《上清靈寶大法(二)》Vol. 25

In audiences before the ruler, the memorial (biao) is used as a matter of ritual propriety. For the crown prince, the various kings, and the chief ministers and great officials, the note-form document (jian) or the address-form document (qi) is used, which is also a kind of ritual observance. This was the system of the secular court. When Daoism first established itself, it used only the petition (zhangci). Only after the medieval period, when Daoist documents came to imitate the secular system, did genres such as the proclamation (wenxi), the memorial (biao), and the report (zhuang) gradually emerge.

Since one should both follow the ancient institutions and conform to the ritual norms set out in the Classic of Rites, the old-style note-form document (jian) should be used in the six ritual settings (liu mu) of Daoist liturgy (keyi). Presenting a memorial (biao) before one's teachers and elders would violate ritual propriety.

Recently some have used the petition-report (shu). However, when court officials deliberated affairs in the Han and Tang, they often used the shu, and the memorial (zhazi) that Song officials submitted when they went before the throne also belongs to this category. The shu now used before teachers first narrates the matter and then takes parallel four-six prose as its main text, which does not follow the format of the ancient shu. Therefore, it is more appropriate to follow the ancient precedent of addressing remonstrances to the crown prince and the kings, and to use the jian in ritual form.

A careful examination of the jian collected in the Wen Xuan (Selections of Refined Literature) from the Jin and Liang dynasties reveals nine pieces. Two of them, addressed to the Supreme Lord, call the writer "minister" (chen), open with "Minister so-and-so states," and close with "Deserving death, deserving death." The rest, whether addressed to court ministers or to the kings, do not call the writer "minister," and their openings and closings are the same. They also lack formulaic phrases such as "respectfully thanks" (zhong xie).

The jian format prescribed by Song law was the same as the memorial of that time, except that "kowtowing" (dun shou) was changed to "bowing the head" (kou tou), and the writer did not call himself "minister." Relying on his teachers' transmission, Yunzhong stipulated that only before the Heavenly Thearch should the zoudu and the shangbiao be used, and that all other recipients should receive the jian. Considering ancient and modern formats together and referring to the ritual precedent of addressing the crown prince, it is appropriate to use the jian and to call oneself "minister." One may write in the prose of the Jin and Liang old style or in the parallel couplets of the modern system, and either can be handled flexibly, but the writing must accord with elegant standards and not lose ritual decorum.

The forms of address need not render the distinction between ruler and subject uniform, but the wording should be concise and sincere, and must not be careless or profane. If one single-mindedly pursues ornate diction and piles up allusions, copying the style of secular court memorials and notes, one violates the norms fixed by the Daoist scriptures and departs from the original intent of moving Heaven through a sincere heart. What Yunzhong described was meant only for temporary use and is not a format to be fixed without change. As for men of insight who have great learning, broad memory, and familiarity with liturgical and doctrinal teachings, as for...

Six Forms of Memorials for Opening the Altar

Address to the Mysterious Master

Your servant [name] respectfully reports: on the day of this month, your servant performed a [name] retreat on behalf of [name], for the purpose of [matter]. Today I reverently open the Dharma altar.

I have heard that in the era of Longhan (a primordial cosmic epoch in Daoist cosmology), the celestial registers were first established, embracing the primal Qi of the myriad heavens. In the era of Chiming (another cosmic epoch), the mission of transformation was set in motion, and the clear liturgies of the Three Caverns (Dongzhen/Dongxuan/Dongshen, the Daoist classification of scriptures) were ordained. Once the fundamental path of universal salvation was established, the disciplines of the Zhaijiao (purification ritual) came into being. I therefore follow my teacher's instruction and humbly knock upon the Gate of Heaven. I know how lowly I am, yet I presume to hold the ritual office of the sect, to set up the altar and perform the work, exhausting my sincerity in the Zhaijiao vows, setting out the articles, copying the documents, and pouring forth the sorrow of my heart. Moreover, now that I uphold a heart of utmost sincerity, reverently performing the audience memorial, were it not for the compassion of the Master, how could these matters ever reach the court of Heaven?

