (the living). The master's repeated use of reverential phrases like "respectfully" (jin) and "humbly hearing" (fuwen), coupled with emphasis on "single-minded focus" (zhuan yixin), reflects the solemnity intrinsic to Daoist ritual protocols.

This passage is a ritual text from the "Chisongzi Zhangli" (Red Pine Master's Petition Calendar) in Daoist tradition, specifically concerning the "Great Offering for Household Purification" ceremony. It details the liturgical prayers recited by a Daoist priest when performing a house-blessing ritual for devotees.

The priest begins by humbly identifying himself as an ordinary and unworthy person, prostrating respectfully to present a petition (a formal document addressed to celestial deities). He invites the descent of heavenly spirits, particularly the Five Directional Emperors (the Green Emperor of the East, Red Emperor of the South, White Emperor of the West, Black Emperor of the North, and Yellow Emperor of the Center), each accompanied by 120 divine generals, as well as jade maidens and envoys. These deities bring pure ritual water and five harmonizing incense blends to purify every part of the household—including wells, stoves, and other spaces.

The scripture meticulously describes the purification process: major impurities are to be swept into the great sea, minor impurities washed away into rivers, and all defilements instantly eradicated. Additionally, 1,200 celestial jade maidens and dragon envoys presiding over the waters of the five directions are summoned to thoroughly cleanse the household, inside and out. The water deity Hebo (Duke Lü) and his subordinates—water officials and officers—are commanded to coordinate their efforts, ensuring every spirit within the residence is purified.

The prayer seeks blessings for the family’s safety, health, and household tranquility, asking for protection from epidemics and smooth fortune in the coming year. The priest emphasizes that this ritual serves as proof of the Dao’s efficacy and expresses gratitude for the boundless grace of the Supreme Great Dao (the highest divine principle in Daoism).

The latter part of the text records the specific reason for performing the "Great Offering for Household Purification" ritual: a certain individual, having constructed a new home, feared that the earth-moving construction might have disturbed the household spirits, the family’s personal guardian deities (benming shen), as well as the deities of the silkworm chamber and the celestial scribes. Thus, they dared not proceed without proper rites. To rectify this, twelve talismanic papers representing household taboos were prepared to invoke protection for the family’s well-being.

Finally, the priest earnestly beseeches the Great Dao to descend its divine power. Through this ritual, protective tokens are employed to summon the Five Directional Numinous Officers and celestial officials to safeguard the residence, dispelling all inauspicious influences—whether from the twelve two-hour periods of the day, the twenty-four directional orientations, or the annual Tai Sui (Year Spirit).

This passage presents two memorial petitions from the Chisongzi Zhangli (Red Pine Master's Petition Calendar), a Daoist scripture concerning household pacification and soul salvation. The first section is the House Pacification Petition, followed by the Path Opening Petition.

The House Pacification Petition describes a residence guarded by the Four Directional Deities - Azure Dragon (Qinglong), White Tiger (Baihu), Vermilion Bird (Zhuque), and Black Tortoise (Xuanwu) - along with other protective spirits like the Subdued Dragon. Since the house's construction, no formal zhaijiao (purification ritual) had been performed. Now, selecting an auspicious date and hour, an altar is erected in the central courtyard with offerings prepared to submit the petition to the celestial court. The plea requests the Celestial Ministry (Tiancao) to dispatch deities including the House Governance Official, Earth Control Lord, along with Twenty-Four Generals and Three Hundred Thousand troops to guard all directions of the dwelling. It seeks to bind the taboos of the twelve earthly branches, make malevolent deities like Grand Jupiter (Taisui) and Earth Duke (Tugong) retreat, ensuring household safety, prosperity, and permanent protection from calamities.

The Path Opening Petition relates how an entire family from a certain district kneels in supplication, troubled by restless ancestral graves and ghostly disturbances causing illness and death among household members. The deceased might have committed killings during their lifetime, and now their wandering soul's whereabouts remain unknown. Though buried according to folk customs, the family remains uncertain whether the soul has been liberated, hence submitting this petition to open the underworld path and guide the spirit toward favorable rebirth.

Both petitions exemplify Daoist religious practices of communicating with deities through memorial rituals to resolve misfortunes. The mentioned directional deities, Grand Jupiter, and Earth Duke represent important Daoist protective and taboo spirits. The detailed enumeration of invoked celestial officers and troops in these petitions reveals the complex hierarchy of Daoism's spiritual pantheon.

