《道法會元》Vol. 187

This scripture expounds the esoteric practice of the "Three Generals" in the Shangqing (Highest Clarity) tradition of Daoism, specifically concerning the transmission of memorial petitions (zhangzou) and visualization (cunxiang) rituals.

The Three Generals—General Tang, General Ge, and General Zhou—are responsible for overseeing the delivery of memorials through the Three Heavenly Gates (the celestial realms believed to have three tiers of gates). When a Daoist priest submits a petition, they must first use a covenant talisman (hetong fuqi) as a pass. At the start of the visualization practice, General Tang is envisioned holding a talisman on the left, General Ge wielding a halberd on the right, and General Zhou bearing a ceremonial staff (jie) at the center.

The scripture details the visualization method: General Tang emerges from the left kidney, General Ge from the right kidney, and General Zhou from the heart. Each general commands thirty million soldiers clad in red robes. Once the Three Generals manifest from the body, the practitioner can communicate with the deities beneath the Three Heavenly Gates. Notably, the celestial Three Generals in the heavens and their counterparts within the human body are fundamentally the same—both are divine generals serving under the Supreme Lord of the Dao (Taishang Daojun).

At advanced stages of cultivation, the Supreme Lord of the Dao dispatches the celestial Three Generals to descend and welcome the practitioner—a state known as "attaining the Dao" (dedao). The scripture further describes the process of visualizing the Three Generals: initially, General Tang appears only half an inch tall within the radiance between the eyebrows, gradually growing to eighty-one zhang (about 270 meters) in height, leading thirty million soldiers to guard the left side. The manifestation of Generals Ge and Zhou follows a similar pattern.

Ultimately, the text explains that the Three Generals within the body correspond to their celestial counterparts. Through this resonance, though the Celestial Worthy (Tianzun, the supreme deity) may seem distant, one can meet them through the Muddy Pellet Palace (niwan gong, the crown of the head). This practice connects the microcosm of the human body with the macrocosm of the celestial realm, embodying the Daoist principle of "the unity of heaven and humanity" (tianren heyi).

This scripture primarily discusses the evolution of Daoist memorial rituals (presenting petitions to deities) and their essential cultivation principles.

Ancient practitioners, when submitting memorials, first had to wait at the Celestial Gate for three divine generals (Daoist guardian deities) to guide them. A true memorial was not merely about writing a petition to reach the celestial courts—the key lay in "spirit communion and merging" (achieving spiritual union with deities through meditation). Daoism teaches that the Zhengyi (Orthodox Unity) tradition supports the Three Caverns scriptures (Dongzhen, Dongxuan, and Dongshen, the three major scriptural divisions). Only by integrating the mysteries of the Dongxuan scriptures with Zhengyi methods can cultivation lead to true understanding.

The scripture contrasts ancient and modern memorial practices: In antiquity, submitting memorials was an extremely solemn affair. Practitioners selected auspicious days, determined proper orientations, and used ritual knives and sacred implements (such as fish and wild goose symbols) to anchor the ceremony within the Supreme Clarity Realm (one of Daoism’s highest celestial domains). Through meditation, they communed with the deities. The memorial text had to be preserved in a quiet chamber until the Three Primordial Days (major Daoist festivals—Shangyuan, Zhongyuan, and Xiayuan) before being ritually burned. After the Tang dynasty, the practice shifted to burning the memorial immediately after submission at the northwest corner of the altar, a departure from ancient methods.

The author criticizes contemporaries who overemphasized ornate language while losing touch with the ancient truth of "silent memorials and oral transmission" (heart-to-heart and oral transmission of teachings). A genuine memorial is a "spiritual audience at the Jade Palace," requiring long-term cultivation to reach the state of "directly witnessing the Dao’s presence." Beginners must progress step by step through stages like "dispatching the memorial" (sending it via divine envoys), "visualizing the memorial" (mentally contemplating its contents), and "bowing with the memorial."

Finally, the text explains the transmission pathways for memorials of different ranks: Ordinary petitions are relayed through successive layers of celestial clerks (heavenly administrators), while important memorials go directly to the Supreme Mysterious Capital (the central administrative hub of the Daoist celestial bureaucracy). It particularly emphasizes that the highest form of memorial practice is the "heart memorial" and "oral memorial" (spiritual resonance and verbal prayer), which preserves the ancient tradition of "direct communion with the divine."

This passage primarily explains the writing standards and seal usage protocols for Daoist "Heart Petitions" (xinzhanɡ) — documents used to convey sincere intentions to the celestial realm.

Regarding the composition of Heart Petitions: The document's height should measure three cun (approximately 10 cm), using the middle segment of a Daoist priest's middle finger as the standard. Characters should be sized like millet grains, with exactly seventeen characters per line — equivalent to the length of seventeen millet grains placed end-to-end. Historically and presently, each line must never exceed seventeen characters, and each sheet must contain no more than twelve lines. Errors may be corrected using white powder or orpiment, or by appending additional content on the reverse side of the paper. However, the text emphasizes that writing must remain solemn, with concise and direct content. The possibility of corrections or additions should never justify careless writing, as this would constitute disrespect toward the divine.

