《道法會元》Vol. 39

This is a formal petition from a disciple of the Qingwei lineage (an important Daoist school) requesting transmission of Thunder Methods (a crucial Daoist ritual system). The document follows a strict ceremonial format with several key components:

The disciple first addresses the Three Pure Ones (Sanqing) - the supreme Daoist deities Yuqing Yuanshi Tianzun, Shangqing Lingbao Tianzun, and Taiqing Daode Tianzun - with utmost reverence: "Though of dull faculties, I have been graced with the opportunity to inherit the Great Dao (Dadao), pledging to propagate its teachings for universal benefit. Now a sincere seeker named [X], having accumulated virtue in past lives to merit this opportunity, yet conscious of karmic burdens, seeks to study Qingwei Thunder Methods to atone for transgressions and accumulate merit (De). They vow to wield these methods in accordance with celestial will, relieving suffering and delivering sentient beings."

The disciple then pronounces solemn oaths: "Should I, after receiving these methods, show ingratitude toward teachers, neglect practice, disclose secrets, or transmit them improperly, may celestial retribution strike me." The presiding Daoist priest (referred to as "this minister") confirms the seeker's sincerity and approves the transmission according to the Jade Register (Yuge, the Daoist ordination protocols), bestowing corresponding ritual seals and credentials.

The concluding supplication entreats the Three Pure Ones to: sanction this transmission, absolve the seeker's karmic debts across lifetimes, liberate their ancestors, enroll their name in celestial registers, confer immortal office, and dispatch the Thunder Ministry's (Daoism's celestial thunder administration) deities, talismans (Fulu), and scriptures to empower the transmission. Special emphasis notes that during future rituals, these divine forces will respond immediately to the practitioner's invocation, assisting Thunder Method operations.

Key terms include "Three Qi (Sanqi)" denoting the primordial energies of Yuanshi, Lingbao and Daode; "Nine Heavens Talismanic Seals (Jiuxiao Fuzhang)" representing supreme celestial talismans; and "Three Offices and Five Thunder Lords (Sansi Wulei Guanjun)" constituting the Thunder Ministry's divine hierarchy. The entire petition embodies the sacred contractual nature of Daoist transmission ceremonies, emphasizing the dual responsibility of "proclaiming celestial teachings" and maintaining rigorous precepts.

This is a memorial submitted to the Celestial Court by a Daoist disciple applying for a formal religious position (fazhi). Through their master, the disciple petitions the Jade Emperor and other deities to grant both the official title and corresponding spiritual authority.

The text begins with the master humbly addressing the Jade Emperor, acknowledging the audacity of disturbing celestial majesty while emphasizing the disciple's sincere pursuit of the Dao. The master explains their duty as a cultivator to assist devotees in fulfilling their spiritual aspirations.

The petition then details how the named disciple has demonstrated sufficient devotion to qualify for ordination according to Daoist regulations. Following the Jade Register (Yuge, the canonical text governing ordinations), the master formally requests the conferral of an official title (si'e), ritual seal (yin), and command banners (lingqi).

The core supplication asks the Jade Emperor to: 1) approve the petition, 2) command the Three Pure Administrations (sanxing, referring to the celestial bureaucracy of the Three Pure Ones) to notify all realms of existence, 3) absolve the disciple's karmic transgressions from past and present lives, 4) liberate their ancestors, 5) register the disciple's name in the celestial rolls (xianji), and 6) bestow both immortal rank and advanced talismanic authority (including the Three Qi Nine Heavens Fuzhang).

Additional petitions seek assistance from: the Thunder Ministry departments (leibu) governing meteorological phenomena, the Five Thunder Officials (wulei guanjun) of the cardinal directions, the underworld courts (Yuefeng), and the lineage-specific immortals of the master's own transmission - all to manifest when the disciple performs rituals.

The conclusion reiterates profound reverence, followed by the submission date and the master's signature with ceremonial prostrations. A postscript notes that similar memorials addressed to the Heavenly Sovereign (Tianhuang), Purple Tenuity Emperor (Ziwei Dadi), and Earth Mother (Houtu) follow this template, requiring only the appropriate honorific titles to be adjusted.