This passage is the "Ritual for Rescuing from River Calamities" from the Daoist scripture Chisongzi Zhangli, primarily used in liturgical rites (Keyi) for delivering deceased souls and dispelling water-related misfortunes. Its core purpose is for the Daoist priest to petition the deities on behalf of devotees, seeking to liberate the deceased from suffering in the Three Paths (referring to the three lower realms: hell, hungry ghosts, and animals) while also averting calamities for the living.

The text first describes how the deceased soul remains trapped in the three wretched realms, unable to attain liberation, with no knowledge of how to accumulate merit for redemption. Having heard that the Supreme Great Dao (the highest divinity in Daoism) provides liturgical methods for salvation, the petitioner prepares ritual offerings (Faxin) to present to the Five Directional Numinous Officials (guardian deities of the east, south, west, north, and center), beseeching them to elevate the soul of the deceased and ensure unimpeded passage through the dark paths of the underworld.

Next, numerous deities are invoked for assistance: the Great General of the White Horse and Plain Chariot and the Lord of Supreme Mystery, each accompanied by 120 officers and commanders; petitions are also submitted to the Three Officials (Tian, Di, and Shui—the celestial, terrestrial, and aquatic deities) and the Female Azure Edict (an underworld document). The ritual further summons various underworld officials, including the Two-Thousand-Bushel Earth Officials, the Mound and Tomb Guardians, the Twelve Tomb Lords, as well as the rulers of the Five Sacred Mountains (Tai, Heng, Hua, Heng, and Song) and the Twenty-Four Hells. Additionally, water deities such as the Nine River Emperors, the Earls and Marquises of Rivers, along with their subordinates, are entreated to release the deceased soul.

The supplications are divided into three parts: first, praying for the elimination of the deceased’s karmic transgressions from life, so their posthumous faults may dissolve with the ritual document, allowing them to bathe in purity and roam freely in the Hall of Blessings (paradise); second, requesting peace and safety for the petitioner’s entire household; and third, explicitly stating that this act is performed in gratitude for the grace of the Supreme Great Dao.

The latter half details the specific reason for submitting the petition: a certain individual from a certain place, upon divining their fate, discovered they were afflicted with the "Calamity of the River Deity" (a misfortune related to water), fearing illness or unforeseen disaster. Thus, through the Daoist priest, they submit this ritual document to beseech deliverance from the impending doom. Special appeals are made to water deities like the Three Rivers and Four Seas, the Nine River Emperors, and others, urging them to expunge this person’s record of misfortune from the aquatic bureaucracy’s registers.

The "petition" (Zhang) mentioned here refers to a formal document addressed to the deities, while "submitting the petition" (Baizhang) is a significant ritual act. Through such liturgical practices, Daoism holds that communication between the realms of yin and yang becomes possible, simultaneously delivering the deceased and protecting the living.

Here we examine two Daoist memorial petitions (formal documents submitted to deities) - the first seeking deliverance from water calamities, and the second praying for successful silkworm cultivation.

In the Water Calamity Removal petition, the Daoist priest petitions the Five Directional Deities on behalf of devotees: the Azure Emperor (one of the Five Heavenly Sovereigns) and his Water Officials from the East, the Red Emperor and his Water Officials from the South, the White Emperor and his Water Officials from the West, the Black Emperor and his Water Officials from the North, and the Yellow Emperor and his Water Officials from the Center. Each is requested to dispatch 120 divine officials to relieve devotees from disasters encountered in the "Three Rivers" (likely referring to specific waterways or water bodies in general). The petition beseeches the Three Officials of Heaven, Earth and Water (important tripartite deities in Daoism) and the female deity Nüqing (who oversees the underworld) to issue edicts removing punishments and calamities while bestowing protection. The document concludes by invoking the authority of the "Most High" (referring to Daoism's supreme deities) as witness.

The Silkworm Protection petition serves sericulture households. After consecutive years of poor harvests, devotees suspect ritual taboos may have been violated and accordingly select an auspicious day to establish a home altar. The priest petitions the silkworm deities of the Five Heavenly Sovereigns, the household's ancestral spirits, and thirty-six directional silkworm deities for protection. Special mention is made of five directional silkworm goddesses, the elderly silkworm matrons, the Silkworm Father Lord Biyang, and the Silkworm Mother Lady of the North - all silkworm deities - to ensure successful reproduction this year while eliminating blights, pests and rodents. The prayer expresses hope for bountiful yields of silkworm cocoons and silk. Like its counterpart, this petition concludes by submitting the document through the "Three Heavenly Offices" (celestial bureaucratic departments) and the "Great Lord of the Dao" (a high-ranking deity).

