《摄生纂录》

The Sitting Daoyin Method of Chisongzi

First remain in a prolonged kneeling position with both hands stretched forward, fingers spread and pointing outward. Then, still kneeling, place both hands on the hips. Next, while kneeling, draw the right hand backward and place the left hand in front of the abdomen. Relax the body and slowly kneel, alternately drawing the left and right hands forward before returning the hands to the hips. Subsequently kneel and stretch both hands behind the back. Finally sit with the knees apart, feet turned outward, and both hands on the hips.

The scripture states that regularly practicing this set of Daoyin (a method of nourishing life by moving the body in specific postures) can make the ears and eyes acute, prolong life, and reduce various diseases. After completing the practice one should stand up, stretch both hands behind the back, then sit again with knees apart, feet outward, and hands on the hips. Afterwards stand and rub the entire body with the hands. Do not practice when the body is affected by severe cold, extreme heat, or dry winds, or when intoxicated or after eating to fullness.

The Daoyin Methods from the Yangsheng Yaoji

The Daoyin Jing says: On a clear morning before rising, first tap the teeth fourteen times, close the eyes, clench both fists, hold saliva in the mouth to rinse and then swallow it, and then hold the breath. After holding it to the limit, slowly exhale. Next raise the heels three times and return to the original position. Cross the hands and place them behind the neck, drawing and twisting left and right while holding the breath, repeating three times. Then straighten both legs and repeatedly stretch the hands forward and backward to the extent the body can bear, repeating three times. These movements should be performed morning and evening, and doing them more frequently is better.

Upon just rising in the early morning one may also grasp both ears with both hands and pull them up and down fourteen times, which is said to help prevent deafness.

Then contract the nose and hold the breath, reach the right hand over the top of the head to pull the left ear fourteen times, then use the left hand over the head to pull the right ear fourteen times. Then pull and lift both temples. This is said to promote the circulation of Qi (vital energy) and blood, making the hair less likely to turn white.

Then rub both hands until they are warm and massage the face from top to bottom fourteen times on each side. This can dispel pathogenic Qi and give the complexion a glossy luster.

Next, rub both hands until they are warm and massage the entire body from top to bottom. This is called “dry bathing” (a method of nourishing life that involves rubbing the body with the hands without using water). It is said that this can enhance the body’s ability to resist wind-cold and seasonal heat pathogens, and can also relieve headaches and other ailments.

Brahman Daoyin Method

Daoyin is a method of regulating Qi and mobilizing the sinews and bones through stretching, flexing, and rotating the body.

In the Dragon Guiding posture both hands are raised upward as if drawing a bow, performed on the left and right sides; the hands are then crossed and clasped while circling over the top of the head. Turtle Guiding is done by sitting upright with the feet spread in a figure-eight shape, pressing both hands on the knees, shaking the body, and turning the head to the left and right. Qilin Coiling involves lying on one side with one hand bent to support the head while the body and legs flex, extend, and rotate; one leg is bent upward, then extended to the side and twisted forward, performed on both sides. The original description of this posture is rather brief, so the precise movements are not easy to determine. Tiger Gaze consists of supporting the body with both hands on the ground, lifting it, and turning the head to look behind, done on both sides. Crane Raising requires standing up, slowly bending backward while stretching the neck, then drawing to the left and right. In Luan Approaching one stands, supports the body with both hands, lifts it, and looks backward, performed on both sides. Mandarin Duck Soaring is executed standing with the hands clasped behind the back, bending forward and slowly rotating the body. Bear Exerting begins by rapidly crossing the hands and flipping them toward the chest, then embracing above the knees while slowly rotating the body. Cold Pine in Empty Snow is performed sitting cross-legged with hands pressed on the knees, gradually lowering the head, shaking it left and right, then slowly rotating the body. Winter Cypress Facing the Wind uses both hands to support the body, alternately lowering and raising it while drawing to the left and right and slowly stretching and circling.

The eleventh form, “Immortal Pushing the Heavens” (Xianren Paitian), employs a wide sitting posture in which the body leans to one side with both hands braced beside it, as though pushing the sky apart. The movement is performed on both the left and the right sides.

The twelfth form, “Phoenix Beating Its Wings” (Fenghuang Guchi), consists of alternately pounding the shoulders and arms with both hands, then reversing the hands to pound the back and continuing downward to the waist and legs, repeating the action several times at each location. The movements should be gentle and expansive, coordinated with slow stretching and turning. They are best performed in a light, swift, and comfortable manner; one must neither apply excessive force nor continue until utterly exhausted.

Chapter on Harmonizing Qi

The Method of Tuna (exhaling and inhaling) for Refining Qi

Heaven, earth, and the myriad things all take form through Qi (vital energy). Therefore Qi resides within the human body, and human beings exist amid the circulation of Qi. When Qi gathers, a person is born; when Qi disperses, a person dies. Those skilled at regulating the breath can nourish the body from within and resist illness from without. Ordinary people employ the breath every day yet remain unaware of this. Hence, if it is properly cultivated, many ailments can be eliminated; once the breath becomes obstructed, it must be regulated promptly. Those who cultivate life ought first to understand and abide by this principle.

The Immortal Classic states: “Those who ingest Qi possess a clear Shen (spirit) and enjoy longevity.” Even if one understands the methods of ingesting, without knowing how to regulate the breath the efficacy will be reduced. Treating illness solely through the regulation of Qi produces results more swiftly than needle-and-stone therapy. If a person can persist in regulating Qi, this is the way of long life.

The Baopuzi says: The human body may be compared to a state. The Shen (spirit) is like the ruler, the blood like the ministers, and the breath like the people. Only by governing the people can the state be well governed; only by regulating the breath can the body be well nourished. When the people scatter, the state perishes; when the breath is exhausted, the body dies. The dead cannot be revived, nor can a fallen state be restored. Therefore those who truly understand the cultivation of life eliminate calamities before they arise and treat illnesses before they take form. One should nourish oneself in advance while still free of trouble, and not wait until life has already departed before seeking a cure. The human body is difficult to maintain yet easily falls into peril; the breath is difficult to keep clear and harmonious yet easily becomes turbid.

Therefore, only by examining De (Virtue) can the state be preserved; only by restraining cravings and desires can the blood and Qi (vital energy) be made abundant. In this way the many calamities recede and longevity is prolonged.

Every morning just after rising, face due south (the Wu direction), rest both hands on the knees, and concentrate on visualizing Qi entering from the head and neck and descending to the Yongquan point (the acupoint on the soles of the feet). Performing this every morning is called “sending Qi.” Ordinarily inhale through the nose and exhale through the mouth, making exhalation slight and inhalation plentiful. Before each meal first send Qi into the abdomen so that it becomes the director of food and drink.

The Immortal Scripture (Xianjing) states that eating observes the twelve dual-hours and that circulating Qi begins at midnight. In the sequence of “nine-nines, eight-eights, seven-sevens, six-sixes, five-fives,” the corresponding Qi is received with the heart. In the four seasons the yellow Qi of the Stabilizing Star (Saturn) is drawn in and received by the spleen; in autumn the white Qi of the Great White Star (Venus) is drawn in and received by the lungs; in winter the black Qi of the Chen Star (Mercury) is drawn in and received by the kidneys. The original text’s phrase “drawing the Chen Star in winter” is repeated before and after; both instances refer to drawing in the black Qi and receiving it with the kidneys.

There is also a method of ingesting the “Jing (essence) of the Six Wu,” which is likewise highly effective. For example, if a Wuchen day occurs within the Jiazi decade, then throughout that decade one frequently faces the Chen direction (southeast) and swallows the breath; when the next decade arrives one faces the direction belonging to the Wu day of that decade.

All these methods are recorded in detail in the Immortal Scriptures; they are probably not practicable for ordinary people. How could those who delight in cultivating the Dao forget them?

The Scripture of Ingesting Qi (Fuqi jing) says: from midnight to noon is living Qi, from noon to midnight is dead Qi. During the hours when living Qi circulates one should lie the body level and upright, close the eyes, grasp firmly (bending the thumbs into the palms and enclosing them with the other four fingers), suspend the breath without inhaling, count silently to two hundred, and then expel the Qi through the mouth. Gradually increase the count or duration of breath-holding; thereby the body’s Shen (spirit) and Qi become plentiful and the five viscera grow stable. If the breath can be held to two hundred and fifty, the Floral Canopy (the lungs or the Qi mechanism of the upper body) becomes luminous, the ears and eyes grow keen, the whole body remains free of illness, and pathogenic Qi cannot invade.

The method of Baoqi (also known as Lianqi, Xingqi, or Changxi) is as follows: straighten the body, first slowly swallow the saliva in the mouth, then begin circulating Qi (vital energy). When circulating Qi, the mouth is responsible only for exhaling and the nose only for inhaling; inhalation should be drawn in slowly through the nose. Do not overdo it, otherwise the breath will be difficult to restore. After five breaths one may exhale. Count each breath up to ninety times; after this one may stretch the body.

