《道法會元》Vol. 180

This scripture records the detailed protocols for writing memorial documents (formal petitions to deities) in the Shangqing tradition (a major Daoist school). It consists primarily of two parts: formatting requirements and writing taboos.

Regarding memorial format:

The document must begin by stating the official title "Celestial Master (Tianshi) of Orthodox Unity (Zhengyi) Who Governs the Balanced Qi of the Supreme Mysterious Capital," followed by the name of the presiding libationer. The main text should include basic information about the petitioner—their hometown, gender, and age—using humble phrases like "with reverence and trepidation" to show respect. Strict formatting rules apply: signatures must be spaced one inch from the phrase "with repeated bows"; three blank pages must be left at the end (supplemented with additional paper if needed); the entire document should have eight-fen margins on both sides with text centered.

Regarding writing taboos:

Absolute purity must be maintained when composing memorials—documents cannot be placed on beds or mats, nor touched by clothing; writing tools (brush, ink, paper, inkstone) must be dedicated solely to this purpose and kept free from defilement. When grinding ink, rotate the inkstick 49 times in each direction; dip the brush into ink seven times—never moisten the bristles with one's mouth. The scribe must focus completely, avoiding idle chatter; the ritual water used must be clear (never mix water into the ink with the brush); eating and drinking are forbidden during writing, and it's best to remain silent or hold agarwood (a precious incense) to maintain pure breath.

A final warning specifies that violations will be punished according to the "Five Penalties Code," with the severest penalty requiring the offender to contribute 3,000 bundles of thatch for temple roof repairs. These regulations reflect the sacred rigor of Daoist documents, where every aspect—from format to writing process—is imbued with ritual significance.

This scripture documents the forty-three regulations for conducting the Memorial Petition (Shangzhang) ritual in the Zhengyi (Orthodox Unity) tradition of Daoism, also known as the Celestial Master (Tianshi) tradition. The guidelines primarily address two aspects: composing the memorial text and the petitioner's ceremonial conduct.

For composing the memorial text: The scribe must maintain physical and spiritual purity, prohibiting unclean persons from entering the writing space for nineteen days while avoiding personal contact with impurities. Celibacy is required during composition, with strict hand cleanliness. Materials demand meticulous care: characters must be neatly written without smudging on undamaged paper. Errors are corrected using white powder or orpiment (a mineral pigment), with silent proofreading before completion. Vulgar content is forbidden, and meals must exclude meat and pungent foods.

Petitioner etiquette requires proper attire and reverent demeanor—no exposure or casual squatting. When presenting the memorial, perform three kowtows followed by three face-touching gestures, repeated thrice (twelve repetitions for gravely ill petitioners). Statements must be delivered standing with full details, never seated or forgetful. All family members should bow to the ritual master without casual jesting.

Special provisions forbid peeking at memorial contents and prohibit temporary placement during the Taiqing prohibition days. Masters must diligently handle documents without negligence. The impoverished may receive reduced offerings, but promised donations must be timely. Throughout the process, petitioners provide incense and paper supplies to the master without soliciting goods.

Violations of the first fifteen rules incur thirty days of road-and-bridge cleaning as penalty. These stipulations reflect Daoism's rigorous emphasis on purity, reverence, and integrity in ritual practice.

This scripture primarily discusses the norms and taboos for composing Daoist memorial petitions (documents submitted to celestial authorities), divided into two sections: the Twenty Articles of Orthodox Unity (Zhengyi) Liturgy and the Eighteen Mystical Rules for Writing Petitions.

The Orthodox Unity section stipulates that the ritual master (the presiding Daoist priest) must conduct ceremonies according to the patron's (the sponsor's) sincere wishes and cannot forcibly alter them. When writing petitions, one must maintain purity without disruptive impurities, and the wording must be flawless. Violating these rules may result in celestial rejection of the petition, failure to cure illnesses, or inability to avert disasters. Both patron and priest will face penalties under the Three Punishments code.

The formatting requirements are extremely strict: The sacred invocation "Supreme Mysterious Capital" (Taixuan Du) must be written at the top of the paper with an eight-fen blank margin; divine names cannot be written directly; the character "臣" (subject) cannot begin a line; reverential phrases like "诚惶诚恐" (with utmost reverence and trepidation) must remain intact without line breaks; and there must be three-line spacing between "以闻" (respectfully reported) and "再拜" (repeated bows).