Both memorials exemplify characteristic Daoist ritual practices of summoning multiple deities through standardized documents to address specific problems. The theological elements present - including the Five Directions pantheon, the Three Officials belief system, and silkworm deity veneration - all represent important aspects of Han dynasty Daoist religious practice.

This scripture is a petitionary document submitted by a Daoist devotee (who self-refers as "your servant") to the celestial court. The main content includes:

The devotee recounts being born under the grace of the Great Dao (Da Dao), but as an ordinary mortal, remains ignorant of celestial movements ("the revolutions of the Northern Dipper" referring to astrological patterns). Fearing their life may be afflicted by malignant influences (such as "Celestial Nets and Earthly Snares" and "Nine Calamities" - Daoist terms for baleful astrological forces) and approaching the end of their lifespan, they have prepared ritual offerings (Faxin, ceremonial gifts for deities). These are presented to the Five Directions Numinous Officials with a petition, requesting them to submit a memorial to the Celestial Ministry (Tiancao, the heavenly bureaucracy) to plead for absolution and life extension.

The specific petitions include: beseeching deities like the Supreme Venerable Sovereign (Taishang Laojun) to dispatch various salvation deities (such as the Disaster-Dispelling Lord, Misfortune-Scattering Lord and five other divine lords, each commanding 120 officers) to descend and help release the petitioner from twenty-four layers of hell's retribution. They seek to erase the records of death from the Black Registers (the underworld's ledger of sins) of the Earth Office (Diyu, the underworld bureaucracy). The devotee hopes to transform death into life like withered wood reviving in spring, eliminate annual and monthly calamities, and extend their shortened lifespan.

The concluding prayers ask that through this memorial ceremony (Shangzhang), the entire household may overcome misfortunes and maintain well-being; that their residence and ancestral graves remain peaceful; and that ancestors through generations may wander in carefree joy. Titled "The Life-Extending Memorial for Dispelling Stellar Afflictions," this document specifically serves the purpose of disaster relief and longevity enhancement. It is to be submitted to a specific celestial department (referred to as "such-and-such palace office of the Supreme Venerable"), belonging to the category of "Great Tomb Litigation Memorials" (Dazhongsong Zhang) - documents for resolving underworld disputes.

(Note: The term "your servant" is the humble self-reference used by devotees before deities; "memorial" refers to the formal document format for celestial petitions in Daoism; "tomb litigation" indicates underworld legal disputes)

This scripture records a Daoist priest composing a memorial (a formal petition to the celestial realm) on behalf of a family, seeking divine assistance to resolve their ancestral misfortunes. Due to transgressions committed by their ancestors during their lifetimes, the deceased are now suffering punishments in the underworld, causing their descendants to endure illnesses, household disturbances, and various other calamities.

The text enumerates several ancestral misdeeds that may trigger such misfortunes: improper burial site selection (such as proximity to water sources or temples), damaged graves, conflicts between old and new burial grounds, as well as ancestors experiencing unnatural deaths from floods, fires, imprisonment, or plagues. These circumstances create "tomb litigations" (underworld lawsuits) that adversely affect living descendants.

Following Zhengyi (Celestial Master Daoism) liturgical protocols, the priest sequentially invokes multiple divine beings: first summoning Tianchang Jun with his army of 100,000 yellow-clad soldiers to expel malignant spirits haunting the household; then requesting Gaocang Jun to lead 10,000 troops specifically to subdue the "ghosts of five tombs" (malevolent spirits from graves in all directions); next invoking Jie'e Jun with his forces to remove judicial misfortunes afflicting family members; finally calling upon Great General Yitian and other deities to collectively suppress rampant ghostly disturbances.

This passage reflects key Daoist concepts of "inherited burden" (ancestral karma affecting descendants) and the religious practice of zhaijiao (purification rituals) to communicate with deities and resolve misfortunes. The mentioned "1,200 Official Liturgies" refers to the vast pantheon of early Celestial Master Daoism, while "Nanyue Zixu Yuanjun" denotes the renowned female immortal Wei Huacun from the Wei-Jin period.