When stretching the body, still straighten the body, slowly swallow the saliva in the mouth, then begin circulating Qi. The mouth only exhales and the nose only inhales; when inhaling, slowly draw it in through the nose and do not overdo it, lest the breath become hard to recover. After five breaths one may exhale. Count each breath up to ninety times. After finishing the stretching, repeat the process for four sets of ninety, totaling three hundred and sixty times, which counts as one round. Each time an exhalation is about to end, swallow saliva once and then inhale through the nose. Otherwise coughing may occur.

Ordinarily, when inhaling one feels the Qi rising upward; when exhaling one feels the Qi descending and can sense it spreading throughout the entire body.

When circulating Qi, it is usual to begin on the first day of each month by visualizing the breath dispersing from the ten fingers of both hands, ending on the sixteenth day. At the end of the month, visualize the breath dispersing from the ten toes of both feet. After long practice one will feel the Qi connecting through the hands and feet, and then be able to hold the breath without respiring, thereby attaining longevity. The numinous tortoise is said to live a thousand years without eating because it can cease nasal breathing. The way of circulating the portals as spoken of in Taiqing (the realm of purity and stillness in Daoism) is called “heavenly vigor and earthly vigor” in the Jiudu Jing. When the Qi of heaven and earth is vigorous and the breath is fully connected, one can lighten the body and ascend. The hands are the “Heavenly Gate” and the feet the “Earthly Portal”; the hands are termed “heavenly vigor” and the feet “earthly vigor.”

When circulating Qi one should bind the hair bun tightly, straighten the body at the time of the parrot’s cry when Qi is generated, grasp firmly (the posture of tightly clutching the fingers), with the feet five cun apart and each arm likewise five cun from the body, the head lifted off the pillow, breathing lightly and slowly for three hundred and sixty times.

When practicing xingqi (the yangsheng method of regulating the breath so that Qi circulates), bind the hair tightly and practice at a time of day suitable for breath cultivation. Keep the body upright, form the hands into the grasping-firmly position (thumbs folded into the palms with the remaining four fingers closed around them), place the two feet five cun apart, and keep the two arms likewise five cun from the body. Remove the pillow, breathe lightly and slowly according to the count of four nines, for a total of three hundred and sixty breaths. Relax the body as if it were a garment spread out, with the joints loosened as well.

When first reaching three hundred and sixty breaths, one will feel as though Qi is circulating inside the body, flowing throughout, moistening the body and nourishing the skin, filling and enriching the five viscera and six bowels, so that old illnesses gradually lessen.

When first beginning xingqi, first settle the body into stability, then make the breathing even and peaceful; do not force the breath by means of the mind. If the body or the breathing is not yet harmonious, pause for a while, wait until they are attuned, then resume, and persist regularly without slackening. Practice little and the harvest is little; practice much and the harvest is much. When the Qi flows smoothly the body becomes stable; when the body is stable the nasal breath becomes even. When the nasal breath is even, Jing-Qi becomes abundant, the body gradually grows warm, and a slight sweat appears. After sweating do not rise immediately; remain quietly to nourish and regulate, maintaining this state as long as possible.

During practice eliminate anger and worry. When the emotions are even the Qi will not become disordered; when the Qi is not disordered, Zhengqi becomes abundant. When Zhengqi is abundant the mouth feels sweet and fragrant, saliva increases, and the nasal breath becomes fine, slow, and prolonged. In this way the five viscera are peaceful and harmonious. Following the method as described, one can cause all illnesses to recede, food and drink to become flavorful, the three Qi to become attuned, and the body to become light, healthy, and long-lived.

When practicing xingqi, inhale through the nose and exhale through the mouth while gently guiding the breath; this is called “long breath” (changxi). There is only one form of inhalation, namely “inhaling”; there are six forms of exhalation, called respectively chui, hu, xi, he, xu, and yan, all of which are methods of exhaling.

A person’s breathing—one exhalation and one inhalation—if it can be sustained for a very long time, is called “long breathing” (changxi). The methods of exhaling are as follows: when the weather is cold, use blowing; when the weather is warm, use inhaling. One regulates the breath according to different circumstances in order to assist in treating illness. Blowing can dissipate heat; the “xi” exhalation can dispel wind; the “he” exhalation can eliminate restlessness and depression. Those whose Qi (vital energy) is weak should practice more of the “xu” exhalation and swallowing movements. When Daoists cultivate Qi, they generally do not advocate the xu exhalation or swallowing, because these hinder long breathing. Both men and women may practice this method. This technique is found in the Fangxian Jing.

The “closed-breath method” (biqi fa) consists of inhaling through the nose and then holding the Qi within the body. One persists for as long as possible until it can no longer be held, then opens the mouth slightly and gently exhales, with the lips only slightly parted. Next, one again inhales gently through the nose; this is repeated three times, after which one slowly and fully exhales a long breath. When exhaling, one may also adopt the methods of tu, hu, xi, and he mentioned above. This technique is found in the Fangxian Jing.

After one has practiced closed-breath fifteen hundred times, one should change to inhaling only, without exhaling: the Qi enters through the nose and then reaches the hands and feet, no longer being expelled through the mouth. If one wishes the Qi to pass through the mouth, it may then be exhaled from the mouth. This is like the flow of water: as the water in front flows onward, the water behind follows in succession, without reversing course. Herein lies the essential key to the way of nourishing life and attaining longevity.

The method of refining Qi (vital energy) is as follows. Lie on the back and slowly rinse the mouth with the saliva (called the “Sweet Spring”), then swallow it. Do not circulate Qi with the mouth closed: the mouth is used only for exhaling and the nose only for inhaling, so as to avoid drawing in impure Qi. Gently contract the nasal breath and do not inhale too fully; if the inhalation is excessive, the Qi cannot circulate and return smoothly. One may count five breaths and then exhale, but without exhaling to the very end. Count from one to ten, then continue by bending the fingers, gradually reaching ninety breaths; the body may be stretched from time to time. Four sets of ninety breaths total three hundred and sixty. Visualize a mass of yellow Qi in the brain, the size of an egg, and keep it frequently in mind.

If the intention grows weary, first count two hundred and ten breaths to refine the Qi and restore the breath, thereby replenishing the liver Qi. Do not allow the Qi to become overly abundant; afterward exhale it, then hold the breath for seventy breaths while swallowing the Qi. If the Qi held in the mouth is insufficient, replenish it and hold the breath again for seventy breaths. Do not rush the process. By means of gentle tapping, cause the Qi to rise and then spread through the four limbs; heat will gradually fill the body from above downward until it reaches the feet. Next, slowly regulate the breath so that the Qi returns to the stomach passage and throat, then successively guide it down to the navel, counting one, two, three, four, after which the Qi returns once more to the stomach passage.

Whenever one refines Qi, practice is normally done outdoors; when dusk arrives, one should sit to continue. Following the earlier method of refining Qi while lying supine, complete seventy breaths each time and repeat the cycle four or five times.

At the beginning of circulating Qi the breath may feel obstructed, yet with prolonged practice it becomes easy. When the circulating Qi returns to the stomach, one distinctly feels that it has arrived there; then let the Qi encircle the navel while silently counting from one to nine. After the circling is finished, do not breathe forcefully in large gulps or swallow Qi. The Qi should also be turned and guided downward rather than allowed to keep rising. If it twists and moves upward in the minor meridians, one must find a way to reverse it downward. Once the Qi is full, exhale gently and inhale two or three times; the Qi will then descend of its own accord.

To treat dizziness and deafness, try guiding the Qi back among the five viscera; improvement usually occurs within no more than ten days.

“Weiqi” is a method of circulating Qi (vital energy) that consists in relaxing the body so the breath may move of its own accord. First lie supine with the body stretched straight, the hands held in the grasping-firm position (fists clenched and drawn in), the breathing evened, and saliva held in the mouth without being swallowed. After every nine breaths the body is turned slightly once; the feet are kept five cun apart and are flexed and extended so as to create traction. When the breath is about to return, the body should become as limp as a discarded garment, allowing every joint to open. Practice is continued slowly as far as ninety breaths and then paused; intervals are left between the movements, which must not be opened completely all at once. At the outset the body ought to grow warm; after three hundred and sixty breaths the sequence is repeated. At twenty-seven breaths one simply concentrates on gathering and holding the mind so that thoughts do not scatter. When one wishes to stop, one sits up of one’s own accord. Men turn from the left side, women from the right; saliva is swallowed once every seventy breaths. This is a method of refining Qi in order to attain immortality that both men and women may practice.