Additional rules specify that petitions must not disclose names of living or deceased persons; scribes must wear proper attire (no bare feet); no blank lines precede "Supreme Mysterious Capital"; three-line spacing separates "太清" (Great Purity) from the signature; and additional sheets may be attached if space runs short. Petition paper must measure one chi two cun in height, with no more than seven sheets, twelve lines per sheet, and seventeen characters per line.

Preparation rituals are equally meticulous: Peach bark and bamboo leaves must be boiled for paper-purifying water, combined with five-section pure incense to fumigate blank paper. Writing occurs in a quiet chamber with incense burning at the desk's right side. The text notes this format borrows from the Lingbao tradition's "Plain Chariot and White Horse" petition template.

The standard opening reads: "The Supreme Mysterious Capital's Orthodox Unity, harmonizing Qi and connecting with Celestial Masters (name), administrator of (specific) Qi libationer covenant authority, holding rank and performing Nine Spirit Flying Step petition affairs, minor subject (name) with utmost sincerity..." indicating a Zhengyi lineage priest's reverent submission.

With utmost reverence, I prostrate myself in solemn kowtow (the standard opening of Daoist memorial rituals). As a practitioner following the prescribed Keyi (liturgy) of the Mysterious Gate tradition, I first meticulously record the deceased's native place and the purpose of this Zhaijiao (purification ritual) - including the primary souls to be liberated, secondary recipients of salvation, or universal deliverance as applicable.

Now devotees have arrived bearing ritual offerings, seeking assistance to petition the celestial bureaucracy. Through vermilion-inked memorials, we implore the sacred power of Daoist practice to rescue sunken souls from the underworld. I fear the gates of the dark realm remain shut, making escape from the Nine Springs impossible - those souls detained by infernal judges cannot attain deliverance without divine intervention. Though my understanding remains shallow and my spiritual capacity limited, as an ordained Fulu (talisman-register) holder qualified to perform rituals, I dare not neglect this duty.

Since sincere devotees have come seeking refuge and aid, I must serve as their intermediary. Humbly prostrated, I compose this memorial to the Three Pure Ones (Sanqing) in the celestial realms. May the Supreme Ultimate Great Dao (the highest Daoist divinity), immortal masters, and celestial officials mercifully heed our plea.

I specifically invoke: General of the White Horse and Jade Chariot with his 120 divine lieutenants; the nine Dragon Kings and twelve Talismanic Envoys from the Eastern Florescence Azure Palace (the immortal eastern court); and the True Lord of Grand Mystery with his 120 celestial officers - these deities specially oversee the whereabouts of all detained souls. For those long trapped in the Three Wretched Paths (hells, hungry ghosts, animal realms) whose names are registered with the Six Heavens' Demon Kings, we beg for deliverance.

Further, I summon Immortal Official Great Calendar Lord with his 120 divine generals (guardians of the Western Water Palace); and the Direct Talismanic Envoy of Grand Mystery bearing the Supreme Mystic Edict to proclaim this decree throughout all ten directions and three realms of the underworld, including: the Northern Capital Luo Feng hells, water-fire punishment prisons, Three Officials' nine bureaus, 120 infernal offices, the 36 major hells within and beyond Fengdu, Avici Uninterrupted Hell, Frozen Ice Hell, Iron Enclosure Mountain prison, Five Peaks and Nine Provinces river-source hells, and all Nine Darkness penal institutions.

Simultaneously, we notify all underworld judges: the Five Thearchs' examining officers, Five Peaks' secretaries, celestial soldiers and generals, deities recording good and evil (Director of Fate, Director of Records etc.), punishment officials (Chief Examiner, Chief of Crimes etc.), heavenly gate guardians, administrators of the Three Realms' Six Caverns, Five Paths Reincarnation Bureau, and Yellow Springs officials. Command them to immediately escort all newly deceased or long-detained souls from their hellish confinement in accordance with the Sanqing edict - eternally liberating them from darkness into light, while obliterating their criminal records.

This scripture passage describes the formal petition format and content used by Daoist priests when submitting memorials to celestial officials. Through specific rituals, the priest reports to the heavenly deities about the ceremony being conducted to resolve karmic debts and liberate deceased souls.