Reverently, I petition:

Heavenly Venerable Jing Lao, Great Dharma Master and Lord of Teaching at the Mysterious Center,

Your virtue equals that of Heaven and Earth, and your teaching proceeds in harmony with Yin-Yang. You give birth to the myriad things yet claim no merit; you nourish the three powers of Heaven, Earth, and Humanity, and all things receive your grace. I beseech you to look down upon the sincerity of this petition for the rite, not to depart from the original intent of founding the teaching, to receive those who are ignorant and confused, and to take pity on those in urgent straits. May this memorial ascend, may the rite proceed smoothly and free from obstruction, and may this sincere heart reach the Nine Heavens.

Respectfully, I present this document and humbly report.

I, [name], kowtow in utmost trepidation and respectfully report.

Year, month, day. Your servant [name], holding ritual office, respectfully presents this memorial.

Address to the Five Thearchs

I, [name], respectfully report: on the day of this month, I performed a [name] retreat on behalf of [name], for the purpose of [matter]. Today I reverently set up the altar and conduct the preliminary announcement (the rite of advance notice that precedes the formal start of the Zhaijiao).

I have heard that when chaos first opened, the Three Qi (the three primordial vital energies that constitute all things in Heaven and Earth) condensed into true form. Across the vast and boundless expanse of Heaven and Earth, the Five Directions were apportioned, and the four quarters together with the center were pacified. The Five Thearchs keep the ledgers of merit and demerit and hold the authority to reward, punish, and admonish. I rely upon the protection of all of you and now humbly state my sincere heart.

I reflect that I was born into the turbid world of dust, endowed with a dull and benighted nature. By chance, through the causes of past lives, I have been able to rest under the shelter of purity and stillness. Having already upheld the true teaching, I ought to propagate the Dharma of salvation. I now set up the altar, perform the retreat, conduct the audience rite, and set out written memorials to present. Were I not to beseech all of you to examine my merit and demerit and to record them, how could I move the spirits and fulfill my wishes?

Reverently, I petition:

Heavenly Lord of the Yellow Emperor at the Center,

Heavenly Lord of the Black Emperor in the North,

Heavenly Lord of the White Emperor in the West,

Heavenly Lord of the Red Emperor in the South,

Heavenly Lord of the Azure Emperor in the East.

At the dawn of the wondrous kalpa, when the numinous lights were first born and transformed, you assist Qian and Kun and guard the Northern Pole. Holding the power of creation, you govern the four quarters. Your grace reaches all things, and your benefit extends to all beings. Only through sincere and single-hearted prayer can the merit of a zhaijiao (Zhaijiao, a purification ritual in which an altar is established to pray for blessings, avert calamities, or deliver the dead) be accomplished. Sincere devotion rises to the Nine Heavens, and your grace spreads widely through the Six Directions (heaven, earth, and the four quarters). The hundred spirits each keep their posts, and the Ten Earths (a Daoist and Buddhist term for the netherworld) shine with light. Respectfully presenting the memorial:

Your servant [name] kowtows, trembling with dread, and humbly submits these words.

On the [day] of the [month] of [year], your servant [name], holding a ritual office, respectfully submits this memorial to report to the Three Officials (the Three Offices of Heaven, Earth, and Water).

Your servant [name] states: On the [day] of this month, your servant established a zhai (retreat) for [person] to petition for [matter]. Today the altar has already been opened.

Your servant has heard that the Way of perfect benevolence clarifies teaching and promulgates the explicit liturgical codes of salvation and deliverance. The Great Dao proclaims compassion and establishes the scriptures governing zhai observance and cultivation. Humanity and the heavens share in blessing together, and the netherworld and the visible world both enjoy peace. Your servant presumptuously records what is in his heart and presents it to the discerning and honored ones. Yet your servant is foolish, turbid, and of shallow capacity. Although blessed early with good karma, allowing him to receive instruction in the True Dao, he is ashamed of his meager talent and dim understanding. Your servant has received the mandate to conduct the Dao and establish the zhai, and truly takes on this primary duty only with strain. To save living beings and deliver the departed, he fears he cannot move the high heavens. Were it not for your perfecting assistance, how could the matter ever be accomplished?