This Daoist priest (referring to himself as "your servant") presents this memorial with utmost reverence, kneeling in humble supplication. He begins by begging forgiveness for his audacity in disturbing the celestial realms. With self-deprecation, the priest describes himself as a dull-witted individual yet one who has been graced with the teachings of the Great Dao (Da), vowing to propagate its principles for the benefit of all beings. Now a sincere seeker (disciple so-and-so) has come seeking refuge, whose earnest devotion warrants initiation according to Daoist tradition.

Having already petitioned the Three Pure Ones (Sanqing, the supreme triad of heavens) for their benevolent approval, the priest now formally requests—in accordance with the Jade Register (Yuge, the Daoist ordination liturgy)—to confer upon this disciple the appropriate ritual office, seeking issuance of the corresponding celestial credentials, seals, and edicts. All particulars have been meticulously detailed in this presumptuous memorial.

The priest reverently addresses this petition to nine supreme deities governing thunder rites and salvation, including: the Most High Sovereign of Divine Empyrean and Jade Purity, the Great Emperor of Eternal Life; the Great Emperor of Eastern Florescence (Taiyi Jiuku Tianzun); the Nine Heavens' Thunder Response Universal Transformation Tianzun (Leizu, the Thunder Patriarch); and the Supreme Great Celestial Emperor of Purple Tenuity and Jade Azure Palace from Shangqing tradition.

He implores these celestial dignitaries to compassionately approve this petition and issue decrees to all heavenly departments, proclaiming it across the ninefold celestial spheres. May they pardon the disciple's karmic transgressions from past and present lives, deliver his ancestors, inscribe his name in the immortal registers (Daoist roster of practitioners), and bestow upon him a celestial office. Furthermore, he requests the descent of thunder ministry officials and the specific guardian deities corresponding to this disciple's ordination (Lu ritual), that they may respond when invoked during future rites of prayer and calamity dispersion—thus manifesting the compassionate salvation of Laozi (Taishang Laojun) while honoring the disciple's sincere pursuit of the Dao.

The memorial concludes with renewed expressions of trepidation as the priest awaits the celestial verdict. Technical terms include: "Three Qi (Sanqi)" denoting the tripartite energies of heaven-earth-humanity; "Nine Empyrean Talismanic Documents" representing celestial credentials; "Three Thunder Ministries" referring to the guardian institutions of Tianpeng, Tianyou, and Yisheng; and "Five Thunder Lords" governing directional thunder rites. The entire memorial exemplifies the solemnity of Daoist ordination rituals and the cultivation principle of celestial-human resonance.

This is a template for a Daoist memorial (a formal document submitted to deities), recording the process of a Daoist priest applying for a religious rank (fazhi) on behalf of a disciple. The text contains standardized devotional language and application procedures:

The document begins by stating the date and the petitioner's identity, humbly referring to oneself as "your subject" (chen mou). The priest first expresses reverence to the celestial deities, performing the most solemn Daoist prostration (qishou dunshou), confessing his own ignorance and presumption in daring to submit this memorial, and begging forgiveness for this transgression.

The petition then explains the circumstances: There exists a devout disciple seeking the Dao who meets the transmission requirements. Having already petitioned the highest divine realms—the "Golden Tower of the Three Heavens" (the supreme Daoist paradise) and the "Jade Steps of the Nine Celestial Sovereigns" (palaces of the Nine Heavenly Honored Ones)—for initiation permission, the priest now requests specific religious ranks for the disciple according to the Jade Register (Yuge, the canonical text on Daoist hierarchy), seeking issuance of official seals and credentials (si'e yinling).

Following this comes a list of deities being petitioned:

• The Celestial Sovereign of the Nine Heavens of Yudan (supreme deity of the nine heavens)
• The Eastern Dawn Sovereign Lord, Azure Lad Daoist Monarch (eastern immortal sovereign)
• The Golden Truth Holy Mother, Primordial Lady of the Grand Void (primordial goddess)
• The Five Directional Elderly Celestial Sovereigns (guardian deities of the five directions)
• The Thirty-Two Heaven Celestial Sovereigns of Salvation (deities who deliver sentient beings across thirty-two heavenly realms)

The text earnestly implores these deities to approve the application, proclaiming it throughout the Three Realms (heaven, earth, and water) and Ten Directions (all cosmic dimensions), that divine beings of both yin and yang realms may assist together. It requests absolution for the disciple's karmic transgressions across past and present lives, liberation for their ancestors, dissolution of karmic obstacles, enrollment of their name in the immortal registers (xianji), and conferral of celestial office. Furthermore, it seeks divine protection so the disciple may achieve mystical resonance with the deities when practicing Daoist rituals and performing ceremonies of supplication in the future.