Whenever one circulates Qi or holds the breath, although these are important methods for nourishing the body, the underlying principles must first be understood. The body should be empty and vacuous, and one must not eat to excess. If the Qi congeals and cannot circulate smoothly, sores may appear, just as a spring cannot be blocked. If one eats raw vegetables or meat, or if emotions such as joy, anger or worry have not yet been settled before circulating Qi, the Qi will become obstructed and difficult to pass, and it may also rush upward. All such methods should be practiced gradually and in proper sequence.

There is another method of regulating Qi: in the early morning one faces south, rests both hands on the knees, and slowly presses and kneads all the joints. Turbid Qi is exhaled through the mouth and clear Qi inhaled through the nose; this is “expelling the old and taking in the new.” After each inhalation the breath is held for a time and then slowly released. Next the hands are stretched to the left, upward, downward, forward and backward. While inhaling one visualizes the Qi entering through the pores, flowing throughout the five viscera and the four limbs so that the entire body is nourished, just as mountain forests receive clouds and mist or the earth absorbs rain and dew. If the Qi flows freely one feels a surge of heat in the abdomen; if it can be made to flow freely more than ten times, it is said that the body becomes moist and radiant, the ears and eyes keen, appetite and strength increased, and illness rare.

There is also an internal method of regulating Qi, roughly the same as the preceding one. Practice is gradually extended to one thousand breaths; it is said that the aged become youthful, as though growing younger day by day, and in the end they naturally no longer need to eat.

There is no fixed number of times for regulating Qi (vital energy); repeated practice is beneficial, and the method is generally the same as that described earlier. After gradually practicing up to one thousand breaths, even elderly people will find that they need less and less food; day after day, they naturally stop eating altogether.

There is no fixed number of times for regulating Qi; more frequent practice is better. In general one may regulate the breath twenty-four times after midnight, eighteen times at cockcrow, twelve times at first light, and twelve times after noon. If one is able to practice more, adding another thirty or forty times in each period is also acceptable.

The Immortal Classic says: On days of heavy fog, heavy rain, or strong wind it is not advisable to circulate Qi (regulate the breath and move vital energy); one need only keep the mouth closed and rest quietly, without regulating the breath.

Those preparing to regulate Qi must first clear the nasal hairs from the nostrils; this is called “the path that communicates with Shen (spirit),” that is, to allow the breath to pass freely.

If one wishes to treat illness by circulating Qi, the intention may be placed on the afflicted area: for a headache think of the head, for pain in the feet think of the feet, then direct the harmonized breath toward the diseased place to treat it. After practicing from one double-hour through to the next, the symptoms recede of their own accord. If one feels cold because of seasonal epidemic Qi, the breath may be held so that the body perspires; once sweat has spread over the entire body the illness is relieved.

The method of treating illness generally follows the sitting posture used when regulating Qi. If one suddenly contracts illnesses such as chills and fever, paralysis, or swelling, regulate Qi that same day; if there is no improvement on the day itself, recovery will still occur within one or two days.

If there is a cold illness in the heart, expel it by exhaling with the “chui” method; for heat illness use the “he” method; for liver illness the “xu” method; for lung illness the “yan” method; for spleen illness the “xi” method; for kidney illness likewise the “chui” method. Perform each method thirty-six times and combine this with the practice of Daoyin (guiding and pulling, that is, nourishing the body through extending and moving the limbs).

In addition, for heat illness use a large “chui” fifty times and a fine “chui” ten times; for stuffiness and irritation in the heart use a large “xu” thirty times and a fine “xu” ten times; for liver illness a large “he” thirty times and a fine “he” ten times; for heart illness a large “xu” thirty times and a fine “xu” ten times; for kidney illness a large “yan” fifty times and a fine “yan” thirteen times. If one can practice with concentrated attention, the text holds that there is no illness that cannot be cured.

How can one determine if the five viscera are diseased? If the body suddenly turns cold then hot and one often dreams of people dressed in red holding red knives or red weapons, this is a sign of heart disease. If the chest and diaphragm are distended and full, the four limbs feel restless and oppressed, and one dreams of beautiful women, ladies, or of one’s parents, wife, and children, this indicates lung disease. If one constantly feels worried and unhappy, the head and eyes often ache, and one dreams of people in green clothes, people holding green knives, or lions, insects, and wolves coming to frighten, this is liver disease. If the body has a sensation as though being blown by the wind, the chest and abdomen are uncomfortable and painful, and one dreams of children patting the armpits or whirlwinds circling around a person, this is spleen disease. If the body feels cold, yin Qi (vital energy) is weak, or one dreams of people in black clothes holding black knives to frighten, this is kidney disease. Judging by these signs, there is none that does not prove true.

Master Le’s method of regulating Qi is roughly similar to the preceding methods. Reportedly, one should set out sitting and lying implements in a quiet room, lie the body flat, extend both hands three or four cun away from the body on each side, and keep a comparable distance between the two feet. First silently recite in the mind: “Dharma-nature is equal; death and life are not illusory; restrain the hun and control the po.” Then knock the teeth thirty-two times (called “sounding the heavenly drum”), agitate the saliva in the mouth, and swallow it in three or five portions (called “rinsing the jade spring”). Next inhale Qi through the nose so that it enters the abdomen; the greater the number of inhalations the better, yet without allowing the ears to hear the sound of breath entering or leaving.

At the beginning of inhalation, some people after twenty or thirty breaths feel tightness in the chest. One may then hold the breath so that Qi does not exit through the nose, open the mouth, and gently release a small amount of Qi. If the body feels warm and slightly perspires, this is considered evidence that the Qi is circulating. Nighttime practice may be done from the zi hour to the chou hour; daytime from the si hour to the wu hour. After ingesting Qi, draw the knees together, use the Qi to pull the abdominal viscera upward, then exhale downward, and repeatedly jerk and tug thirty to fifty times; this is termed “refining Qi.” The Jing (scripture) states that this can heal diseases of the abdomen and four limbs. The exact numbers for taking Qi are recorded later.

Anyone practicing fuqi (absorbing Qi (vital energy) through exhaling and inhaling in order to nourish the body) first draws in the black Qi of the north, known as “Xuanya.” One visualizes the auspicious scenes symbolized by the seven stars of the north until the mind and Shen (spirit) become settled and calm. The absorption may be performed five, fifty, or five hundred times so as to replenish kidney Qi, after which the Qi is transmitted onward to the liver. This is because the north belongs to Water among the Five Phases (Wood, Fire, Earth, Metal, Water), and Water corresponds to the kidneys.

Next one absorbs the green Qi of the east, known as “Qingya,” visualizing the auspicious scenes symbolized by the seven stars of the east and performing the absorption nine, ninety, or nine hundred times in order to replenish liver Qi, then transmitting the Qi to the heart. This is because the east belongs to Wood, and Wood corresponds to the liver.

Then one absorbs the red Qi of the south, known as “Danya,” visualizing the auspicious scenes symbolized by the seven stars of the south and performing it three, thirty, or three hundred times to replenish heart Qi, after which the Qi is sent to the spleen. This is because the south belongs to Fire, and Fire corresponds to the heart.

Next one absorbs the yellow Qi of the center, known as “Huangya,” visualizing the auspicious scenes symbolized by the seven stars of the central palace (the central direction) and performing it once, ten times, or one hundred times to replenish spleen Qi, then transmitting the Qi to the lungs. This is because the center belongs to Earth, and Earth corresponds to the spleen.

Then one absorbs the white Qi of the west, known as “Suya,” visualizing the auspicious scenes symbolized by the seven stars of the west and performing it seven, seventy, or seven hundred times to replenish lung Qi, after which the Qi is transmitted to the kidneys. This is because the west belongs to Metal, and Metal corresponds to the lungs. The original text subsequently repeats this same passage.

In addition, there are methods of regulating and treating various illnesses by exhaling Qi; these may be used together with the practice of fuqi. If Qi becomes blocked and stagnant within the body, it may likewise be expelled by exhalation. The sequence of exhalation is: the sound “he” once, “hu” twice, “xu” three times, “xi” four times, “yan” five times, and “chui” six times.

Whenever the “he” sound is used to exhale and expel lung Qi (vital energy), it is because the lungs belong to Metal and correspond to the Taibai star (Venus). In this way the lungs remain uninvaded by external pathogenic Qi. The term “guest Qi” denotes Qi that originates from outside the body; the guest Qi received by the lungs belongs to Fire. When this guest Qi becomes overly abundant it damages lung Qi, and is therefore expelled by means of the “he” sound.

Whenever the “chui” sound is used to exhale and expel heart Qi, it is because the heart belongs to Fire and corresponds to the Yinghuo star (Mars). In this way the heart remains uninvaded by external pathogenic Qi. The guest Qi received by the heart belongs to Water. When this guest Qi becomes overly abundant it damages heart Qi, and is therefore expelled by means of the “chui” sound.

