赤松子章曆 Chisong zi zhangli

Engelse titel: The Petition Almanac of Chisong zi / Master Redpine's Almanac of Petitions

Kristofer Schipper geeft de volgende toelichting:
'The Petition Almanac of Chisong zi'. A calender by the same immortal is quoted in the introduction as being at the origin of the present manual. Another important source is the Protocol of the Twelve Hundred Officials (Qianerbai guan yi), which is quoted frequently. It can be assumed that the ritual of the Way of the Heavenly Master - the rites that Dengzhen yinjue (DZ 421) calls the Ancient Ritual from Hanzhong (Hanzhong jiufa) - forms the basis of our work.

At the beginning of the protocol is a list of the pledges (zhangxin) that must be provided when presenting the different petitions. This list is at the same time an index of the texts of the petitions given in juan 3 to 6. Originally, there were 134 different petitions, but, as indicated by the list itself, 68 of them have been lost.

The petitions correspond to a wide range of preoccupations: droughts, locusts, tigers, diseases, possession, witchcraft, birth, death, liturgical festivals, and others. In the case of illness and possession, divination is mentioned as a means for diagnosing the origin of the affliction. In some cases, human effigies made of metal (jinren or yinren daixing) are offered as substitutes for a sick person or as a messenger to the other world.

All petitions are presented by a master on behalf of a follower. A long ordination title, corresponding to the highest initiation grade of the Heavenly Masters liturgical organization, is given in 2.22b. There is also a vivid description of the meditation that accompanies the presentation of the petitions to the Heavenly administration (cunsi) (Schipper 2004 p134-135)

Terry Kleeman schrijft:
Chisong zi is, together with Wangzi Qiao, the oldest named transcendent (xianren) in the Chinese tradition. His name occurs in the Yuanyou 遠遊 (Far Roaming) poem of the Chuci 楚辭 (Songs of Chu; trans. Kroll 1996b, 660).

The Chisong zi zhangli is often said to contain some of the earliest material of the Way of the Celestial Masters, though the final composition of the current six chapter text is usually dated to the Tang.

The first chapter claims that the initial revelation to Zhang Daoling in 142 included
a Chisong zi li 赤松子曆 (Master Red-Pine’s Almanac) and a Taizhen ke 太真 科 (Code of the Great Perfected) as well as other texts, and that among these were three hundred great petitions. The narrator explains that this was during the distant Han dynasty, and that at the time of composition, only “one or two out of ten” of the original petitions still survived. In fact, much of the opening two chapters consists of quotations of the Chisong zi li and the Taizhen ke, and the bulk of the scripture (j. 3–6) consists of sixty-seven model petitions, so this accords well with the opening description.

The first chapter lists in detail the “tokens of faith” one must donate in order to perform each ritual, the times when the gates of heaven are open to accept petitions, and lucky days for the performance of various types of rites.
The second chapter consists of instructions on how to perform the rite of submission (how to write the petition, direction to face, officials to be addressed, etc.) as well as taboos surrounding the rite. The petitions address a variety of issues, ranging from a drought that affects the entire nation to family matters, and matters of the priest’s own conduct. Among the most informative peti- tions are those dealing with the disposition of the dead and those intended to ward off sepulchral plaints or legal cases against the deceased that somehow impinge upon the living. (Kleeman in Pregadio 2008, p272-273)

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