This scripture records a Daoist memorial (a religious document resembling an official petition) for exorcism and disaster relief. Its main content involves a priest petitioning various deities on behalf of devotees, requesting celestial troops and divine generals to eliminate misfortunes.

First, it invokes Immortal Lord Shi to lead 120 officers and generals in expelling malevolent spirits haunting the devotee’s household, preventing them from causing further harm. Next, it summons the Four Phases Lords and four other deities, each commanding 120 officers and generals, to resolve disputes caused by vengeful ghosts, dispel inauspicious energies disturbing the home’s harmony, and clarify the distinction between good and evil.

It further calls upon Lord Chitian Shiqi (Red Heaven Qi-Eater) with 120 officers and generals to mediate conflicts and lawsuits among relatives and neighbors, stopping disturbances born from resentment. Lord Shoushen Shangming (Spirit-Returning Upper Clarity) is then invoked with 120 officers to heal the devotee’s unsettled Shen (spirit) caused by nightmares, restoring displaced Hun (ethereal soul) and dispelling long-accumulated calamities.

Lord Taixuan (Supreme Mystery) and his officers are tasked with healing the "Wuqu Palace" (a mystical bodily region), removing malignant influences that cause mental confusion and chronic illness in the household. The five Lords of Zhidi (Earth-Control), governing the "Mingquan Palace" (underworld), specialize in resolving disasters triggered by violating the Grand Duke Jupiter (Taisui) or desecrating graves, ensuring the safety of the entire family.

Finally, higher-ranking deities are summoned: Lord Wushang Tiansheng (Supreme Celestial Birth) and Lord Wushang Fangxiang (Supreme Directional Guide), each leading 10,000 celestial troops to eradicate ancestral misfortunes linked to deceased relatives. Lords Exiang Hou (Marquis of Calamity) and others guard the Taiqing (Great Clarity) Palace, wielding the Taixuan Zhenfu (True Talisman of Supreme Mystery) and the Nüqing Edict (a ritual document), commanding underworld officials—such as the Twenty-Four Prisons of Mount Tai and the Grave Officials (Qiucheng Mubo)—to capture ghosts wreaking havoc from tombs.

This scripture showcases Daoism’s intricate pantheon of spirits and deities, systematically addressing supernatural misfortunes from the household to ancestral graves, and from individuals to lineages. Concepts like Taisui (Grand Duke Jupiter) and "natal year" (benming) reflect Daoism’s emphasis on temporal and spatial taboos.

This passage from the Daoist scripture Chisongzi Zhangli details a ritual for dispelling misfortunes (rangjie), summoning various deities to remove calamities afflicting a devotee's family. Here is the modern interpretation:

First, deities of the underworld are invoked, including the Tomb Guardians (Haoli elders) and local earth gods, requesting they sever the malignant Qi (vital energy) haunting deceased souls. Whether the ancestral graves—of men, women, or children across generations—have violated geomancy taboos (e.g., breaking ground on forbidden "Twelve Construction Days" or disrupting the "Eight Generals and Six Oppositions" directional prohibitions), causing restless spirits and ailing descendants, all such disturbances must be resolved.

Next, three groups of deities are summoned: the Chief Star Lord (Du Xingjun) with 120 officers guarding the Huagai Palace to eradicate disasters; the Disaster-Slaying Lord (Zhu Yangjun) leading 120 officers at the Cangming Palace; and the Bright Lord of the Great White Central Formation (Taibai Zhongzhen Mingjun) with another 120 officers. Together, they dissolve astrological misfortunes plaguing seven generations of the family's deceased, remove calamities tied to the twelve double-hours (covering all times of day), and sever ties between restless spirits and the living.

For ghosts impersonating ancestors to cause harm, or evil Qi leading spectral soldiers to invade homes and sicken people by seizing souls, they are subdued according to the Ghost Statutes (underworld laws). Specifically, the Celestial Mysterious Lord (Tian Xuanjun) dispatches 12,000 soldiers to suppress gossip, slander, and curses. The Red Sand Lord (Chisha Jun) and 120 officers garrison the Nanchang Palace to expel the "Five Poisons and Six Demons" (120 types of harmful entities) and eradicate the "Wasteful Ghosts" draining the household's vitality.