The text first explains the purpose of the ritual: to eliminate the roots of negative karma, dissolve karmic entanglements between creditors and debtors, and assist the deceased in attaining liberation. The priest invites the departed souls to attend the ritual and receive its merits, enabling them to receive the divine grace of the gods.

Next, it lists in detail the various deities participating in the ceremony: these include the Two Officials of Direct Messengers (er guan zhi shi), the Zhengyi Merit Recorders (zheng yi gong cao) who document merits and faults, the Left and Right Officer-Messengers, as well as the deities on duty for the current year, month, day, and hour. The priest refers to himself humbly as "your servant" (chen) and reverently submits the "Plain Carriage and White Horse Precious Memorial" (su che bai ma bao zhang) on behalf of the petitioner to the celestial officials.

The text specifies the formal requirements for the memorial: three blank lines must be left at designated positions, and the writing must be neat and meticulous. It concludes by noting the date and time of submission (year, month, day, and hour) as well as the location, with instructions that additional paper may be used if space is insufficient.

The final section states that this memorial follows the Zhengyi (Orthodox Unity) tradition's format and is respectfully submitted by a disciple (name specified) of the "Supreme Mysterious Capital's Zhengyi Balanced Qi, Linked to the Celestial Master" (Tai Xuan Du Zheng Yi Ping Qi Xi Tian Shi). The entire document reflects the strict formal standards and devout religious attitude inherent in Daoist ritual practice.

With utmost reverence, I prostrate myself in solemn obeisance before the divine. I humbly submit this memorial: Your disciple [name], a native of [region], bearing the Daoist name [name], currently [age] years of age.

By virtue of accumulated merit from past lives, I have been blessed to take refuge in the Daoist path in this lifetime. Though entangled in worldly dust and burdened with mundane thoughts, I presumptuously cling to life's breath. By the grace of my master, I have received transmission of the "Supreme True Mysterious Orthodox Unity Covenant Authority" teachings (the essential ritual registers of Zhengyi Daoism) and obtained the Lower Primordial ritual credentials (ordination certificates conferring Daoist authority) along with protective spirit generals and officers. On auspicious days of major ceremonies, I have practiced cultivation step by step—first discerning the gateway, then understanding the methods, ever aspiring toward the path of longevity with joyful heart.

Yet my dull faculties have prevented deep comprehension of precepts. My actions bear no meritorious record, and I repeatedly violate taboos with improper speech and conduct. Accumulated transgressions have invited calamities—recent years bring frequent nightmares, mental confusion, demonic disturbances, bodily imbalances, and constant unease. Whether performing rituals for others or myself—in purification ceremonies (Zhaijiao), exorcisms, healing rites, or spirit convocations—I have failed to fully adhere to proper methods.

On this most auspicious occasion, I respectfully compose this memorial while prostrate, submitting it to the Three Heavens' celestial offices. I beseech all divine beings: the Three Banner-Bearing Divine Lords, Yin-Yang Merit Officers, Seasonal and Five Phase (Wood, Fire, Earth, Metal, Water) Officials, Three Merit Officers, Destiny-Registering Officers of the Dipper, Dipper Immortals, Red-White Flux Officers, Nine Qi (vital energies) Elders, Summoning Officers, Inner and Outer Civil-Military Generals—along with the terrestrial and aquatic officials of my residing temple (or dwelling) and traversed regions, examining officers, celestial-earth investigators, and all meritorious Flaming Star transformation-capturing officers—to record my merits.

The merit recording shall follow these ranks: Senior Generals record 300 merits, Middle-Ranking Officials 200 merits, Regular Officers 100 merits, and Soldiers 50 merits. All merits shall accompany this memorial to the celestial court (the phrase "not using present memorial" may also apply). May the Central Palace officials promote all divine beings according to standard procedure, omitting none lest divine displeasure arise.

Finally, I pray for complete deliverance from calamities, healing of all ailments, and attainment of liberation (release from suffering).

This scripture presents the formal structure of a Daoist "Confession Memorial" (Xiezui Zhangbiao), documenting the ritual process through which devotees confess their transgressions and seek divine absolution from the deities.

The devotee first expresses their aspirations: to eradicate all accumulated sins, attain the blessings of longevity and immortality, dispel worldly demonic obstacles, fill their body with Dao Qi (vital energy of the Way), strengthen the internal organs, and achieve keen senses. Concurrently, they implore the protection of Heaven and Earth, requesting salvation for ancestral spirits so that nine generations of forebears may ascend to higher realms while descendants enjoy perpetual blessings.