Reverently petitioning:

The Lord Emperors of the Lower Primordial Water Office, the Middle Primordial Earth Office, and the Upper Primordial Heavenly Office,

You turn the transformations of all things and hold dominion over the three realms of Heaven, Earth, and Humanity. All living beings lie under your governance, and all good deeds are gathered into your records of examination. Now, as the zhai covenant ceremony begins, how would your servant dare to offend the spirit officials who oversee examination? He only hopes that you will convey this petition to the Nine Clarities (the celestial realms in Daoist cosmology), so that they may be informed. Pardon the transgressions and faults of the living beings of the three realms, allow the zhai rites to proceed smoothly and free from demonic obstruction, refine the souls, and deliver the sunken spirits. He respectfully asks that you pause your immortal carriages for a moment and attentively examine the merit of this zhai rite. Respectfully submitting this memorial for petition and report:

Your servant [name] kowtows, trembling with dread, and humbly submits these words.

On the [day] of the [month] of [year], your servant [name], holding a ritual office, respectfully submits this memorial to report to the Celestial Master (Tianshi).

Your servant [name] states: On the [day] of this month, your servant established a zhai for [person] to petition for [matter]. Today the altar has already been opened.

Your servant has heard that, at the moment when the True Dao responds to its appointed time, numinous winds spread and nourish all things. When Heaven opens the enlightenment of the spirits, it extends the Great Dao, bestows scriptures, reveals the laws, and accomplishes undertakings past and present. Thereupon, your servant prays...

Ciyou Yong Qi Qingchang (Invoking Compassionate Protection and Opening the Pure Altar)

I reflect that I have long relied on good karma and have received the moistening of grace, yet I am ashamed that my merit is not yet established. For this reason I should all the more diligently seek to save and deliver living beings. Now that I have received this sincere and earnest petition, how could I not report it to the gods? I respectfully follow the liturgical statutes and do my best to set up this rite. Truly, it depends on the divine's guidance, and I hope it may achieve communion and reach upward.

Respectfully contemplating:

The Santian Fuji Fuyuan Great Dharma Master, Zhengyi (Orthodox Unity) Jingdu Xianyou Perfected Lord, an honored Daoist deity who presides over the office of supporting the teaching, salvation, and protection, received pure Dao-qi and shares the spiritual brilliance of Kuixing (the Dipper star of literary achievement). His merit lies in aiding the world's people in all four directions, and his duty is to serve the three realms of the Heavenly Court. You instruct latecomers and guide those who follow, extending the grace by which the teaching was founded. I earnestly beseech you to survey the sincerity with which I present this report of the ritual.

May this memorial ascend to the Heavenly Court and convey the heavenly mandate to the earthly offices. May you command the officials of the Sandong (Three Caverns) Fulu (talismans and registers) and the generals and clerks who govern the scriptural classifications and are stationed throughout the ten directions. Receiving their charge through talismans, may they open the gates and passes of the Dao so that the ritual proceeds smoothly, and so that both the netherworld and the human realm may attain peace and clarity.

I respectfully present this memorial to state the matter and report it with reverence. Your servant, [name], bows his head, trembling in fear, and humbly submits these words with care.

On the [day] of the [month] of the [year], I, the ritual office servant surnamed [surname], present this memorial to inform the Three Masters:

Your servant [name] states: On this day of this month, I, on behalf of [person], have undertaken to establish the [name] Zhai (Zhaijiao, purification ritual) to pray for [matter]. Today, I have already inaugurated the ritual altar according to the prescribed Keyi (liturgy).

I have heard that the transformations of Heaven and Earth begin in Chongxuan (the profound and mysterious origin), from which myriad paths unfold and teaching is conveyed. Auspicious signs open from the Sandong (Three Caverns), gathering the myriad wonders and shining forth. The canons reveal the standards, and the statutes establish broad norms. Though I presume to set forth my foolish sincerity, I still earnestly beseech the divine officials to take notice.

I reflect that nothing is more important for saving the netherworld and protecting the human world than the Zhaijiao rite for seeking blessings. Now presenting this document and stating its purpose falls within the duties of the masters' lineage. Moreover, this matter arises from sincere devotion and follows established canons. If one hopes for the divine to respond, one must rely upon divine grace and forbearance.