Finally, all 24 paths of deities and officers must descend immediately to fulfill their duties: resolving underworld punishments, neutralizing disasters, and harmonizing malign forces. Whether hauntings by ancestors, misfortunes tied to relatives, or wandering souls of those who died far from home—even the "Eighty-One Litigations" (symbolizing all underworld lawsuits) involving millions of calamities—all must be pacified without further turmoil.

This scripture discusses the Daoist ritual petition (a formal document addressed to deities) for resolving ancestral karmic debts and dispelling misfortunes. The content is divided into two main sections:

The first part presents the text of the "Great Tomb Litigation Petition" (Dazhongsong Zhang). Its essence states: When individuals harbor resentment and seek revenge, creating calamities, the petition requests deities to apprehend and eliminate these harmful influences completely, severing their connection to the petitioner. It seeks divine protection for the petitioner's entire household—harmonizing the five viscera, curing all ailments, increasing cultivation merits daily, attracting auspicious signs while dispelling malignant forces. Simultaneously, it asks celestial officers and generals to reward their ghost-banishing efforts according to heavenly protocols. The petitioner prepares ritual offerings of purple-patterned cloth, rice, money, and clothing as compensation for the divine generals.

The second part explains the petition's origin: It traces back to Xu Changshi (Xu Mi), one of the Maoshan Seven Perfected (founders of the Maoshan tradition). Before his ascension, Xu was entangled with karmic creditors from three lifetimes until the Lady of Western Numen (a Daoist female immortal) instructed him to resolve these debts through submitting the "Tomb Litigation Petition." The text details the ritual procedure: Preparations begin the night before with five purification baths (symbolizing purity) and crafting three sets of miniature clothing and silver coins for ancestral offerings. The following day after submitting the petition, all documents, clothing, and coins must be burned together.

A crucial note emphasizes: Family decline, career obstacles, chronic illnesses, and unfilial descendants often stem from disturbed ancestral spirits. Sincerely performing this petition annually for three consecutive years brings profound benefits. The terms "karmic litigation" (kaosong) refers to lawsuits among deceased souls in the underworld, while "tomb litigation" (zhongsong) denotes unresolved disputes emanating from graves.

This is a document format and content regarding disaster-relief rituals from the Daoist scripture Chisongzi Zhangli (Master Red Pine's Petition Calendar). It primarily explains the procedure for devotees to petition deities, seeking to remove misfortunes befalling their families.

When drafting such petitions, clarity and conciseness are essential—avoid verbosity and irreverence. The opening must state the petitioner's identity: a certain official (or commoner) of a certain place, their age, date of birth (year, month, day), ancestral home (prefecture, county, village), and current residence. Today, they bow and report, presenting their plea.

The petitioner recounts: They have been fortunate to hear the Great Dao (Dao) and have lived to this day by its nurturing grace. However, due to actions that violated heavenly principles—perhaps offending deities, improper petitions, career setbacks, or chronic illness—their cultivation has deviated, and their conduct has defied cosmic order. Though they strive to atone, accumulate virtue (De), and perform good deeds, their merits remain insufficient to absolve their transgressions, bringing misfortune upon their ancestors and living kin.

Now, ominous signs abound: frequent nightmares, persistent obstacles, impeded spiritual practice, and unending calamities—all raising fears for their very life. Upon reflection, these misfortunes stem from unresolved ancestral sins: departed souls undergoing underworld trials, grave geomancy disturbances, or unresolved underworld litigation. Thus, they implore the deities' mercy for deliverance.

Human life originates from the harmonious Qi of Yin-Yang, the body bestowed by parents, with bloodlines linking seven generations, extending to uncles and cousins. Good and evil share the same roots; prosperity and decline are intertwined. If rewards and punishments are so evident in the mortal realm, the underworld’s judgments are even more exacting. Yet, as kinship fades, misfortunes naturally wane—each lineage bears its own fate without confusion.

Departed souls manifest through omens, as many classical records attest. But ordinary eyes, clouded by ignorance, cannot perceive them, and even spirit mediums see only glimpses. Though the realms of Yin and Yang are separate, with no direct communication, the souls retain their living forms. Yet their paths differ—strict adherence to old customs risks provoking resentment and disaster. Without timely salvation for the departed, suffering persists, grudges deepen, and calamities multiply.

Thus, the scriptures repeatedly emphasize: liberating souls is fundamental, and guidance must prioritize their release. In life, people often accumulate more sins than blessings; heavy transgressions lead to prolonged suffering, while scant virtue yields little good fortune. Entangled in such karma, misfortunes recur. Now, the petitioner fears their ancestors’ souls may be trapped in the underworld...