The conclusion reiterates trepidation at having offended celestial majesty while humbly awaiting the sacred decree. An appended note requests Patriarch Wei (likely the recommending lineage master) to assist in transmitting the petition, restating the disciple's sincere pursuit of the Dao. The complete memorial is compiled into several documents for submission, beseeching the patriarch's compassionate endorsement.

The entire text exemplifies the rigorous structure of Daoist memorials: beginning with confession of faults, then stating the petition's purpose, and finally seeking approval—a progressive structure permeated with reverence. Such documents are primarily used in transmission rituals (chuandu, ceremonies conferring Daoist qualifications), embodying the Daoist religious concept of "humanity connecting with heaven."

This is a Daoist memorial document (a formal petition to celestial deities), recording a disciple's request for promotion in religious rank (Fazhi, the hierarchical positions of Daoist practitioners) and seeking absolution for transgressions. The disciple reverently submits this petition to the Patriarchal Master Gao Yuan Chenzhao Fawang Qingzhen Zixu Yuanjun (an exalted Daoist deity) and the various immortals of the Tai Xuan Metropolitan Administration (the celestial bureaucratic division in Daoist cosmology).

The disciple first earnestly acknowledges potential errors or omissions in drafting the memorial, humbly beseeching the deities for forgiveness and correction. Then comes the formal petition: hoping the Patriarchal Master would grant compassionate assistance by approving the application for supplementary religious ranks and issuing the corresponding Si'e Yinling (certifying credentials for Daoist religious positions).

There follows a supplication for the collective witness of the Three Realms' deities (heaven, earth, and water realms), praying that celestial powers may absolve the disciple's transgressions from present and past lives, deliver ancestral spirits, and dissolve karmic obstacles. The petition seeks enrollment in the celestial registers (Xianji, the roster of immortals) and bestowal of immortal office. Further requests include the descent of Sanqi Jiuxiao Fuzhang (advanced talismanic credentials) and the protective support of various Thunder Department officials (Leiting Guanjian, thunder deities), that these celestial functionaries might permanently reside at the disciple's ritual altar.

The disciple vows utmost piety and reverence when practicing Daoist rituals and reciting scriptures, hoping for divine resonance. Finally, the petition entreats all past generations of immortal masters and the Ten Directions' True Rulers (perfected adepts from all quarters) to witness this ordination and bless the disciple's spiritual cultivation.

The document concludes with the submission date and the petitioner's name and rank, followed by renewed expressions of awe toward the Tai Xuan Metropolitan Administration deities. The disciple acknowledges the temerity of this petition and respectfully awaits the divine decree.

Disciple (Name), with sincere devotion to the Dao and earnest cultivation practice, should rightfully receive ritual ordination according to Daoist tradition. A petition has already been submitted to the Celestial Court and reported to our ancestral masters, humbly seeking their compassionate consideration and approval of this request.

Now, we formally confer upon Disciple (Name) the appropriate ritual office, bestowing the corresponding credentials, including the official title, seal, and command insignia. We specially submit this memorial to:

• The Ancestral Master, Holy Teacher of the Three Heavens, Supreme Minister of the Great Mysteries, Zhengyi Zhenjun (one of the highest revered deities in Daoism)
• The Ancestral Master, Immortal Duke of the Left Palace of the Supreme Ultimate, Chongying Fuyou Zhenjun (an important Daoist immortal)
• The Ancestral Master, Grand Historian of the Nine Provinces, Divine and Wondrous Benefactor Zhenjun (an important Daoist immortal)

We earnestly beseech the ancestral masters to compassionately grant this request, transmitting it to the heavens and issuing the celestial decree. May the Five Thearchs of the Directions, the Three Officials (Heavenly Official, Earthly Official, and Water Official), the Four Bureaus and Nine Ministries, and all divine beings of the celestial bodies, the ten directions, and the three realms extend their protection.

We pray for the absolution of Disciple (Name)’s grave offenses from past and present lives, the salvation of ancestral souls, and the dissolution of karmic obstructions. May their name be recorded in the immortal registers and granted an immortal office. We request the descent of the talismans, scriptures, and methods of the Three Qi and Nine Heavens, empowering the disciple to preside over divine duties such as commanding immortals, the Three Thunder Bureaus, and the Five Thunder Lords. Furthermore, may the celestial thunder deities, the mountain and underworld officials, and all the immortal officers and spirit generals recorded in the disciple’s talismans descend upon the altar on (specific date) to fully confer the Daoist methods upon Disciple (Name).