Whenever the “yan” method is used to expel liver Qi, it is because the liver belongs to Wood and corresponds to the Suixing star (Jupiter). In this way the liver remains uninvaded by external pathogenic Qi. The guest Qi received by the liver belongs to Metal. When this guest Qi becomes overly abundant it damages liver Qi, and is therefore expelled by means of the “yan” method.

Whenever the “xu” sound is used to exhale and expel spleen Qi, it is because the spleen belongs to Earth and corresponds to the Zhenxing star (Saturn). In this way the spleen remains uninvaded by external pathogenic Qi. The guest Qi received by the spleen belongs to Wood. When this guest Qi becomes overly abundant it damages spleen Qi, and is therefore expelled by means of the “xu” sound.

Whenever the “hu” sound is used to exhale and expel kidney Qi, it is because the kidneys belong to Water and correspond to the Chenxing star (Mercury). In this way the kidneys remain uninvaded by external pathogenic Qi. The guest Qi received by the kidneys belongs to Earth. When this guest Qi becomes overly abundant it damages kidney Qi, and is therefore expelled by means of the “hu” sound.

Whenever the “xi” sound is used to exhale and regulate bladder Qi, the Triple Burner (Sanjiao)—the upper, middle and lower pathways for the movement of water and grains described in Chinese medicine—functions as the palace that transports and transforms water and grains. Injury by cold Qi produces diarrhea; injury by heat Qi produces chest oppression. Chest oppression indicates that the illness resides in the small intestine, while diarrhea indicates that it resides in the large intestine. Using the “xi” sound to draw out bladder Qi brings these functions into harmony.

The five zang organs of the human body each store a particular substance: the liver stores the hun, the lungs store the po, the spleen stores the zhi, the heart stores Shen (spirit), and the kidneys store Jing (essence). If the six fu organs fall out of balance, the five zang become susceptible to damage by external pathogenic Qi. The six fu comprise the gallbladder, large intestine, small intestine, Triple Burner, and the bladder mentioned in the scripture; the Triple Burner is counted among them. The Triple Burner attaches itself to the bladder; it occupies a definite location yet possesses no concrete physical form, and is therefore also classed as one of the six fu. When the six fu are disordered, the Qi of the five zang cannot circulate freely; when the Qi of the five zang is obstructed, the five Qi cannot move and distribute themselves, and consequently both the five zang and the six fu fall ill. If pathogenic Qi can be eliminated and the breath regulated, illness will not arise.

Method of Fetal Eating and Fetal Breathing

One should constantly gather and collect the mind and Shen, banish distracting thoughts, and render the breathing extremely subtle. Breathe through the nose rather than the mouth so that the Qi appears to accumulate; this is called “fetal breathing” (taixi). Stir the saliva in the mouth with the tongue and then swallow it; after every several dozen breaths perform this action once in succession; this is called “fetal eating” (taishi). Continual practice of fetal breathing and fetal eating is said to abolish hunger and to prevent illness.

When the sun has just risen, at high noon, and when it is about to set, stand facing the sun with the body held straight, open both hands, and hold the breath nine times. Raise the head to greet the sunlight, imagine the sunlight as something that can be swallowed, and then swallow it nine times. This practice replenishes Jing (essence) and Qi (vital energy), strengthens the body, and delays aging.

Another method is performed when the moon has just risen, at its zenith, and when it is about to set: stand facing the moon with the body held straight, open both hands, and hold the breath nine times. Raise the head to greet the moonlight and imagine swallowing the moonlight. This makes Yin Qi abundant and helps women conceive.

Chapter on Residences

Methods of Regulation (methods for nurturing body and mind and arranging daily life)

In nurturing body and mind, one must first consider the water and soil to which one is accustomed. The best place to dwell is on high, dry ground. The Zuo Zhuan states: “Where the soil layers are thick and water sources plentiful, those who live there do not easily fall ill.” Living in low-lying, damp places may harm one’s health. That southerners today often have short lifespans while northerners often live long is an illustration of this.

The Huainanzi says: Where the soil is firm and solid, people’s temperaments are strong and unyielding; where the soil is loose and weak, people tend to grow fat. Where the soil is porous, people grow tall; those from sandy soil are of slight build. Fertile land produces people of fine appearance; barren land produces people of poor appearance. Mountain Qi produces more males, while marsh Qi produces more females. Places heavy with water Qi cause people to develop sores easily; places heavy with wind Qi cause people to become deaf easily. Dense forests make people prone to malaria; places heavy with wood Qi make people prone to vomiting. Places heavy with damp Qi make people prone to convulsions; rocky places give people greater physical strength. Places heavy with Yin Qi make people prone to emaciation. The Qi of summer heat makes people liable to die young, while cold Qi makes people live longer. Valley Qi makes people prone to bi (obstructive) disease; hill Qi makes people prone to mania. Open, level land makes people benevolent and generous; high land makes people greedy. Light, loose soil makes people agile in movement; heavy soil makes people slow in movement. Clear water makes people speak in a low voice; turbid water makes people speak loudly. Swift currents make people’s temperaments light and lively; slow currents make people’s temperaments calm and steady. Those who dwell in the Central Plains include many worthy and wise persons.

People are often influenced by their living environment, which gives rise to distinctions between good and evil, fortune and misfortune. In view of this, how can one not choose a suitable place in which to dwell? The ancients lived in trees or caves, yet most of them enjoyed long life. Why was this? Perhaps because the nest dwellings high in the trees and the more enclosed cave dwellings made it difficult for people to be exposed to the wind.

Later, when people began to construct houses, they instead readily invited all manner of illnesses, bringing premature death and shortened lifespans. The houses in which we live today should not be too high, too large, or too spacious: such dwellings make it hard to keep out wind and mist, and they also cause the Shen (spirit) to become dazed and scattered. The Lüshi Chunqiu states: “High terraces easily produce an excess of Yang Qi, while rooms that are too large easily cause people to suffer from atrophy and weakness; an excess of Yang Qi readily leads to fainting.” Houses that are overly grand may also bring misfortune, so how can one not be cautious?

When the ancients dwelled, they sought only that doors, windows, and walls be tightly sealed and that the walls and houses be thick and substantial, so that even the finest wind had nowhere to enter; thus they were naturally less prone to illness. If one notices a crevice through which wind blows directly into the room, one should avoid it.

The wind that blows in through the tiniest cracks is especially harmful. The ancients attributed sudden cases of being struck by wind, with symptoms such as inability to move the limbs, the body arching backward, and loss of voice, to having neglected this kind of wind. Once a person is struck by such wind, all manner of illnesses follow one after another, evil ghosts seize the chance to work their mischief, and the result is an untimely death. In former times there was a shop in Luoyang; at the place where the shopkeeper sat, a pillar contained a hole no larger than a needle’s eye. Later shopkeepers never noticed it and all died of the same illness. This is the proof.

The house in which one dwells must be kept clean and orderly, and incense should be burned regularly morning and evening. In this way a person will not be invaded by noxious Qi (vital energy) and will constantly remain amid harmonious Qi. Those who nourish life should also keep ready a sun-and-moon compass mirror together with stone essence, a golden-light sword, raw rhinoceros horn, musk, realgar, cinnabar and similar items in order to protect themselves; these can bring good fortune.

The Immortal Classic states: Fill a large basin with clear water and set it at the doorway, then lay a large knife across the basin with the blade facing outward. Hang a bright mirror above and write a Fulu (talisman) for subduing evil beside the mirror. In this way all evil entities will not dare to approach; should an evil entity force its way in, traces of blood will appear in the water. The text further says that if one simply hangs behind one’s back a bright circular mirror nine cun in diameter, evil spirits cannot conceal their forms. The “konghao nine-cun bright mirror” refers to a bright mirror whose face is circular and whose diameter is nine cun.

“The Immortal-Transmitted Formula of Ding Gong’s Ghost-Killing Pills” is a recipe for pills that slay ghosts, said to have been handed down by an immortal. The medicinal substances listed are tiger-head bone, cinnabar, pearls, realgar, orpiment, azurite, nüqing, ghost-mortar, gleditsia, platycodon, shaoweng, dahurian angelica, atractylodes, evodia, ghost-arrow, ghost-supervisor, hualu, and calamus.

Take two fen of each of the above eighteen medicinal substances, crush them and pass them through a sieve, then mix with honey to form pills the size of a pellet. When carrying them on the person, men wear them on the left and women on the right. The scripture states that this will keep a hundred evils from daring to approach, bring peaceful sleep and dreams, and keep the hun and po constantly stable. Whether one is residing, relocating, or avoiding illness, there are always suitable auspicious directions, and those who cultivate life may all employ this method.