This scripture describes the various legal disputes the deceased may face in the underworld. Daoism teaches that after death, the soul undergoes scrutiny by the Three Officials (Tianshi, Diguan, Shuiguan) and the Nine Bureaus (the underworld's nine judicial institutions), with all earthly actions serving as evidence for the underworld's judgment.

The text enumerates dozens of death circumstances that may trigger underworld litigation: unnatural deaths (drowning, burning, hanging, etc.), special deaths (childbirth-related deaths, starvation or freezing, etc.), improper postmortem treatment (exposed corpses, damaged coffins, etc.), and burial issues (wrong burial orientation, violated taboos, etc.). It also mentions familial disputes (sibling conflicts, child neglect) and unresolved earthly grievances (vendettas, lawsuits) as matters subject to underworld judgment.

These "disputes" refer to the interrogations and trials the deceased face in the underworld courts. Daoism holds that unresolved underworld litigation can negatively affect the fortune of living descendants, requiring resolution through "petition rituals" (submitting memorials to deities). This passage essentially serves as a reference checklist for Daoist priests performing disaster-relief rituals, helping identify potential underworld conflicts needing resolution.

This passage describes the various grievances filed by wronged souls in the underworld as recorded in the Daoist scripture Chisongzi Zhangli (Red Pine Master's Petition Rituals). These deceased spirits, having met different forms of untimely deaths, present their cases to the infernal courts, each detailing the specific sufferings corresponding to their manner of death.

For instance, those who drowned lament being submerged in water with soaked clothing; the burned recount their charred skin and peeling flesh; victims of weapon injuries speak of severed limbs and unstanched bleeding. Others include the hanged, who describe the suffocating tightness of ropes; prisoners who died in chains, crying over their shackled bodies with no hope of release; and exiles who perished while laboring under the weight of penal instruments.

Each unnatural death has its corresponding plea: those who fell to their deaths speak of shattered bones; the beaten complain of congested blood vessels; poison victims describe rotting intestines; those mauled by beasts mourn their mangled limbs; women who died in childbirth recount the agony of torn abdomens; the starved plead with hollow stomachs; the frozen shiver as if encased in ice; and those who perished from heat gasp for breath. There are also those who died from demonic fright, epidemics, sudden illnesses, or dietary imbalances—each carrying unique sufferings to present before the underworld courts.

Finally, the elderly who passed from natural decay lament their withered bones, while the young resent unfulfilled ambitions. Orphans grieve their lost parents, solitary elders weep over childless old age, and widowers mourn their departed spouses. These petitions are systematically recorded according to the underworld’s judicial statutes, awaiting judgment and deliverance by the infernal authorities.

This passage describes various types of posthumous grievances (litigation brought by spirits in the underworld to deities) that need resolution in Daoist "Petition" (Zhangzou) rituals. These grievances fall into three main categories:

The first category concerns improper handling of funeral affairs: including complaints from unmarried spirits (litigation of unwed deaths), grievances of those who died away from home (litigation of dying in foreign lands), protests about exposed corpses without burial shrouds (litigation of naked deaths), and complaints about damaged coffins (litigation of rotten and broken coffins)—over twenty specific scenarios involving burial conditions, tomb locations, and lack of sacrificial offerings.

The second category involves unresolved interpersonal conflicts from life: including family disputes among relatives (litigation among the six relations and nine clans), accusations of unfilial children (litigation of children failing to support parents), conflicts within the same clan (litigation among those sharing surnames), and mistreatment between different clans (litigation among different surnames). These represent earthly conflicts that persist into the afterlife.

The third category concerns appeals against underworld punishments: spirits suffering posthumous retribution for earthly sins (punishments after death), such as being boiled in cauldrons, burned by fire, sliced by wind blades, or electrocuted, or being forced into hard labor like carrying stones, quarrying mountains, dredging rivers, or blocking seas. These punishments may also affect descendants (litigation dragging descendants into mutual accusations), creating karmic cycles across generations.

The scripture particularly notes that these grievances multiply from eighty-one fundamental types (eighty-one litigations) into countless specific cases. Some resentments were suppressed during life (hidden grievances), while others stemmed from social turmoil (chaotic times). Ultimately, they manifest as entangled conflicts between the Yin and Yang realms through "litigation spanning the hidden and manifest worlds." Daoist petition rituals aim to resolve these karmic entanglements between the spiritual and physical realms.