May these spiritual powers and divine beings forever abide within the disciple’s body and mind. Henceforth, whenever the disciple upholds the Daoist methods and performs purification rituals (Zhaijiao) and prayers, may they resonate with the divine presence. Thus, both the disciple’s sincere devotion to the Dao and the universal salvation teachings of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) may be fulfilled.

(Your servant) presumes to submit this memorial with trepidation, reverently awaiting the ancestral masters’ sacred decree.

Year, Month, Day

Submitted by (Your servant’s name and position)

[Attachment] Memorial to the Great Dipper Lords

Submitted by (Your servant’s name and position)

(Your servant), aware of my own ignorance, dares to trouble the divine with this request, first seeking forgiveness for my audacity before presenting my plea. According to (specific circumstances), Disciple (Name) has devoted themselves sincerely to the Dao and cultivated with diligence. In accordance with Daoist tradition, they are due to receive ritual ordination. A petition has already been submitted to the Celestial Court and reported to the ancestral masters, humbly seeking their gracious approval to complete the ordination ceremony.

(Note: This is a memorial document from a Daoist ordination ceremony, a significant ritual in which disciples formally receive the authority to perform Daoist rites. The terms "Three Qi and Nine Heavens" and "Three Thunder Bureaus" refer to important Daoist divine hierarchies and talismanic systems.)

This text is a formal memorial submitted by a Daoist priest to the Northern Dipper Lords (Beidou Jiuhuang Xingjun) and the Mysterious Heavenly Emperor (Xuantian Shangdi) when applying for a religious ordination (fazhi, the ceremonial conferral of official Daoist ranks) on behalf of a disciple. The content is divided into three main sections:

First, the priest reverently addresses the Nine Emperor Star Lords of the Northern Dipper (Beidou Jiuhuang Xingjun), their nine consorts, and celestial deities like the Great Sage of Heavenly Gang (Tiangang Dasheng). He petitions for the disciple to be registered in the Dipper Bureau (Doufu, the celestial administrative office under the Northern Dipper's jurisdiction), requesting the deities to absolve the disciple’s sins, liberate their ancestors, and inscribe the disciple’s name in the celestial register (xianji, the roster of immortals). This would formally induct the disciple into the hierarchy of celestial officials.

Next, the priest asks the deities to dispatch seven guardian spirits—including the Dipper-Baptizing Divine Lord (Guandou Shenjun) and the Ram-Bearing Envoy (Qingyang Shizhe), along with specific protectors like Zhang Ling, Yang Ruming, and Geng Miaozhen—to permanently accompany the disciple. These guardians will ensure that whenever the disciple performs rituals to dispel calamities, recite scriptures, or conduct ceremonies, they receive immediate stellar blessings and divine empowerment. These protectors will remain stationed at the disciple’s altar (fatan, the sacred space for practice), ever-responsive to ritual summons.

Finally, the priest reiterates the petition to the Mysterious Heavenly Emperor (also known as Zhenwu Dadi, a major protector deity in Daoism). He confirms the disciple’s sincere devotion to the Dao (the Way) and their eligibility to receive transmission, noting that the application has already been reported to the celestial court and ancestral masters. Following the regulations of the Jade Register (Yuge, the canonical text on Daoist ranks), the priest formally requests the conferral of the disciple’s religious title, seal, and other insignia, seeking the Emperor’s approval.

The repeated phrase "your humble servant of such-and-such rank" (juwei chen mou) reflects the standard format of Daoist memorials, where the petitioner humbly identifies as a low-ranking member of the celestial bureaucracy. The entire memorial embodies the Daoist core concept of "resonance between heaven and humanity" (tianren ganying)—through meticulous ritual, practitioners communicate with the divine to obtain both spiritual cultivation and the authority to aid the world.

This is a formal Daoist petition addressed to celestial authorities, consisting of two main sections: supplications to the Four Saints of the North Pole (the guardian generals Tianpeng, Tianyou, Yisheng, and Heisha) and the Three Officials (the Celestial Official who bestows blessings, the Earthly Official who grants absolution, and the Water Official who relieves misfortunes) for protection in spiritual practice.