For example, the Year De (the auspicious De (Virtue/Power) direction of a given year), the Month De (the auspicious De direction of a given month), the Day De (the auspicious De direction of a given day), and the Hour De (the auspicious De direction of a given double-hour) are all important auspicious directions.

The method for calculating the Year De is as follows. In a Jia year the Year De is in the Jia direction; in a Yi year it is in the Geng direction; in a Bing year in the Bing direction; in a Ding year in the Ren direction; in a Wu year in the Wu direction; in a Ji year in the Jia direction; in a Geng year in the Geng direction; in a Xin year in the Bing direction; in a Ren year in the Ren direction; and in a Gui year in the Wu direction. “Self-located” means that the De position is the same as the Heavenly Stem of that year.

The method for calculating the Month De is as follows. In the first month it is in the Ding direction, in the second month in the Kun direction, in the third month in the Ren direction, in the fourth month in the Xin direction, in the fifth month in the Qian direction, in the sixth month in the Jia direction, in the seventh month in the Gui direction, in the eighth month in the Gen direction, in the ninth month in the Bing direction, in the tenth month in the Yi direction, in the eleventh month in the Xun direction, and in the twelfth month in the Geng direction. Kun, Qian, Gen, and Xun are directional names belonging to the Bagua (Eight Trigrams).

The method for calculating the Day De and Hour De is as follows. The calculation of the Day De is the same as that of the Year De: on a Jia day the Day De is in the Jia direction, on a Yi day in the Geng direction, and so on for the rest. The calculation of the Hour De is the same as that of the Month De: in the Yin double-hour it is in the Ding direction, in the Mao double-hour in the Kun direction, and the remaining double-hours are calculated according to the corresponding rules.

The method for calculating the You Nian is as follows. Begin counting from the Li position. Do not take “eight” at the Qian position, but continue counting onward from the Li position; upon reaching the Dui position record it as ten, the Kan position as twenty, the Zhen position as thirty, and the Li position as forty. Do not take “one” at the Kun position, but still continue counting from the Li position; upon reaching the Dui position record it as fifty. Thereafter calculate in this manner up to the age of one hundred and twenty.

Wherever the You Nian (wandering year—the auspicious and inauspicious stellar positions calculated according to direction) arrives, it transforms from the Xia Yi direction into Huohai (misfortune). Once all Huohai directions have been transformed, it becomes Wugui (five ghosts). It next transforms from Wugui into Jueming (severed fate); once all Jueming directions have been transformed, it becomes Liuhai (six harms). The third transformation is into Shengqi (vital qi); once all Shengqi directions have been transformed, it becomes Tianyi (heavenly physician) and Fuwei (original position). Once all You Nian directions have been transformed, it becomes Fude (blessed virtue).

In all cases of residing, remaining, or relocating, priority should be given to the Shengqi or Fude directions. To avoid illness, the Tianyi direction may also be chosen. Auspiciousness and inauspiciousness must further be judged in combination with the corresponding affairs. The Jueming, Huohai, Wugui, and Liuhai directions should all be avoided. Another view holds that men taboo the Huohai direction while women taboo the Jueming direction.

When a residence catches fire, or when one needs to break ground or undertake construction, if the direction of earth-moving happens to offend Tai Sui, Taiyin, the Great General, or the monthly Xingsha and other baleful influences, it is advisable to dig a pit in the Tiancang direction. The pit should be five chi deep, one thousand jin of stones placed inside it, then one thousand bricks piled upon the stones and the whole sealed with mud; this is considered most auspicious. For yangzhai (residences inhabited by the living) the Tiancang lies in the Ding position, and work should begin on a Bing day or Xin day of the first lunar month; for yinzhai (burial sites) the Tiancang lies in the Gui position, and work should begin on a Ding day or Ren day of the seventh lunar month.

If the south is offended, take a black stone weighing eleven jin together with one dou of soybeans and bury them beneath the southern wall to avert calamity. If the east is offended, take a white stone weighing ten jin together with one dou of white rice and bury them beneath the eastern wall to dispel misfortune. If the west is offended, take a red stone weighing twelve jin together with one dou of red adzuki beans and bury them beneath the western wall to avoid disaster. If the north is offended, take a yellow stone weighing ten jin, five liang of realgar and one dou of millet and bury them beneath the northern wall for auspicious results. If the central palace within the residence (the central position of the house) is offended, take a green stone weighing thirteen jin together with one dou of green rice and bury them in the center of the courtyard to obtain good fortune.

Should plague and illness be rampant in the house, take one hundred twenty jin of stones and bury them in front of the main hall at a distance of one zhang six chi from the door. If ghostly hauntings occur within the residence, take eighty jin of stones and bury them in the Ren position. If one fears that moving earth may damage the earth’s qi and harm the inhabitants, bury one hundred ten jin of stones at each of the four corners of the dwelling.

When illnesses are frequent in the residence, take one hundred jin of stones and bury them in the Mao position. Separately, take ninety jin of yellow stones and bury them beneath the horse stable; this benefits the horses and brings auspiciousness. Take fifty jin of green stones and bury them in the cattle pen to benefit the cattle. In the last month of summer (jixia), take ninety jin of yellow stones and bury them within the courtyard.

On the day of Lichun take thirty jin of green stones and bury them beneath the eastern wall; on Lixia take twenty jin of red stones and bury them beneath the southern wall; on Liqiu take forty jin of white stones and bury them beneath the western wall; on Lidong take one hundred jin of black stones and bury them beneath the northern wall. All of these practices are held to confer great good fortune.

Whenever burying stones, one must select a Yuede day (considered auspicious in traditional date-selection arts) that accords with the direction, and use complete, undamaged stones. Bury the stone three chi underground, then offer wine and dried meat in sacrifice to the earth, with the household master personally reciting the prayer.

The Method of Burying Sand

When Tai Sui (the Year God) is in Yin, Wu, or Xu years, the harmful Qi (vital energy) is in the Hai direction; in Si, You, or Chou years, the harmful Qi is in the Yin direction; in Hai, Mao, or Wei years, the harmful Qi is in the Shen direction; in Shen, Zi, or Chen years, the harmful Qi is in the Si direction. One should dig a square pit three chi deep in the direction where the harmful Qi resides. Take three dou of clean sand, place it in the pit, then pour in three dou of pure wine, and cover it with earth. All members of the household, men and women, old and young, should tread upon the pit, then each pound it fourteen times with a pestle. Following this method eliminates the harmful Qi and spares people from disasters and illness. The same procedure may be followed for states and cities, government offices, temples, and monasteries, and it is most auspicious to perform it on the first Wu day of the first month.

Those who fall ill from violating taboos by disturbing the earth often feel heaviness in the body and aching restlessness in the four limbs. In the early morning on an empty stomach, one may burn bran so that the smoke fumigates the nose and mouth, inhaling a small amount of the fumes no more than three times, after which recovery follows.

The Method Spoken by Lord Lao of Hequ Father Thanking Heaven and Earth

Ordinarily select a Chen or Si day, at dusk when the weather is clear, and sweep clean the Jia, Wu, Bing, and Ren directions within the residence. Facing north, burn incense and kowtow three times, remaining silent while reciting only in the mind: “This descendant so-and-so has repeatedly failed Imperial Heaven and repeatedly received the punishments of the Lord on High. I pray for forgiveness of the faults committed by all the men and women, old and young of the family, past and present: let inauspicious events that have already occurred recede, and henceforth let us perform many good deeds, so that the body-spirits of every member of my household, large and small, may be at peace.” Regularly practicing this brings great good fortune.

The Method of Warding Off Bandits and Thieves

Earth from the marketplace gate, together with earth gathered on days such as the year’s Jian, the broken month, and the month’s Jian, is mixed and molded into human form, then set in the Zhuque (Vermilion Bird) direction (south in traditional directional thinking). This is held to be extremely auspicious. Miscellaneous methods for warding off evil in the home also exist: at Lichun, earth taken from the fields of a wealthy household is smeared on an ao-shaped object, said to bring people good fortune and prosperity. On the six Ding days (days marked by the heavenly stem Ding) the house is swept and frequently repaired, which is considered very auspicious.

On the Shangsi day of the first month (around the third day of the third lunar month), earth from a wealthy household’s doorway is smeared on the ao-shaped object and likewise regarded as highly auspicious.

On the first Ren day of the second month (a day in the second lunar month whose heavenly stem is Ren), earth from the road mixed with freshly drawn well water is smeared on the ao-shaped object, also held to be very auspicious.

On a Jian day (an auspicious day in the almanac) a broken cart yoke (the wooden piece fitted over the necks of draft animals) is taken and hung on the door, said to prevent disputes and gossip.

Deer antlers buried inside the door and in the latrine are said to bring wealth. Ox hooves buried at the four corners of the dwelling are also considered extremely auspicious.