The text then meticulously records the ritual protocol for submitting the memorial: dispatching divine messengers like the Erguan Zhishi (Two Officials Direct Envoys) and Zhengyi Gongcao (Orthodox Unity Merit Officers) – all celestial functionaries within the Daoist pantheon responsible for delivering petitions – to present this Confession Memorial to the corresponding heavenly bureaus during auspicious dates and hours. The devotee describes themselves as trembling with reverence while performing the full prostration ritual of kowtowing (qishou dunshou).

Standard memorial formatting requirements are included: the document must specify the devotee's full name, native place, cultivation site, along with the exact time and location of submission. Particular note is made that this follows the format of the "Sun Confession Memorial" from the Zhengyi Xiuzhen Yujing (Jade Scripture of Orthodox Unity Cultivation).

Finally, the devotee confesses various human failings: potential negligence in ritual observance, inadequate offerings of incense, and lifelong transgressions including licentiousness and impurity – offenses that have brought misfortune upon ancestors and descendants. Following the repentance liturgy (Keyi) outlined in the Nüqing Yukui (Jade Repository of the Green Maiden) – an essential Daoist ritual classic – they now present this confession to the solar and lunar deities.

(Note: The "Zhengyi Mengwei Milu" refers to the talismanic credentials received during Zhengyi ordination ceremonies, while the "Nüqing Yukui" is a foundational liturgical text in Daoist ritual practice.)

This passage explains the format of memorial documents (zhangbiao) used in Daoist purification rituals (zhaijiao) when petitioning celestial deities. It consists of three main components:

First, it describes the ritual's supplication for divine forgiveness. The Daoist priest (referred to as "so-and-so" in the text) confesses to lunar deities about failing to comprehend profound truths and potentially violating precepts, seeking absolution for both personal transgressions and the sins of seven generations of ancestors. This allows ancestral souls to attain liberation while simultaneously praying for smooth spiritual cultivation, physical health (harmony of the five viscera), protection from numerous deities, and blessings for descendants.

Next, it details the standardized format for composing such documents. These petitions come in two forms: "zhang" with 17 characters per line and "biao" with 24 characters per line, both beginning flush left without indentation (pingtou qizhang). Special emphasis is placed on memorials addressed to solar deities, lunar palaces, and the Northern/Southern Dippers, all requiring this format—with the Mysterious Northern Dipper Memorial serving as a reference model. While ancient purification rituals used brief "shu" documents, contemporary practice favors "biao" memorials, though distinctions between different biao formats must be observed.

Finally, it specifies the grand biao format: using twelve-foot-long yellow silk (huangjuan) measuring 1.2 feet in height, with vermillion grid lines (zhusha jiege) containing 24 characters per line. The opening must state the priest's religious rank (fapai) and name, followed by the set humble phrase "with utmost reverence and fear, kowtowing and bowing repeatedly," concluding with the honorific address "presented to the Supreme Infinite Great Dao, Most True and Natural Golden Portal."

The recurring term "so-and-so" represents placeholders in ritual documents to be replaced with actual names or locations during use. These documents must be delivered to celestial realms through "Two Office Messengers" (erguan shizhe)—deities responsible for document transmission—during specific solar terms (jie zhi ri) or auspicious celestial conjunctions (cuanhui zhi chen).

This scripture describes the formal format and procedure for submitting memorial petitions (zhang) to deities in Daoist practice. The key components are as follows:

First, various divine emissaries must be summoned, including twenty-four Zhengyi merit officials (gongcao), left and right officer messengers, and Yin-Yang judgment clerks from both realms, who assist in delivering the memorial. The petition begins by stating its specific purpose in the formal phrase: "Your subject [name] respectfully submits this vermilion memorial regarding such-and-such matter" addressed to the Supreme [specific department] of the celestial bureaucracy.

The standard memorial format then follows: The first paragraph must include the reverential phrase "Your subject trembles with sincerity, kowtowing twice to present this report." After leaving three blank lines, the petitioner's full name, native place, and the name of their Daoist temple (jing) are recorded. Another three blank lines precede the inscription of the supreme deity's honorific title: "The Supreme Formless, Nameless, Void-Spontaneous, Utterly Real Great Dao, Unsurpassable Primal Venerable of the Golden Portal with Seven Treasures and Jade Steps" (written in smaller characters to show special reverence).