This scripture describes the karmic retribution awaiting those who commit various evil deeds during their lifetime, detailing the judgments they will face in the underworld after death. It primarily addresses several categories of transgressions:

The first category involves blasphemy against the divine—such as cursing heaven and earth, slandering deities, or speaking disrespectfully of the sun, moon, and stars. Such acts are meticulously recorded in the underworld's ledgers of judgment. The second category encompasses acts of cruelty, including officials abusing their power, harming the innocent, or engaging in corruption and bribery, as well as domestic injustices like favoritism, spreading slander, and allowing grievances to fester. Also condemned are those who use witchcraft to curse others or take lives to settle grudges.

These accumulated sins compound over time—from moments and days to years, decades, and even centuries, passing down through generations. In the underworld, the souls of the deceased endure unbearable torment, sometimes even seeking to shift their suffering onto the living. Though the underworld judges are discerning, they may occasionally be deceived by the cunning pleas of ghosts, leading to unending misfortunes in the households of the living—strange phenomena, financial ruin, and calamities that resist resolution.

Finally, the text emphasizes that to dispel such misfortunes, the most urgent task is to resolve the "grave lawsuits" (litigation in the underworld caused by ancestral sins that afflict descendants). This requires devout adherence to the liturgical rites (Keyi) guided by a Daoist master (revered as Xuanshi), along with careful study of the scriptures, leaving no room for negligence. However, due to the passage of time, some scriptural transmissions may contain errors, necessitating sincere and thorough contemplation to properly observe these practices.

This passage describes the required materials and procedures for a Zhaijiao (purification ritual) to dispel misfortunes as recorded in the Daoist scripture Chisongzi Zhangli. The preparation involves gathering specific ritual items: eighty feet each of plain white silk fabric in five directional colors, five brooms, five waste baskets, 1.2 taels of cinnabar, one mat, two hundred sheets of petition paper, two sets of writing brushes and ink, one scribe's knife, five thousand copper coins, one jin of oil, three taels of incense, and 2.4 dan of rice. All items must be prepared in advance, with the presiding priest undergoing ritual purification through bathing and laundering ceremonial garments.

The ritual's core consists of the priest prostrating to submit memorial petitions, beseeching celestial officials to review the case and resolve misfortunes caused by underworld litigation (zhongsong) affecting the petitioner's family. Three divine forces are invoked: First, the Celestial Official Lord (Tian Guan Jun) and his subordinate officers are summoned to suppress malignant Qi from burial sites. Second, petitions are submitted to Fengdu (the Daoist underworld), Mount Tai (sacred mountain governing life and death), and other spirit realms (rivers, seas, hills) where deceased souls might be detained, requesting the Three Officials (San Guan - Heaven, Earth, and Water Officials) to investigate and absolve ancestral wrongdoings. Third, following secret methods transmitted by the Orthodox Unity (Zhengyi) patriarch Zhang Daoling and Lady Wei Huacun of Southern Peak, the Great Mysterious Lord (Tai Xuan Jun) is invoked along with 360 divine generals, including Left and Right Capital Guardian Officers, to suppress haunting spirits using the Great Mysterious True Talisman (Tai Xuan Zhen Fu).

Notably, the ritual tailors invocations according to the petitioner's surname and its corresponding Five Phases (Wuxing) attribute through the five musical notes (Jue, Zhi, Gong, Shang, Yu). For instance, Jue-surnamed families correspond to the deity Gou Mang, Zhi to Zhu Rong, and Gong to Gou Chen. Burial ground officials at all levels - including Hill Administrators (Qiu Cheng), Tomb Elders (Mu Bo), Underworld Officials of Two Thousand Bushel Rank (Di Xia Er Qian Shi), Canglin Lord, and Wuyi Lord - are instructed to sever all channels of underworld litigation. The ritual further investigates geomancy issues across ancestral graves spanning multiple generations, examining potential violations of lunar month prohibitions (December construction taboos, Wang Hao Eight Generals), and checking for ominous factors like concealed corpses (Fushi - improperly buried remains).