Respectfully contemplating:

The Lingbao Dushi Jun (Lord Master of Lingbao Salvation), the Lingbao Ji Shi Jun (Lord Master of Lingbao Registers), and the Lingbao Jing Shi Jun (Lord Master of Lingbao Scriptures), honored deities associated with the Lingbao transmission of salvation, registers, and scriptures, founded the foundations of the teaching, bestowed its liturgical laws, and transmitted them for ten thousand generations. The transmission of scriptures, registers, and salvation has continued without interruption, and the Dao methods, talismans, and various classics have spread widely. I earnestly beseech you to show your profound benevolence and take pity on latecomers.

May you, in particular, descend to the ritual altar, bend down to attend the Imperial Altar, so that the ritual is completed smoothly and this memorial may ascend to the Heavenly Court.

I respectfully present this memorial to state the matter and report it with reverence. Your servant, [name], bows his head, trembling in fear, and humbly submits these words with care.

On the [day] of the [month] of the [year], I, the ritual office servant surnamed [surname], respectfully present this memorial.

Opening the Supervisory Zhai (Qijian Zhai)

Your servant, [Name], respectfully reports: On a certain day of this month, at the request of [name], who is undertaking a certain zhai (zhai, purification ritual) for a certain matter, today we performed the rites of the overnight vigil (sushu) and the establishment of the ritual altar (fatan).

Your servant has heard that the Daoist school opens the profound laws of liturgy (keyi), and therefore sets forth the norms by which zhai is cultivated and performed. The teaching transmits true protection, and for this reason it establishes offices to divide the various duties. This matter falls under the Mysterious Bureau (Xuancao), the celestial office that governs Daoist ritual affairs. Your servant sincerely sets out the feelings of the mortal world and still prays that Heaven will examine them clearly, look down upon this matter, and record the vows of this zhai.

Your servant reflects that he is caught in the net of the dusty world, with ordinary talents and a dull understanding, and has no penetrating insight. Yet he presumptuously holds a place among the ritual officers of the Mysterious Gate. Since the zhai master has sincerely entrusted this matter to him, your servant respectfully follows the Dao's methods, carries out the rite, and submits this memorial, so that both the visible and hidden realms may be relieved and those near and far may receive blessing. Without the discerning gaze of the gods, how could this be accomplished?

Respectfully petitioning the Lingbao Supervising Great Dharma Master, the Perfected Lord (Lingbao, the Lingbao deity who supervises and protects zhai rites): You have cultivated the true Dao through trials across countless kalpas, transmitted the teaching throughout the myriad regions, extended your grace to people who have lost their way, and spread your blessings widely to later learners. We beseech you to pause your immortal carriage, let the thousand spirits guard and assist at the Mysterious Altar (xuantan, the altar where Daoist rites are conducted), and briefly raise the liturgy so that the Three Qi (sanqi, the three primal vital energies in Daoist thought) fill the Dharma realm. Your servant respectfully submits this memorial to set out the matter.

Your servant kowtows, trembling with fear, and respectfully confesses his guilt. Thus this report is made.

Year, month, and day. Submitted respectfully by ritual officer [Name].

Thanking the Six Curtains and Dispersing the Altar: Six Memorials

Thanking the Mysterious Master

Your servant reports: On a certain day of this month, your servant solemnly performed a certain zhai for [name], and it has now been completed.

Your servant has heard that Heaven covers all things, and that foolish people of the dusty world also depend on the transforming power of Heaven and Earth. The teaching issues from the Nine Clarities (Jiuqing, the lofty and subtle realms of Daoist cosmology), and both the hidden and visible realms receive its guidance. For this reason, a junior disciple such as your servant has been able to complete the cultivation of zhai. Your servant sets out his sincere feelings here and presumptuously brings them before the ears of Heaven.

Your servant reflects that establishing the altar and carrying out the Dao must rely on the liturgical regulations of the teaching. Yet contemplating the gods and reflecting on the true Dao can hardly be brought fully into line with the canonical norms. Your servant and his companions are shallow in cultivation and careless in conduct, dull by nature and dim in understanding, and their words may well have given offense. Fortunately the rite is complete, but when he recalls his many lapses, he examines his heart in shame and feels guilty within.