The text notes similar formats apply when submitting memorials to other exalted deities like the Emperor of Gouchen or the Celestial Worthy of Eastern Extremity. It emphasizes that memorial language should be plain without florid embellishment, thorough yet concise, and strictly conform to ritual standards. The author recommends consulting ancient liturgies (keyi) and classics for reference, criticizing contemporaries for overly casual memorial compositions.

Finally, detailed sealing instructions are provided: The document must be wrapped threefold with full-size paper and labeled with yellow tags. The inner seal reads: "To the Jade Steps of the Golden Portal of Supreme Clarity, Your subject [name and title] respectfully seals within." The outer envelope uses white paper inscribed with either "Respectfully submitted below the Phoenix Tower" or "Respectfully presented at the Lofty Halls of the Golden Portal." Additional sealing requires a wooden case, wax imprint, and blue thread - the wax seal point tied with blue thread before final yellow tag attachment. The entire process maintains solemn ritual precision.

This passage meticulously documents the standardized procedures and document formats for the Daoist ritual of Shangzhang (submitting memorials to deities). First, yellow paper must be stamped with a wax seal, while the square case (fanghan) containing the memorial should bear the inscription: "Your subject [name] respectfully submits one memorial regarding such-and-such matter" written in five lines.

The memorial requires triple-layer packaging: the innermost yellow square case is addressed to the "Zhengyang Heavenly Gate," the middle yellow case to the "Donghua Heavenly Gate," and the outermost blue case to the "Yangjing Heavenly Gate." Each layer must clearly state the officiating priest's rank and name, then be strictly sealed. The entire package is then wrapped in crimson cloth, bound with yellow paper strips, and sealed with cinnabar inscriptions.

The memorial altar (zhang'an) must be covered with twelve feet of yellow gauze silk. The inner circular seal bears the same inscription as the square case, while the wooden container is sealed with blue thread, wax pool, and wax imprint. The yellow cover states: "Respectfully submitting one memorial for [person's name]" written in three lines. The outermost blue square case is addressed to "Under the Three Heavens Gate" for delivery.

Finally, the text specifies which celestial palaces should receive memorials during different months: the Supreme Void Elder's Palace for the first and twelfth lunar months; the Supreme Mysterious Elder's Immortal Capital Palace for the second month; the Supreme Three Heavens Great Purity Palace for the third and fourth months; the Supreme Revered Dao Palace for the fifth month; the Supreme Nine Qi (Ninefold Vital Energy) Palace of Culture for the sixth and seventh months; the Supreme Celestial Emperor's Palace for the eighth month; the Supreme Great Dao Palace for the ninth and tenth months; the Supreme Attendant and Left-Right Supervisor Generals' Palace for the eleventh month; and the Supreme Mysterious Capital Palace for intercalary months. These regulations reflect Daoism's strict correspondence between temporal cycles and sacred space.

This scripture documents the correspondence between the thirty days of each month and the different Celestial Ministries (Tiancao, the administrative bodies of the heavenly court) with their respective palaces in the Daoist "Shangzhang" ritual (submitting memorials to the celestial court). Each day has a specific Celestial Ministry handling affairs in its corresponding palace, and Daoist priests must select the appropriate Celestial Ministry and palace according to the date when submitting memorials.

The specific correspondences are as follows: On the first day, petitions are addressed to the Red Numinous Palace governed by the Jade Ministry; on the second day to the Grand Year Auspice Palace governed by the Great Simplicity Ministry; on the third day to the Northern Peace Palace governed by the Grand Tenuity Ministry, and so forth until the thirtieth day's Bright Dawn Palace governed by the Assembly Capital Ministry. Each Celestial Ministry has its specific name and corresponding palace—such as the Great Clarity Palace, All-Illuminating Palace, and Purple Tenuity Palace—all of which are significant celestial sites in Daoist belief.

The text particularly emphasizes (quoting a passage from the Xuandu Shangzhang Lü): When submitting memorials, one must be fully aware of the specific Celestial Ministry and palace corresponding to that day, ensuring the petition is accurately delivered through focused intention without any error. This reflects the Daoist ritual's rigorous demand for the sacred correspondence between time and space.