In the first section, the priest reverently petitions the Four Saints: May the four marshal deities extend their divine compassion so that when the disciple (named) recites scriptures with righteous intent, they may illuminate him with sacred radiance. The petition further requests the celestial officials of the Three Realms (represented by the Three Qi of Jing, Qi, and Shen, and the Nine Heavens), including the thunder deities (such as the Five Thunder Lords) and underworld administrators (referencing the Fengdu hell), along with the guardian spirits recorded during the disciple's ordination (Fulu ritual), to manifest their presence. May the disciple's body and mind be purified, allowing him to abide eternally at the sacred altar. Henceforth during disaster-averting prayers, with single-minded concentration, he shall receive numinous responses—thus glorifying the salvific virtue (De) of Lord Lao (Taishang Laojun) while fulfilling the disciple's sincere pursuit of the Dao.

The second section addresses the Three Officials: The priest humbly apologizes for disturbing their sacred attention, explaining the disciple's earnest spiritual aspirations warrant formal religious appointment according to orthodox regulations. Having already submitted celestial reports, the petition now follows jade-like sacred protocols (Yuge) to request official positions, seals, and authorities for the disciple. May the Three Officials approve this petition and notify all relevant celestial departments (the Three Palaces and Nine Bureaus representing heavenly administration, with the 120 Offices as functional divisions). May they pardon the disciple's transgressions, deliver his ancestors, inscribe his name in the immortal register (Danji), and grant him authority to command thunder generals when performing rituals.

The document concludes with the submission date and the priest's official title, reflecting the precise format of Daoist Zhaijiao liturgy. Frequent use of reverential phrases like "trembling with awe" and "presumptuous intrusion" adheres to the characteristic humility of Daoist sacred correspondence.

When a Daoist priest performs the life-entreating ritual, all sincere prayers will receive divine response. This demonstrates both the boundless compassion of the Most High Lord Lao (Taishang Laojun, the supreme deity of Daoism) in delivering all beings, and expresses the disciple's devout aspiration toward the Dao. Though presumptuous in disturbing the divine majesty, my heart trembles with reverence as I humbly await the sacred decree.

(On [date], a Daoist priest of [position] and name [name] respectfully submits this memorial to the Netherworld Administration:)

Fully aware of my ignorance and unworthiness, I nevertheless dare to approach the divine presence, first begging forgiveness for this transgression. Presently, a devoted disciple ([name]) has vowed to cultivate the Dao with such sincere resolve that refusal proves difficult. Upon investigation confirming the disciple's genuine devotion, our tradition's regulations mandate the transmission of Daoist methods. Having already reported to the Celestial Court and ancestral masters, we now prepare—in accordance with the Jade Register (Yuge, the Daoist ordination liturgy)—to confer upon disciple [name] the ritual office, bestowing the appropriate insignia, seals, and credentials. All particulars are clearly documented herein for your review.

With utmost reverence, we petition the Dark Heavenly Great Emperor of Northern Yin Fengdu (Beiyin Fengdu Xuantian Dadi, supreme deity of the underworld): May your sacred wisdom and compassion approve this request. Let your decree command all nine subterranean layers and ten palaces of Fengdu's infernal bureaus to pardon this disciple's transgressions, dissolve karmic obstacles, liberate their ancestors, and sever roots of unwholesome karma. Henceforth, whether performing salvation rituals for others or themselves—be it delivering the deceased, expounding Daoist teachings, or manifesting transformative power—should any documents reach your realm, may all departments promptly fulfill their duties.

Furthermore, we entreat the dispatch of ritual officers and generals with their celestial troops to descend upon our altar, endowing disciple [name] with spiritual authority. May they receive immediate divine assistance when saving lives, praying for blessings, dispelling calamities, practicing inner cultivation (neidan), or summoning celestial beings. Thus shall we honor the Most High Lord Lao's merit in delivering sentient beings while fulfilling the disciple's sincere pursuit of the Dao. Trembling before your sacred majesty, we reverently await your decree.

(A memorial of identical format is submitted to the Water Palace:)

With profound reverence, we petition the Fusang Great Emperor of the Water Palace (Shuifu Fusang Dadi, supreme water deity), restating the aforementioned requests and humbly seeking your sacred approval.