This is a Daoist petition document (zhangbiao) for a calamity-averting ritual (rangjie), detailing the ceremonial process to dispel various misfortunes and harmonize Yin-Yang for a household. The ritual master summons multiple divine officers and generals to assist:

First, the Great Mysterious Lord (Daxuan Jun) with his 120 officers is invoked to guard the Wuqu Palace, while the Nine Earth Lord (Jiudi Jun) with his 120 officers is summoned to protect the Maoli Palace. Together they resolve misfortunes caused by improper burials that violated the "Twelve Monthly Destructive Influences" (shier yuejian powang hao) and "Twelve Grave Litigations" (shier qiumu zhong song) associated with tomb disturbances.

Next, the Capital Star Lord (Du Xingjun) and four other deities with their officers are called to garrison the Cangming Palace, joined by the Great White Mid-Array Bright Star Lord (Taibai Zhongzhen Mingxing Jun) and his retinue. They eliminate astrological influences from deceased ancestors within seven generations, removing twelve types of penal misfortunes, stagnant energies (chiliu), and hostile killings (nisha), while expunging names from death registers.

The Red Heaven Qi-Consuming Lord (Chitian Shiqi Jun) and his officers are summoned to expel malicious ghosts causing familial or inter-clan disputes. The Supreme High Granary Lord (Wushang Gaocang Jun) mobilizes 100,000 soldiers to subdue the "Five Tomb Specters" (wumu zhi gui). The Four Hu Lords (Si Hu Jun) and their officers disperse litigation-induced evil qi, while the Spirit-Collecting Upper Illumination Lord (Shoushen Shangming Jun) stabilizes household souls to resolve nightmare disturbances. The Heaven's Prosperity Lord (Tianchang Jun) leads yellow-uniformed troops to suppress supernatural phenomena and the "Twelve Monthly Execution Specters" (shier yue xingsha gui).

Finally, the Heaven-Covering Great General (Gaitian Dajiangjun) commands 100,000 troops to disperse residual evil qi, block calamity-causing ghosts (zhu gui), and transform misfortune into blessing. The Great White Lord (Taibai Jun) with his myriad forces protects the household by erasing names from death registers, severing ancestral ghostly influences, and eliminating corpse-affliction specters (shi yang). All troublesome ghostly soldiers and wraiths shall be subdued according to the ordinances of the Female Blue Scripture (nüqing zhaoshu, Daoist canon law).

Note: The phrase "certain surname male/female" follows standard petition format, to be replaced with the beneficiary's actual name. This liturgy (keyi) exemplifies Daoist religious practice of mediating Yin-Yang and dispelling misfortunes through systematic convocation of divine officers.

This passage exemplifies a Daoist "memorial petition" (zhangbiao), a formal document submitted to deities, primarily addressing the release of deceased souls from calamities and the resolution of underworld litigation. The mentioned "fifteen lords, officers, generals, and soldiers" refer to the deities and spirit troops in Daoist belief responsible for handling affairs in the netherworld.

The text first invokes various deities to descend and relieve the deceased from underworld punishments (kaozhe), healing all sufferings endured in the yin realm. It seeks to thoroughly resolve litigation disputes involving the deceased, sever all calamitous entanglements (yangzhu), and bring peace to departed souls of all statuses within the family—whether clan relatives, external kin, friends, or servants—including those who died abroad without descendants to honor them. Special emphasis is placed on dissolving the "eighty-one litigations" (a Daoist concept of underworld disputes) and other underworld penalties.

For restless souls still inclined to cause disturbances, the petition requests the deities to detain them permanently, eliminating future harm. Through this memorial, it is hoped that the deceased's sins will be pardoned, allowing their souls to ascend to the "Three Heavens" (the highest celestial realm in Daoism) while their graves remain tranquil. Simultaneously, it seeks blessings for living descendants—success in official careers and scholarly pursuits—and the elimination of illnesses and ominous dreams, ensuring welfare for both the living and the dead.

The document concludes by specifying that this "Memorial for Resolving Grave Litigations of the Deceased" will be delivered to the celestial court through the "Two Officials' Direct Messengers" (yin-yang emissaries who transmit documents) and other divine functionaries, to be processed by the "Office of the Supreme Clarity" (a celestial administrative department). The composer ends with reverential phrases like "with utmost reverence and trepidation," expressing awe toward the deities.

The mention of "Chisongzi" (Red Pine Master), a renowned immortal, situates this petition within zhaijiao rituals for soul salvation and underworld dispute resolution, reflecting Daoism's care for both the realms of the living and the dead.