Respectfully petitioning the Great Dharma Master, Lord of the Mysterious Center (Xuanzhong Jiaozhu), who is revered by the Daoist teaching as its sovereign: Your merit surpasses the limits of the ten directions. Your honored station ranks above the Three Heavens. You govern Yin and Yang, your grace reaches Heaven, Earth, and the four quarters, you aid the transformation of Heaven and Earth, and your teaching spreads through the myriad regions. Your servant, lowly as a blade of grass, has nonetheless received your protection. We beseech you to show great compassion and tender pity, to pardon the grave faults your servant has committed, and to lighten the burden of his guilt.

Memorial of Thanks to the Five Emperors

Scrutinizing the registers of the Five Emperors and the Four Offices, and discerning the sincerity of all living beings, the rites of deliverance free the restless dead dwelling in the Three Paths and Nine Prisons. Their grace extends without limit, reaching every being endowed with spirit and awareness. Respectfully, this memorial of thanks is presented.

Your minister bows his head, overcome with trepidation, and respectfully memorializes.

On a certain day of a certain month of a certain year, the Dharma-office minister, so-and-so, presents this memorial of thanks.

To the Five Emperors

Your minister, so-and-so, respectfully reports: On a certain day of this month, I solemnly established a certain zhai (purification ritual) on behalf of so-and-so, and it has now been brought to completion.

Your minister has heard that the primordial qi (yuanqi), the original breath of heaven and earth, has begun to shine, and that the subtle mechanisms of creation have set in motion their transformations. Because the vow to deliver all beings is immeasurable, there exists a method of salvation for the people of the world. Your minister, fortunate to receive the grace bestowed by the scriptures and registers (fulu), has completed the zhaijiao (purification and offering) rites. Daring to lay out the sincerity of his heart, he once again presumes to petition the divine to look upon him.

Your minister reflects that his nature is humble and his talents are dull. Although he holds a place in the fulu Dharma office, he has not mastered the statutes and codes. Each of the petitions he has set forth cannot contain the earnestness of his feelings; he has recorded these words and expressed his reverence, and only thus has this rite been brought to a proper close. Your minister is ashamed that he has no good deeds to record, and fears only that his transgressions will continue to accumulate. Were it not for the hope that the divine will show pity and grant relief, he would not dare to expect forgiveness.

Reverently, he petitions:

The Central Yellow Emperor, the Northern Black Emperor, the Western White Emperor, the Southern Red Emperor, and the Eastern Azure Emperor.

You have divided from the Great Dao and become true numinous beings. Following the unfolding of the Heavenly Dao, you manifest the pure and clear qi. You examine the ascent and demotion of the myriad spirits, and you turn the cycle of the Five Phases (wuxing). All people of the world rest within your protection and embrace, and both the netherworld and the human realm depend upon your shelter and nourishment. May you record the meager merit gathered through this cultivation of the zhai, and especially pardon the grave offenses, so that the suffering dead may ascend to the realms of spirit, that the Six Heavens (liutian, the realm of the netherworld in Daoist teaching) may be clear and peaceful, and that all beings may each attain their nature and all things find tranquility.

Respectfully, this memorial of thanks is presented.

Your minister bows his head, overcome with trepidation, and respectfully memorializes.

On a certain day of a certain month of a certain year, the Dharma-office minister, so-and-so, presents this memorial of thanks.

To the Three Officials

Your minister, so-and-so, respectfully reports: On a certain day of this month, I solemnly established a certain zhai on behalf of so-and-so, and it has now been brought to completion.

Your minister has heard that the jasper altar (yaotan), the platform where the zhaijiao rites are performed, has been raised high, and that he has already received the grace of the divine's examination and assent. Now that the rite is complete and its ceremonies concluded, your minister dares not hold back from fully stating the sincerity of his prayers. In accordance with the established regulations, he reports once more, looking up to the divine to bestow grace and grant assent yet again.

Your minister reflects that he was born in a degenerate age, that his capacities are ordinary and his learning shallow, and that he is further entangled by the toils of the world. His thoughts are scattered and unsettled, and he does not know where to begin his cultivation. Many faults have not yet been removed, so how could he presume to practice the zhai methods...