This is a Daoist ritual document primarily petitioning various deities to eliminate the practitioner's karmic obstacles and deliver their ancestors' souls. The text sequentially addresses the Great Emperor of the Eastern Peak (the sacred mountain Tai Shan, foremost of the Five Sacred Peaks) and the Three Thunder Celestial Lords (Lord Deng, Lord Xin, and Lord Zhang - the three principal thunder deities of the Thunder Ministry).

The document's essence conveys: We humbly beseech the honored deities to eradicate the disciple [name]'s karmic roots of transgression from past and present lives, while uplifting his ancestors' souls from suffering to rebirth in the Pure Land. Furthermore, we petition to enroll the disciple's name in the celestial register, granting him an official position in the immortal bureaucracy. Henceforth, whenever this disciple performs rituals - whether delivering deceased souls, praying for rain or clear weather for others or himself - all deities shall promptly respond upon receiving his formal petitions. This arrangement both propagates the Supreme Lord Lao's (Taishang Laojun) universal salvation teachings and fulfills the disciple's sincere devotion to the Dao.

The recurring phrases like "eradicate karmic roots" and "dissolve karmic burdens" indicate this is a standard Daoist Keyi (liturgy) for dispelling misfortunes. Expressions such as "deliver the obscure and benefit the manifest" and "pray for clear skies or rainfall" demonstrate Daoist ritual's social functions of universal salvation. The document concludes with the submission date and the applicant's formal Daoist religious title, maintaining rigorous ceremonial format. Through such sacred correspondence, practitioners establish covenantal relationships with deities, obtaining both authorization and divine assurance for ritual practice.

This is a memorial document used in Daoist rituals, primarily for priests to petition celestial deities for spiritual power and divine protection. The text mentions Zu Yuanjun (a revered Daoist deity) and Jinque Zhaoning Miaodao Baoxian Yuanjun (a high-ranking immortal official), both significant figures in the Daoist pantheon.

The Daoist priest humbly refers to himself as a "minor functionary of the Thunder Department," acknowledging his limited virtue (De) while bearing heavy responsibilities. He seeks ancestral masters' assistance to convey his petitions to the celestial court. The priest earnestly implores the deities to pardon his transgressions, deliver his ancestors' souls, and register their names in the immortal registry (the Daoist record of those who have attained immortality). He specifically requests the talismanic scriptures and Daoist methods of the Three Qi (heavenly, earthly, and aquatic primordial energies) and Nine Heavens, as well as the descent of the Thunder Department deities (including the Thunder Emperor Tianjun and the Five Thunder Officials) to the ritual altar to empower his practice.

The term "Qingwei" refers to the Qingwei school, an important Daoist lineage during the Song and Yuan dynasties. The priest vows that during future rituals for exorcism and disaster prevention, whenever he concentrates his mind, the invoked deities will manifest immediately to assist. The document concludes with the precise date of submission and the priest's reverential signature.

Such documents embody the core Daoist concept of "celestial-human resonance," believing that through specific rituals and sincere prayers, communication between the human realm and divine beings becomes possible. The frequent use of humble expressions and honorific language reflects the solemn, reverential style characteristic of Daoist liturgical texts.

This passage is an invocation text from Volume 39 of the Daoist scripture Daofa Huiyuan (The Collected Essentials of Daoist Methods), recording a practitioner's expression of reverence and supplication to the patriarchs.

The general meaning conveys: The disciple devoutly carries forward the transmission of Daoist methods (yanpai chengliu), following the cultivation path of successive patriarchs (xiqing zhu dashizun). Humbly beseeching the patriarchs for compassionate protection (ganci zhaoying), may the disciple maintain pure mental focus (xincun) during practice and observance of precepts (xingchi), and receive the patriarchs' prior sheltering grace (xian chui yinyou) when voicing invocations (kouqi). Through this, may there be mutual resonance with the true essence of Daoist methods (bi huo gantong), causing Orthodox Daoism (zhengjiao) to flourish further and the sect's tradition (zongfeng) to prosper increasingly.

The practitioner, self-identifying as a "great-great-grand disciple" (xuansun) and referred to as "so-and-so" (mou), humbly acknowledges presumptuous disturbance of the patriarchs' dignity (maodu shiyan) and prostrates to seek their forgiveness (fu ji yuanyou). The text concludes by noting the date and the name of the disciple holding a specific practice position (juwei moumou), who respectfully submits this petition.