On Lichun a mark two cun across is smeared in front of the woods outside the residence, said to avert disaster and verbal strife.

On a Man day (a type of day in the almanac) water from three households is taken to brew wine, said to bring great riches.

On a Dinghai day (marked by heavenly stem Ding and earthly branch Hai) a handful of rice seized with the left hand is thrown into the ao-shaped object; whatever is sought is said to be realized, which is extremely auspicious.

On the Jian day of the first month a peach-wood axe branch and an old cartwheel are placed inside the door, peach wood outside; ghosts and demons will then no longer come. At night a straw sleeping mat is set outdoors and one straw pulled out to expose about three cun, said to keep ghosts and sprites away.

Taboo practices: burying broken shoes in the courtyard is said to bring descendants high office and honor. Advantageous spots in the residence must not hold filthy matter. The northwest corner, called the Heavenly Gate, must likewise contain no feces or filth, nor a well or latrine; it should be kept clean, which is most auspicious. The largest tree in the residence must not be felled; only if it dies of itself may it be removed. Peach trees may be planted in the southwest but not beside the well, for peach blossoms falling into the well is inauspicious. Mulberry, peach, and mumu trees (the original tree name is unclear) should not be planted in the center of the residence. Do not use a winnowing basket to hold feces, do not take broken eating vessels into the latrine, do not block the well, do not obstruct the road, and do not enter the house holding fire without cause; all these are regarded as inauspicious.

When building a house, do not splice timber to lengthen it for use as a pillar, nor use already fallen trees as pillars; these practices are all considered inauspicious.

The Longshou Jing (Classic of the Dragon's Head) says: on the Jia and Yi days of spring, do not fell trees in the east; on the Bing and Ding days of summer, do not burn plant ash or charcoal; on the Wu and Ji days of the last month of summer, do not dig wells. Do not cut off a road, and do not carry a lit torch through a door without reason. All of these are considered inauspicious.

When building a house, do not splice pieces of timber together to make a pillar, and do not use a tree that has fallen of its own accord as a pillar. Both are inauspicious.

The Longshou Jing also says: on the Jia and Yi days of spring, do not fell trees in the east; on the Bing and Ding days of summer, do not make ash or charcoal; on the Wu and Ji days of the last month of summer, do not begin construction or break ground; on the Geng and Xin days of autumn, do not cast metal or write; on the Ren and Gui days of winter, do not dig ditches or channels. Violating these prohibitions brings calamity upon the head of the household and is gravely ill-omened. Spring and summer belong to Yang and are unsuited to the imposition of punishments; autumn and winter belong to Yin and are unsuited to digging and excavation. Those who transgress will suffer misfortune.

The Yin-Yang (Yinyang) masters add that money obtained from selling a house must not be used to buy servants, and money obtained from selling donkeys or horses must not be used to take a wife; otherwise grave misfortune and harm will follow. If a horse is a "Dilu" (a horse with a white blaze on its forehead), do not ride it. Do not keep a yellow horse with white hind legs, nor a dog with a yellow chest and black ears. Likewise, do not raise a black calf born to a yellow cow.

Whenever a house is to be built or any construction undertaken, an auspicious day and time should be chosen. Selection by the Liuren Yellow and Black Path chart (a divinatory diagram used to determine auspicious days and directions) is the most suitable method. In Yin and Shen years, the directions Yi and Xin are the Yellow Path, as are Ding and Gui. In Mao and You years, Qian and Xun are the Yellow Path, as are Kun and Gen. In Chen and Xu years, Bing and Ren are the Yellow Path, as are Jia and Geng. In Si and Hai years, Ding and Gui are the Yellow Path, as are Yi and Xin. In Zi and Wu years, Kun and Gen are the Yellow Path, as are Qian and Xun. In Chou and Wei years, Jia and Geng are the Yellow Path, as are Bing and Ren.

The above gives the Yellow Path directions determined by year. When building a house, choosing these directions is auspicious and all others are inauspicious. They are also suitable for long journeys, moving house, and marriage, and for expectant mothers and the sick when they travel to seek medical care.

The method of determining Yellow Path directions by month is likewise very effective: choosing the Yellow Path directions is auspicious and all others are inauspicious. They are also suitable for long journeys, moving house, and marriage, and for expectant mothers and the sick when they travel to seek medical care.

The Huangdao method calculated according to months and solar terms is the most efficacious. In the first and seventh months, the four hours of Chou, Chen, Si, and Wei belong to the Huangdao, while all remaining hours belong to the Heidao. In the second and eighth months, Mao, Wu, Wei, and You belong to the Huangdao, and the rest to the Heidao. In the third and ninth months, Si, Shen, You, and Hai belong to the Huangdao, and the rest to the Heidao. In the fourth and tenth months, Wei, Xu, Hai, and Chou belong to the Huangdao, and the rest to the Heidao. In the fifth and eleventh months, You, Zi, Chou, and Mao belong to the Huangdao, and the rest to the Heidao. In the sixth and twelfth months, Hai, Yin, Mao, and Si belong to the Huangdao, and the rest to the Heidao. The terms “Huangdao” and “Heidao” used here are those of date selection, referring respectively to hours regarded as auspicious and inauspicious in the traditional calendar.

For constructing houses, breaking ground and commencing work, renovating the old or building the new, relocating or traveling far, marrying, taking up an official post, childbirth, as well as seeking a physician to avoid illness, it is held that choosing a Huangdao (Yellow Path) day is most auspicious, while meeting a Heidao (Black Path) day is most inauspicious. Even on a Huangdao day, if in that year the General, Taisui, Xinghuo, Tugong, or other shensha occupy the relevant directions, these too should be avoided. Another view maintains that so long as it is a Huangdao day, there are no further taboos.

There is a further saying that in undertaking any affair, whenever one encounters a Tianshe day (Heavenly Pardon Day, regarded in traditional date selection as an auspicious day that remits disasters and faults), the five hundred deities of the earth all ascend to heaven, and therefore that day has no taboos. Another opinion still holds that as long as it is a Huangdao day there are no other taboos. Yet another view considers that on a Tianshe day the five hundred earthly deities all ascend to heaven, rendering the day free of taboos; if one further employs such auspicious spirits as the Year De (Suide), Month De (Yuede), Day De (Ride), and Hour De (Shide), and these coincide with the Huangdao of the year and the Huangdao of the month, the person conducting the affair will obtain great blessings of De (Virtue/Power). Should the matter be urgent and it prove impossible to gather all auspicious conditions, one or two such conditions will suffice.

If one has offended against the yearly or monthly Heidao or other taboos, and the affair has not yet begun, the offended place should be treated. According to the present account, involvement below “five gong” constitutes a minor offense, while exceeding “five gong” constitutes a major offense. “Five gong” is a unit of measure used in the original text; its precise meaning remains unclear here.

In performing the treatment, one selects a Huangdao day and an auspicious direction occupied by the Year De or Month De, and digs earth in the courtyard to a depth of more than one chi. Five sheng of earth are taken from various places, mixed together, and sifted fine. Next, five sheng of wine are combined with about one liang each of xunlu (frankincense), white sandalwood, lingling, qingmu, and chenxiang (aloeswood), all chopped fine, and boiled in water (the quantity of water is not limited); the wine is then blended with the boiled liquid. The gathered earth is stirred with this medicinal fluid into a mud of the consistency of pancake batter.

A new tiao broom is dipped in the mud and used to smear and sweep the walls at the locations of the yearly and monthly Huangdao as well as those of the Year De and Month De; the main hall and dwellings are likewise swept. For a major offense the range of smearing and sweeping extends from one zhang to two zhang above the ground; for a minor offense, from three chi to one zhang above the ground. The range is adjusted according to the height of the house; in the case of a wall, it is swept entirely from top to bottom. The junior members of the household and the family head should personally carry out the smearing and sweeping. On that day one must not speak in a loud voice and should carefully avoid anger.

According to the theory of Yin-Yang dwellings, for a Yang dwelling the men sweep the exterior, while for a Yin dwelling the women sweep the interior; all must wear new clothes. If Yin and Yang cannot be distinguished, both interior and exterior are swept. After the sweeping is completed, one must also sweep the “ao” (a term in the original text whose precise referent is unknown). In preparing the mud mixture, care must be taken not to harm insects. The Jing (scripture) states that this method is profound, mysterious, and subtle, difficult to explain fully in haste, and cautions the reader not to treat it lightly.

When ordinary people first move into a residence or occupy official quarters, they should avoid attending funerals to offer condolences or visiting the sick, and they should refrain from discussing inauspicious matters. They ought not to climb high places or approach deep recesses, nor peer into wells or latrines. Grief and anger are to be avoided, and above all one must not personally witness punishments or executions. Undertaking construction or moving earth at this time is also inauspicious.

