《正一解厄醮仪》

When ordinary people encounter misfortunes in the course of their destiny, they may meet an inauspicious day in their natal year, find the Yuancheng (the stellar spirit associated with a person’s fate) unfavorable, or run into such calamities as the “Five Luo,” “exhaustion of calculations,” or “Yang Nine and Yin Eight.” They may also suffer from thieves, disputes and slander, illness, lawsuits and sudden disasters, loss of property, or find that their affairs do not go smoothly and they are beset by calamities and anxieties. In such cases one may, following ritual procedure, calculate the cause, establish a Zhaijiao (purification ritual) and present petitions, praying to dispel disasters, resolve misfortunes, and turn calamity into blessing.

The ceremony is best held on auspicious days associated with Taisui (the Great Year), one’s benming (natal destiny), Jiazi, Gengshen, or other favorable days. One sets up the Zhaijiao to pray to Siming (the Director of Destinies) and the Seven Stars of the Northern Dipper (Beidou), requesting that they dispel disasters for the person and extend their lifespan. The items required for the ritual should be prepared according to the social standing and family circumstances of the person concerned. The quantities given below are only approximate.

Six clean mats, one small table, six incense burners, twenty-four lacquer plates, forty-nine lamp dishes, and forty-nine lamp stands (implements for inserting or placing the lamps), each three chi five cun in length, are to be prepared; the lamps are used only at night and not during the day.

Five lengths of colored silk, each eight chi or longer, together with five lengths of blue-green silk of the same length, should also be made ready. The colors and quantities of cloth and silk may be adjusted according to actual need, or twenty-four sheets of paper may be used as substitutes.

Two small lei (small altar implements whose precise form is unknown) and twelve altar poles (long rods or fittings used to set up the ritual space), each one zhang two chi in length, along with twenty-four zhang of red cord for enclosing the boundary, complete the daytime furnishings; these are not used at night. Cloth may again be prepared as required, or twenty-four sheets of paper used instead.

One bronze qing (chime) and one large plate are also needed.

Altogether there are eleven categories of items. Once made, they may be kept for long-term use or borrowed from others.

The offerings consist of forty-eight dried jujubes, forty-eight chestnut kernels (the meats of shelled chestnuts), forty-eight pieces of each kind of seasonal fruit, forty-eight niantou (fried wheat-flour foods), forty-eight butu (wheat-based offerings), forty-eight miscellaneous cakes of each variety, three dou of millet rice, and rice-made offerings of various kinds, forty-eight of each. In addition, one liang of incense, half a dou of salt, one dou of fermented black beans, forty-nine lamps of oil, and the cooking utensils are prepared together. These offerings are used at night and not during the day. A bowl of pure water is also prepared. After the Zhaijiao (purification ritual of erecting an altar to make announcements and pray for the elimination of disasters) has ended, all thirteen of the above items must be completely distributed or given away.

Additionally, a hand towel of three chi and five cun, a quantity of cloth and silk taken according to actual need, 1,200 wen of zhenqian, one shi and two dou of mingmi (rice prepared according to ritual requirements for use in averting misfortune), and mingcai (ritual colored silks) calculated by age with one extra chi beyond the years of age, purple damask being of superior quality, are to be prepared. If the person is a scholar, colored silk of the corresponding color is selected according to his natal nayin (the Five Phases sound class of the birth year).

The above four items may be prepared at one's discretion according to actual circumstances, and after the Zhaijiao ritual they are all to be given as alms or distributed.

The jiao (a Daoist ritual of erecting an altar for sacrificial prayers) may be held at home or in other quiet places. If the altar is set up indoors, the altar space is square, each side measuring two zhang four chi, with four gates opened to the east, south, west, and north, each four chi wide, and three layers of railings surrounding it. The four gates are named respectively: due east the “Gate of Azure Yang,” due south the “Gate of Vermilion Brightness,” due west the “Gate of Luminous Yin,” and due north the “Gate of Mysterious Excellence.” Seats are laid inside the altar according to the five directions. An alternative method is not to set up railings but to enclose the altar boundary with three-colored ribbons around its perimeter.