These classical ritual texts may only be carried out according to the prescribed procedures. I fear that by departing from the regulations I will commit a fault, and I know I would deserve punishment and could not escape it, so I presume to state my sincerity and examine my own conduct.

I respectfully petition the Lower Primordial Water Official Lord, the Middle Primordial Earth Official Lord, and the Upper Primordial Heavenly Official Lord (the Three Officials, who govern water, earth, and heaven respectively). May you descend to the Nine Offices and preside over the Three Primordial Divine Beings. The judgments of the hidden and manifest realms rely on your determination, and the generation and transformation of all things rely on your shaping. I earnestly beg that, in pity for my ignorance, you grant your forgiveness, pardon the grave offense I have committed by violating the regulations, and excuse the faults of the participants in this altar.

May your grace extend throughout the three realms so that the merit of this zhaijiao (purification ritual, a Daoist rite of setting up an altar to pray for blessings and to honor the gods) is duly recorded. May your grace reach the ten directions so that every lingering spirit of the dead may be delivered and ascend. I respectfully present this memorial of thanks for your perusal. I, [name], kowtow, overwhelmed with trepidation, willing to accept blame, and hereby submit this memorial.

On [year], [month], [day], I, [name], an official of the ritual office, respectfully submit this memorial to thank the Celestial Master (Tianshi).

Your servant [name] respectfully reports: on the [day] of this month, I solemnly conducted a zhaijiao of [type] for [name], and it has now been completed.

I have heard that the Primordial Origin opened the subtle mysteries of the Dao (the Way) and established the keyi (liturgy) for relieving the dead and delivering the living from suffering. The true teachings left scriptures that set out in detail the procedures for performing zhaijiao, so that later students could accomplish meritorious works. I reflect that I have not yet thoroughly penetrated the true Dao, and my wisdom is insufficient to discern its principles. When I chant scriptures and practice the Dao, I have often only respectfully followed the ritual manuals, yet I have still inevitably violated prohibitions and mishandled the ceremonial steps, which is truly contrary to the established rules. Now I can only rely on my teacher's forgiveness, hoping that the faults arising from my shallow learning may be lightened.

I respectfully petition the Grand Dharma Master of the Three Heavens, Who Supports the Teaching and Assists the Primordial, the Zhengyi (Orthodox Unity) Jingying Xianyou True Lord, honorific titles of the Celestial Master. You received the spiritual qi of Tianmu Mountain at birth and attained accomplishment through cultivation on Yuntai Mountain. When the Jade Bureau, the symbol of the Celestial Master's mandate to transmit the Dao, descended to you again, you handed down a thousand precious scrolls of Daoist texts. I earnestly beg that you pity my mediocre wisdom, further advance your vast vows, aid the hidden and manifest realms, record merit and bestow grace as appropriate, and forgive my faults. May I not incur guilt for performing this zhaijiao, and may all who have understanding together enter the realm of wuwei (non-action). I respectfully present this memorial of thanks for your perusal. I, [name], kowtow, overwhelmed with trepidation, willing to accept blame, and hereby submit this memorial.

On [year], [month], [day], I, [name], an official of the ritual office, respectfully submit this memorial to thank the Three Masters.

Your servant [name] respectfully reports: on the [day] of this month, I solemnly conducted a zhaijiao of [type] for [name], and it has now been completed.

I have heard that the profound root of the Dao is without words, yet it teaches in response to the differing capacities of beings. The pivot of the Great Dao established the laws of ritual and proclaims compassion in response to all things. Now, precisely by relying on these vast statutes and laws...

Memorial of Thanks to the Supervising Master

I, [name], respectfully state: on [day] of this month, I set up a purification rite (zhai) for [name] with sincere devotion, and it has now been brought to completion.

I have heard that establishing a rite and conducting a purification ceremony must follow the proper regulations of the rite, and that upholding the teaching and acting according to the liturgy (keyi) depends on the oversight and protection of the gods. I dare not withhold the sincerity of my heart, and once again I presumptuously beseech the compassion of the divine.

I have always known that my talents are shallow. Though I am fortunate to have received the shelter of the Mysterious Gate (Xuanmen), I am not well versed in the scriptures and liturgies, yet I have presumptuously taken a place among the offices of salvation. My mind was not sufficiently focused, and I mistakenly assumed the duties of memorializing and copying documents. Although I did my best, afterward I was alarmed to realize that I had violated the liturgy and conducted myself improperly. I can only beg for forgiveness and quickly declare my remorse.