Upon arriving at an official yamen to take up a post and begin handling public affairs, an auspicious day must likewise be selected. For assuming office in spring it is appropriate to choose Yin, Mao, Si, or Xu days; in summer, Si, Wu, Shen, or Chou days; in autumn, Shen, You, Hai, or Chen days; and in winter, Hai, Zi, Yin, or Wei days. Days that coincide with the auspicious designations Jian (Establish), Man (Full), Ping (Level), Ding (Settle), Cheng (Complete), and similar ones are also suitable.

One must also avoid cases in which the heavenly stems of the day of conferring office and the day of assuming the post stand in conflict: if office is conferred on a Jia or Yi day, Geng or Xin days should not be chosen; if conferred on a Geng or Xin day, Bing or Ding days should not be chosen; if on a Bing or Ding day, Ren or Gui days should not be chosen; if on a Ren or Gui day, Wu or Ji days should not be chosen; and if on a Wu or Ji day, Jia or Yi days should not be chosen.

According to another tradition, Geng and Xin days are to be avoided in spring, Ren and Gui days in summer, Jia and Yi days in autumn, and Bing and Ding days in winter. These are known as the Four Waste Days (Sifei ri) and are unsuitable for taking office and conducting official business.

In addition, the following periods are inauspicious for assuming office and attending to duties: the last ten days of the first, second, and third months; the first ten days of the fourth, seventh, and ninth months; the middle ten days of the tenth month; the last ten days of the twelfth month; the first ten days of the eleventh month; and the entire fifth month. The text regards these times as greatly inauspicious and likely to hinder one’s tenure; even if one originally possesses good fortune and De (Virtue), one may still encounter other calamities.

On Travel

Whenever one intends to leave home and set out on a journey, an auspicious day should first be selected rather than departing rashly, so that the trip may proceed smoothly and blessings and protection may be obtained. The first, eleventh, thirteenth, nineteenth, twenty-third, and twenty-eighth days of each month are called Stone Gate Days (Shimen ri) and are suitable for travel. On these days, going to government offices to transact business or making requests also tends to succeed as desired, and they are regarded as days of great auspiciousness.

The second, eighth, fourteenth, twentieth, and twenty-ninth days of each lunar month are “Thief Door Days.” Traveling on these days easily leads to great misfortunes and one is also liable to encounter thieves, classifying them as days of great inauspiciousness. The third, ninth, fifteenth, and thirtieth days are “Wealth Door Days,” which are suitable for visiting government offices and for weddings, with all activities being auspicious. The tenth, sixteenth, twenty-second, and twenty-fifth days are “Yang Door Days,” suitable for undertaking all kinds of affairs and regarded as auspicious days. The seventeenth, twenty-first, and twenty-sixth days are “Official Door Days,” suitable for visiting government offices, and all matters are auspicious. The twelfth, eighteenth, twenty-fourth, and twenty-seventh days are “Marquis Door Days.” Traveling on these days easily results in verbal disputes and quarrels, making them days of great inauspiciousness.

Any encounter with matters of death or mourning is considered greatly inauspicious. Directions of travel are determined according to the days of the twelve earthly branches (marked by Zi, Chou, Yin, Mao, and the rest), each with its own auspicious and inauspicious qualities. On Zi days, traveling south is greatly inauspicious, north is slightly auspicious, east can bring wealth, and west brings joyful events. On Chou days, traveling south yields some gain, north is slightly auspicious, east is excellent, and west is unfavorable. On Yin days, traveling south is excellent, north slightly auspicious, east is obstructed, and west is greatly auspicious. On Mao days, traveling south yields some gain, north is greatly auspicious, east is obstructed, and west is greatly auspicious. On Chen days, traveling south brings wine and food, north meets with scolding or obstruction, east is greatly auspicious, and west is inauspicious. On Si days, traveling south is slightly auspicious, north brings wealth, east meets with inauspiciousness, and west is slightly auspicious. On Wei days, traveling south encounters officials, north is inauspicious, east is smooth, and west is unfavorable. On Shen and You days, traveling south is inauspicious, north brings wealth, east meets with inauspiciousness, and west is slightly auspicious. The text later states that on Shen and You days, traveling north is smooth while traveling east or west is greatly auspicious. On Xu days, traveling south brings wealth, north is unfavorable, and traveling east or west is inauspicious. On Hai days, traveling south brings wealth, north is unfavorable, east is slightly auspicious, and west is greatly inauspicious.

Although one may refer to this chart for choosing days of travel, the almanac of the given year should also be consulted. Days belonging to the categories of Jian, Man, Ping, Ding, and Kai will prove even more auspicious.

According to the double-hours and directions: traveling south in the Chou, Yin, Mao, Chen, Si, Wu, Wei, or Shen hours is greatly auspicious; traveling north in the Chou, Yin, Mao, Si, Wei, Shen, You, or Hai hours is greatly auspicious; traveling west in the Zi, Chou, Mao, Wu, Wei, or Xu hours is greatly auspicious and brings the benefit of obtaining wealth; traveling east in the Zi, Chou, Yin, Wu, or Wei hours is altogether auspicious. Both the date and the hour of departure may be carefully examined and calculated before a decision is reached.

There is also an apotropaic method for travel known as the Four Directions Mutual Suppression Method: “mutual suppression” refers to the use of particular objects and rites to overpower unfavorable influences. When traveling east, carry nine coins, discard them after walking nine li, and then proceed; when traveling south, carry a vessel of water, pour it out after walking six li, and then proceed; when traveling west, carry seven jin of charcoal, discard it after walking seven li, and then proceed; when traveling north, carry five jin of earth, discard it after walking five li, and then proceed. To follow this procedure brings great auspiciousness, and whatever is sought will be obtained as wished.

It is further said that a traveler may take a handful of rice in the left hand and cast it into a well; this is reputed to be highly auspicious.

It is also said that the Five Separation Days (days traditionally regarded in calendrical selection as unsuitable for long journeys) are not appropriate for distant travel. Should one suddenly encounter high winds, dense fog, or thunder and lightning upon the road, the place is held to be one through which dragon spirits are passing, and one ought to take shelter indoors; otherwise, serious illness may develop over time. To walk in the mountains or wilderness, beside water, or in the open air amid wind and dew at dawn does great harm to the body; if such travel cannot be avoided, it is best to drink wine and wear realgar.

The scripture states that whenever a person sets out on a long journey the following incantation should be recited:

“The Six Jia and Nine Chapters, Heaven is round and Earth is square. The four seasons and the Five Phases (wuxing), the sun and moon as light. Yu governs the roads, Chi You wards off weapons. The Azure Dragon protects and escorts, the White Tiger supports the journey. Yinghuo (the spirit name of Mars) leads the way ahead, driving out inauspiciousness. The Northern Dipper descends punishment and removes ominous calamities. The Five Spirits follow me and accompany me as I travel the four quarters. On the left is the Earth God, on the right is the Grain God; thieves are all subdued. The traveler meets with joyous events, the one who acts obtains blessings. The Five Phases travel together with me; whatever is sought will be fulfilled as wished. Swiftly, swiftly, in accordance with the statutes and ordinances!”

When going out, recite this incantation three times and then sprinkle water in the direction of travel to ensure great good fortune. Whenever traveling, do not enter temples casually if you encounter them. If you do enter, you must remain respectful, neither looking upward nor gazing about at will. Conduct yourself with the same caution and reverence as when facing an honored elder, and you will receive the protection of the spirits. If you come upon a household in mourning during the journey, it is auspicious to ride a white horse accompanied by a bearded servant. Should you see a beautiful woman along the road, do not stare at her for too long, as she may be a ghost or some similar anomalous being.

The Sixty Jiazi (the sixty year designations formed by pairing the Heavenly Stems and Earthly Branches) are as follows: Jiazi is Wang Wenqing with eighteen attendants; Yichou is Long Jiqing with sixteen attendants, associated with Metal; Bingyin is Zhang Zhongqing with fourteen attendants; Dingmao is Sima Qing with twelve attendants, associated with Fire; Wuchen is Ji Chuqing with eighteen attendants; Jisi is He Wenchang with twelve attendants, associated with Wood; Gengwu is Feng Zhongqing with seventeen attendants; Xinwei is Wang Wenzhang with fifteen attendants, associated with Earth; Renshen is Hou Boqing with thirteen attendants; Guiyou is Sun Zhongfang with eleven attendants, associated with Metal; Jiaxu is Zhan Zijiang with fourteen attendants; Yihai is Pang Minggong with twelve attendants, associated with Fire; Bingzi is Xing Sunqing with sixteen attendants; Dingchou is Zhao Ziyu with fourteen attendants; Wuyin is Yu Ziqing with twelve attendants, associated with Water; Jimao is Shi Wenyang with fifteen attendants; Gengchen is Yin Jiaqing with two attendants, associated with Earth; Xinsi is Yang Zhonggong with eleven attendants, associated with Metal; Renwu is Ma Ziming with twelve attendants; Guiwei is Lü Weiming with two attendants, associated with Wood; Jiashen is Hu Wenchang with sixteen attendants; Yiyou is Kong Ligong with fourteen attendants, associated with Water.