A mat is placed five chi outside the southern gate of the altar. The ritual master takes his seat, with an incense table in front that may be covered with cloth or silk; incense tables may also be set in each of the five directions. Furnishings on the altar follow the directions: the eastern seat offers to the Five Emperors with five plates divided into five portions; the southern seat offers to the Three Deities with three plates in three portions; the western seat offers to the Three Terraces with three plates in three portions; the northern seat offers to the Six Jia with six plates in six portions; the central seat offers to the Seven Stars with seven plates in seven portions. Salt is placed on the left and fermented soybeans (or similar offerings) on the right; pure water is set on a small stand, while rice, coins, and colored silks are placed on the tables.

The spirit positions of the five directions are arranged according to the ranks of the deities, using colored mats as the divine seats. The colors from highest to lowest rank are purple, a secondary color, green, azure, yellow, and white. Azure cloth is spread in front of the colored mats, various colored silks are laid upon the offering cloths, and the offering plates are then stacked in layers. Vessels of gold and silver are finest, followed by bronze and lacquerware, with miscellaneous utensils used last.

Twelve lamps are set on each side of the altar, each three chi five cun high; an additional lamp stands before the ritual master’s table at two chi one cun. Attendants enter and exit through the eastern gate. First the protective objects (items used to safeguard the altar) are placed, then incense is burned, after which the offering plates are arranged. When circulating incense, one begins at the western end of the central seat and proceeds in turn through the east, south, west, and north.

Disciples stand to the east of the altar while the ritual master faces north and strikes the chime thirty-six times. He then stands upright, calms his mind and spirit, remains silently solemn, and ceases all noise; he visualizes the Four Beasts together with jade youths and jade maidens attending at his side. Next he knocks his teeth three times and recites the prayer, saying:

The Supreme Mysterious Primordial Five Numinous Lord Lao (Taishang Xuanyuan Wuling Laojun), a venerated Daoist deity, should summon the Meritorious Officers and Messengers (the divine clerks who convey memorials), the Dragon and Tiger Lords of left and right, the incense-bearing messengers, and the Three Black Orthodox Deities to immediately report and inform the Supreme Mysterious Primordial Dao Lord of the Three Heavens. I now light incense to perform a jiao ritual (Zhaijiao, a ceremony of erecting an altar to worship the gods and pray for the elimination of disasters and the granting of blessings) for a certain person, respectfully inviting the Seven Stars of the Northern Dipper and the Five Directional Emperor Lords, praying to dispel calamities and confer blessings and protection. May the pure vital Qi (shengqi, the primordial life energy of heaven and earth) of the eight directions enter my body, so that the submitted matters may swiftly reach above and be presented directly before the throne of the Supreme Jade Emperor of the Vast Heaven.

Then, remaining in a long kneel, one invites the deities, saying: In such-and-such country, in such-and-such year and month, on such-and-such day and hour at the beginning of the month, this minister so-and-so kowtows twice in reverence, respectfully inviting the First Tanlang Star of the Northern Dipper and the Second Star to come before the throne of the Supreme Deity.

Then, remaining in a long kneel, one invites the deities, saying: In such-and-such country, in such-and-such year and month, on such-and-such day and hour at the beginning of the month, this minister so-and-so kowtows twice in reverence, respectfully inviting the True Lords of the Seven Stars of the Northern Dipper: the First Tanlang Star, the Second Jumen Star, the Third Lucun Star, the Fourth Wenqu Star, the Fifth Lianzhen Star, the Sixth Wuqu Star, and the Seventh Pojun Star. May the True Lords of the Seven Stars each lead their attendant divine clerks to descend to the central seats of the jiao altar and receive the offerings of this jiao ritual.

Respectfully one invites the Upper Cauldron Lords of the Three Terraces and Six Stars (deities who preside over the stellar officials of heaven), each to lead their attendant divine clerks to descend to the western seats and receive the offerings of the jiao ritual.

Respectfully one invites the Five Directional Emperor Lords: the Azure Emperor of Nine Qi of the East, the Vermilion Emperor of Three Qi of the South, the White Emperor of Seven Qi of the West, the Black Emperor of Five Qi of the North, and the Yellow Emperor of One Qi of the Center. May the Five Directional Emperor Lords each lead their attendant divine clerks to descend to the eastern seats and receive the offerings of the jiao ritual.

Respectfully one invites the various venerable deities of the Southern Superior Directors of Destiny, Records, Longevity Extension, Increase of Life-span, and Crossing of Calamities (who respectively preside over the registers of fate, records, extending life, adding to the allotted years, and resolving misfortunes), each to lead their attendant divine clerks to descend to the southern seats and receive the offerings of the jiao ritual.