I respectfully petition the Lingbao Supervising Great Master, the True Lord. You govern the rules of the liturgy and oversee the principles of the teaching. The rite has been completed smoothly and its merit has been achieved, yet I still humbly ask that you remit the grave offenses I have committed. May you carry this petition up to the Nine Heavens and notify all the offices, so that the blessings of the rite may be boundless and the true, constant grace may spread widely. May the masters and faithful of the entire altar all be cleared of records of fault, so that all living beings under heaven may enjoy the peace of life.

I respectfully present this memorial of thanks to report. I, [name], kowtow, trembling and awaiting judgment, and respectfully make this statement.

On [day] of [month] of [year], I, [name], holding Ritual Office, present this memorial.

Arranged with reference to the six-part sequence set out in Du Guangting's Zhai Ke (Ritual Manual).

When rites are performed in ancient and modern times, a memorial document (qiwen, the written petition presented during ritual) is usually employed. Recently, people have often regarded the Five Emperors as the Five Venerable Sovereigns (Wulao Shangdi), and so, when arranging their spirit tablets, they address them with titles such as "Venerable Lord of the Eastern Azure Spirit Beginning" (Dongfang Qingling Shilao Tianjun).

The Five Qi (wuqi, the five fundamental vital energies that constitute heaven, earth, and the myriad things) pervade every place. In heaven, they are the Five Venerable Sovereigns; in the patterns of the sky, they are the Five Planets; on earth, they are the Five Sacred Peaks; in human affairs, they are the Five Constant Virtues; among the myriad things, they are the Five Phases (Wuxing: Wood, Fire, Earth, Metal, Water); and as spirit-deities, they are the Five Emperors. The so-called Azure Emperor of the East, Lingweiyang, and others belong to this category. In the human body, the Five Qi also correspond to the Five Viscera. The Five Qi are everywhere, yet the Five Venerable Sovereigns are the root and ancestral lords of the Five Qi, the supreme deities of the heavenly realm. As for examining the merits and faults of ordinary people and registering the sins and blessings of the world, these are probably not duties the Heavenly Thearch personally descends to handle. Therefore, the Master of Mysterious Center (Xuanzhong Fashi) presides over the principles and regulations of the teaching, while the Three Officials (Sanguan) and the Five Emperors are responsible for examining merit and fault.

The Five Emperors mentioned here are in fact the functionary deities of the Three Realms (sanjie): the Azure Emperor of the East, Lingweiyang; the Red Emperor of the South, Chibiaonu; the White Emperor of the West, Baizhaoju; the Black Emperor of the North, Yeguangji; and the Yellow Emperor of the Center, Hanshuniu. Earlier scriptural commentaries directly identified these Five Emperors with the Five Venerable Sovereigns, but this may not be appropriate. The sayings that the Azure Emperor governs spring, the Red Emperor governs summer, and so on, refer to the Five Directional Emperors (wufang di). Like the Three Officials, they should be understood as functionary deities charged with examining merit and fault.

Moreover, the spirit seats of the Five Emperors are not limited to this one category. Depending on the nature of the particular rite, the ritual altar generally installs only five figures: the Azure Emperor of the East, the Red Emperor of the South, the White Emperor of the West, the Black Emperor of the North, and the Yellow Emperor of the Center. This arrangement is a common interpretation, and there is no need to fix them permanently as the Five Venerable Sovereigns. Furthermore, scholars of past dynasties who discussed the Five Emperors never reached a consensus sufficient to settle the question. The Emperors who preside over oath-making and the conduct of fasting rites belong to the functionary deities of the Three Realms, so their seats should be placed beneath the Master of Mysterious Center, aligned with the Three Officials. One must not, on this basis, define them as the Five Venerable Sovereigns. Scholars who penetrate the scriptural teachings should examine this matter further in detail. The author also supplements this explanation in the section "Offering Thanks to the Sacred Seats" (jiaoxie shengwei).

Great Method of the Shangqing Lingbao (Shangqing Lingbao Dafa), Scroll Twenty-Six