Concerning seal usage: The founding patriarch of the Zhengyi (Orthodox Unity) tradition (referring to Zhang Daoling) established its petition standards based on the essence of the Three Caverns (sandong) scriptural tradition. Initially, only the "Seal of the Nine Elder Immortals of the Celestial Capital" was used, as the Eight Elder Immortals of the Taiqing (Grand Pure) realm revered Lord Lao (Taishang Laojun) as their master — this seal being employed when disciples reported to their teacher. Later, the Lingbao (Numinous Treasure) tradition developed a format involving triple external envelope seals and twelve auxiliary seals. The text stresses that only orthodox traditions may use these seals, requiring complete seal imprints from beginning to end when submitting petitions. This practice serves to ward off malign qi (energy) from cosmic winds while amplifying ritual efficacy.

The passage mentions several key Daoist cosmological concepts: "Taiqing" refers to one of the Three Pure Realms (sanqing); the "Red Luminary Kalpa" (chiming zhijie) represents an aeon in Daoist cosmogony; "Jade Dawn" (yuchen) denotes the Celestial Worthy of Numinous Treasure (Lingbao Tianzun), while "Primordial Beginning" (yuanshi) refers to the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) — both being major Daoist deities. These seal regulations and talismanic protocols manifest the sacredness and ceremonial significance of Daoist liturgical documents.

This scripture primarily explains the taboos regarding inauspicious dates and the selection of auspicious days for presenting memorial petitions (shangzhang) to celestial deities in Daoist practice.

Since ancient times, when submitting petitions before the sacred presence of Lord Lao (Taishang Laojun), various ritual seals (fayin) have been employed—a tradition that continues to this day. The most crucial aspect in presenting petitions is achieving heart-mind communion with the divine. The scripture meticulously enumerates both the inauspicious days to avoid and favorable dates to select.

Particularly prohibited days include: Emperor Sha days (specific monthly inauspicious dates such as the 2nd day of the first month, 9th day of the second month, etc.), Daoist Taboo days (specific Heavenly Stem-Earthly Branch combinations like Bingyin and Dingmao), the six Wu days (Wuzi, Wuyin, etc.), Life-Severing days, Year Star days, Six Harm days, month-end days (lunar month's final day), and Year Breaker days—all unsuitable for petitioning.

Auspicious dates for memorials include: the Three Primes festivals (15th day of the first month for Upper Prime, 15th of seventh month for Middle Prime, 15th of tenth month for Lower Prime), eight solar term festivals (key dates from the 24 solar terms), and the Five La festivals (Celestial La on New Year's Day, Earthly La on 5th day of fifth month, etc.). Special recommendation is given to selecting "Heavenly Gate Opening" hours (auspicious moments when celestial gates open), with supreme auspiciousness achieved when combined with the Five Talisman timing method's calculations for favorable periods like "Tang Talisman" or "State Seal" hours.

The scripture concludes with detailed monthly listings of Emperor Sha days—for instance, avoiding the 2nd day and Gengshen days in the first month, or the 9th day and Xinmao days in the second month. These date selections require consultation with traditional calendrical calculations for precise determination.

This scripture primarily discusses the regulations for selecting auspicious days, avoiding inauspicious times, and preparing memorial documents (petitions to the deities) in Daoist Zhaijiao (purification ritual) liturgy.

Regarding the selection of auspicious days, it records specific celestial stem and earthly branch dates such as Heavenly Festival, Earthly Festival, and Human Festival days, along with seasonal auspicious dates: Jiazi and Jisi days in spring; Dingchou and Bingchen days in summer; Xinhai and Gengzi days in autumn; Guiwei and Renyin days in winter. Additionally, Gengshen and Jiazi days, as well as one's personal birth year day, are all considered favorable. However, "empty void hours" (Kongwangshi) must be avoided—for instance, the Shen and You hours during Jia-Si days are unsuitable for ritual performance.

The timing for "Heavenly Gate opening" follows the principle of Yin-Yang alternation: Yang days require Yin hours, while Yin days demand Yang hours. The mentioned "Shigang Jue" (Release the Dipper Formula) is a key technique for Bugang Tadou (a ritual Daoist stepping pattern), particularly emphasizing the Nine Spirit Gang (Dipper Steps corresponding to the Nine Stars of the Northern Dipper) and Seven Star Dipper Gang stepping methods. During rituals, one must stand within the Dipper Gang formation, with the memorial altar facing northwest toward the Heavenly Gate.

When preparing ritual offerings (petition materials), external preparations of gold, silver, and valuables must match internal sincerity. Offerings include: grains and money representing integrity; precious incense and candles demonstrating devotion; green silk substituting for hair; cinnabar replacing blood; writing brushes, ink, and ritual knives for drafting memorials; golden rings, fish, and wild geese symbolizing earnestness. Disciples requesting petitions must perform the grand ceremony of two kneelings with nine prostrations, knocking their heads and patting their faces to show piety.

Finally, it mentions that these offerings should be divided into three portions: one for almsgiving to the poor, one for sustaining the Daoist temple community, and one reserved for personal cultivation. The exact distribution requires careful consideration according to liturgical standards. This reflects Daoism's spirit of benefiting society while illustrating how spiritual practice must integrate with tangible charity.