On the Bingxu day, Che Yuansheng leads twelve attendants. On the Dinghai day, Zhang Wentong leads ten attendants, associated with Earth. On the Wuzi day, Yue Shiyang leads ten attendants. On the Jichou day, Fan Heqing leads fourteen attendants, associated with Fire. On the Gengyin day, Chu Jinqing leads fifteen attendants. On the Xinmao day, Guo Ziliang leads thirteen attendants, associated with Wood. On the Renchen day, Wu Zhiqing leads eleven attendants. On the Guisi day, Shi Gonglai leads nine attendants, associated with Water. On the Jiawu day, Wei Shangqing leads eighteen attendants. On the Yiwei day, Du Zhongyang leads sixteen attendants, associated with Metal. On the Bingshen day, Zhu Bozhong leads fourteen attendants. On the Dingyou day, Zang Wengong leads twelve attendants, associated with Fire. On the Wuxu day, Fan Shaoqing leads ten attendants. On the Jihai day, Deng Duqing leads twelve attendants, associated with Wood. On the Gengzi day, Yang Zhongshu leads seventeen attendants. On the Xinchou day, Lin Weigong leads fifteen attendants, associated with Earth. On the Renyin day, Qiu Mengqing leads thirteen attendants. On the Guimao day, Su Tajia leads eleven attendants, associated with Metal. On the Jiachen day, Meng Feiqing leads fourteen attendants. On the Yisi day, Tang Wenqing leads twelve attendants, associated with Fire. On the Bingwu day, Wei Wengong leads sixteen attendants. On the Dingwei day, Shi Shutong leads fourteen attendants, associated with Water. On the Wushen day, Fan Boyang leads twelve attendants. On the Jiyou day, Cheng Wenchang leads fifteen attendants, associated with Earth. On the Gengxu day, Shi Ziren leads thirteen attendants.

On the Dingwei day, Shi Shutong leads fourteen attendants, associated with Water. On the Wushen day, Fan Boyang leads twelve attendants. On the Jiyou day, Cheng Wenchang leads fifteen attendants, associated with Earth. On the Gengxu day, Shi Ziren leads thirteen attendants. On the Xinhai day, Zuo Zixing leads eleven attendants, associated with Metal. On the Renzi day, Su Shangqing leads fifteen attendants. On the Guichou day, Jiang Hanqing leads eleven attendants, associated with Wood. On the Jiayin day, Ming Wenzhang leads sixteen attendants. On the Yimao day, Dai Gongyang leads fourteen attendants, associated with Water. On the Bingchen day, Huo Shuying leads twelve attendants. On the Dingsi day, Cui Juqing leads nine attendants, associated with Earth. On the Wuwu day, Cong Yuanguang leads fourteen attendants. On the Jiwei day, Shi Tongqing leads seventeen attendants, associated with Fire. On the Gengshen day, Hua Wenyang leads fifteen attendants. On the Xinyou day, You Yuanyu leads twelve attendants, associated with Wood.

On the Renxu day, two officials accompany Yue Jinqing. On the Guihai day, nine officials accompany Zuo Shisong, associated with Water.

Whenever ordinary people travel far, climbing mountains and fording rivers while fearing harm from tigers and wolves or invasion by miasmas, or when they go to pay respects to dukes and marquises, or must lie in ambush to confront enemies, they should invoke the corresponding divine names according to the stem and branch of that day so that the spirits accompany them on the journey and protect their persons. In this way all manner of malevolent affairs can be subdued, and wherever they go will be smooth and auspicious. If the year’s fortune holds calamity, one knocks the teeth (a common Daoist action for concentrating the spirit and performing the method), invokes the year and time of one’s natal destiny together with the divine names of the day, and continues these invocations throughout the year, thereby driving away all kinds of fierce misfortunes. The scripture states that persistently practicing this method can attain longevity. Those who follow the practice should, on the corresponding days, refrain from eating the meat of animals affiliated with that day’s phase; this is said to be most auspicious.

The method for avoiding injury from weapons is as follows: so long as one knows the characters of the Northern Dipper and of the sun and moon, one need not fear knives and swords. Regularly reciting the names of the five weapons is also said to possess miraculous efficacy. The knife is named “Dafang,” governed by the Xu star; the bow is named “Quzhang,” governed by Saturn; the arrow is named “Fanghuang,” governed by the Fire Star (Mars); the spear is named “Shishang,” governed by the Jiao star; the crossbow is named “Yuanwang,” governed by the Zhang star; the halberd is named “Dajiang,” governed by the Shen star. When battle draws near, softly reciting these names in prayer is said to produce clear results.

Another practice is to write “Chilingxiao” on the fifth day of the fifth lunar month. One may also, during a lunar eclipse, take a three-year-old toad, extract the so-called “eight characters” from beneath its belly, and then write them with the toad’s blood upon the sword one carries; this is said to be highly efficacious. Alternatively, at the moment of combat one may step in the direction of the Kui star, tread upon the Gang position, and simultaneously call upon the chiefs of the four directions, which is also regarded as effective.

There is another method: on the fifth day of the fifth month write out red spirit talismans together with several dozen of the Queen Mother of the West’s military-credence spirit talismans (traditionally said to drive away troops and avert disaster). These are all methods for avoiding military calamities. Mountains, whether high or low, all possess spirits. If one wishes to climb a mountain one must first choose an auspicious day and hour, then cut pieces of five-colored silk each five cun in size and fasten them to a large rock; whatever one seeks will then be fulfilled as desired.

If one fears tigers, wolves, mountain sprites and similar beings, one should wear the Yellow Spirit Seal (a protective talismanic seal) and the Jade Spirit Talisman; one may also burn ox horns or sheep horns. If one fears venomous snakes and the like, one should wear a centipede and musk, and also wear more than three liang of Wudu realgar; these creatures will then not dare to approach. One may further chant “Yikang enters the mountain and meets no tigers” and “Yifang enters the marsh and meets no snakes” while burning ox and sheep horns; tigers and wolves will not dare come near when one travels. This is a method of great auspiciousness. Another method is to retreat one hundred paces upon reaching the mountain foot, then walk backward another hundred paces before beginning the ascent; in this way all evil influences withdraw. Should one already have been bitten by a snake, place a little powdered realgar in the wound and chant “Yifang enters the marsh and meets no snakes”; it is said that healing occurs at once.

If one worries that ghosts and spirits in mountain and river temples may cause harm, one may constantly carry the Writings of the Three Sovereigns (Daoist talismanic texts), the Chart of the True Forms of the Five Sacred Mountains (Daoist diagrams depicting the topography of the Five Peaks), the Heavenly Water Talisman, the Upper Sovereign Bamboo-Envoy Talisman, the White Marsh Chart (a diagram recording knowledge of strange beasts and exorcism), the Record of the Nine Tripods, and similar items; evil influences will naturally recede. If one is able constantly to preserve the True One (holding fast, in inner cultivation, to the true Qi (vital energy) and original nature within the body), then Fulu (talismans and registers) and medicinal substances are no longer needed.

Bodies of water of any size are never easy to cross, and this is especially true of rivers, the Huai, and the sea. If one fears flood dragons, one may first smash a yingzi at the water’s edge, mix a little of the resulting powder with incense powder, stir the mixture into water in a vessel, and then wash the body with it; it is said that one will then have no fear of wind and waves. One may also practice holding the breath, gradually reaching one thousand respirations; over a long period one becomes able to remain in the water. If one obtains a Heaven-Communicating Rhinoceros Horn more than one cun long (legendary for its power to part water), carve it into the shape of a fish’s mouth, hold it in the mouth and enter the water; the water will then part three chi around one, allowing breathing while submerged.

In the muddy, damp regions of Jiangnan there are sand lice, water-crossbows and similar harmful creatures that pose great danger to people; one may wear fresh musk, spirit talismans and the Golden Elixir (Jindan) to avoid them. If one is able constantly to preserve the True One, it is said that no toxins or harms of any kind can invade.

The Shesheng Zuanlu (Compilation of Records on Nourishing Life) ends here.

Note: In the original text, the character mu (慕) may be a corruption of lu (录). Jiang (僵) may be a mistaken writing of yan (偃); chen (陈) may be a mistaken writing of lian (炼); re (热) may be a mistaken writing of ran (然); and zhe (者) may be a mistaken writing of ji (吉). All subsequent occurrences of the character jiang (僵) may likewise be in error.