Respectfully one invites the Sixty Yin-Yang Deities of the Six Jia and Six Xun, including Wang Wenqing and others, together with their attendants, generals and clerks, jade maidens, and various numinous beings, to descend together to the northern seats and receive the offerings of the jiao ritual.

The ritual master prostrates upon the ground, visualizing the assembled deities gathering at their seats, then rises and bows again.

Incense is then offered and tea presented, performing the initial offering rite (the first presentation of sacrificial items in the jiao ritual).

The ritual master reports to the Seven Stars, the Five Emperors, Wang Wenqing and the Sixty Yin-Yang Deities, together with their attendants, generals and clerks, jade maidens, and various numinous beings: please all descend together to the northern seats and receive the offerings of the jiao ritual. The ritual master prostrates upon the ground, visualizing the assembled deities gathering at their seats, then rises and bows again.

Then incense is offered and tea presented, and the initial offering rite is performed (the first presentation of offerings).

Respectfully announcing to the deities of the Seven Stars (Qixing), Five Emperors (Wudi), Three Terraces (Santai), Destiny Records (Minglu), Six Jia (Liujia), and others: We humbly hope that all the deities will descend and partake of this Zhaijiao (purification ritual), a Daoist sacrificial ceremony for praying for blessings and averting disasters.

At present there is a devotee residing in a certain prefecture, county, township, and village, whose official rank, name, age, month of birth, and natal Heavenly Stems and Earthly Branches are as follows. His natal deity is Wang Wenqing, accompanied by eighteen attendant officials and affiliated with the first star of the Northern Dipper (Beidou), the Tanlang Star, whose Star Lord (Xingjun) is styled Lu Shenzi. This person was born into the mortal world; his daily conduct has often involved transgressions and faults, and he lacks sufficient fortune to avert calamities, thus inviting worries and troubles. In everyday actions his heart is filled with trepidation and his mind is uneasy, fearing only that this year he will encounter various declines and misfortunes: numerous deathly disasters gathering, punishments and killings descending, entanglement by the Eight Difficulties, harm from the Seven Injuries, ferocious deities attracting perils, and evil ghosts stirring up calamities. Should disaster strike on a certain day, there would be no means of relief.

He sincerely prays and seeks help, his situation evoking pity. Carefully selecting this auspicious hour today, in an open courtyard at a certain place, he performs worship and atonement according to the ritual procedures. Respectfully he has prepared the destiny silks and destiny rice for the purification fast, together with money, articles, and incense as tokens of faith, and has presented a written memorial to the Northern Dipper. Before the assembled deities he takes refuge with the Star Officials and unburdens his heart to the Court of the Heavenly Emperor. Now he respectfully offers these modest gifts to express a sincere heart, requesting that the descending True Deities accept the Zhaijiao, praying for grace and entrusting his life to the deities. We humbly hope the deities will bestow kindness and spread blessings, jointly attend the banquet, and gather in their divine radiance. (If the number of participants in the Zhaijiao is large, then write:) The names and natal affiliations of those taking part in the Zhaijiao are respectfully listed below. The disciple kowtows once more.

Then incense is offered, and the secondary offering rite is performed (the second presentation of offerings).

Once again I petition all the Divine Perfected: the disciple so-and-so, with sincere and diligent heart, earnestly implores the divine spirits for protection, to bestow grace upon so-and-so and eliminate all disasters and calamities of this year and the coming year.

I earnestly request the dispelling of the Green Plague and Green Calamity of the East, namely the disasters corresponding to the Wood Phase of the three months of spring; the dispelling of the Red Plague and Red Calamity of the South, namely the disasters corresponding to the Fire Phase of the three months of summer; the dispelling of the White Plague and White Calamity of the West, namely the disasters corresponding to the Metal Phase of the three months of autumn; the dispelling of the Black Plague and Black Calamity of the North, namely the disasters corresponding to the Water Phase of the three months of winter; and the dispelling of the Yellow Plague and Yellow Calamity of the Center, namely the disasters corresponding to the Earth Phase at the transitions of the four seasons.

I also earnestly request the dispelling of disasters related to natal destiny, the current year’s progression, and the birth embryo, as well as misfortunes arising from the mutual overcoming of sun and moon, the Five Phases (Wood, Fire, Earth, Metal, Water), and unfavorable Nine Palaces; the dispelling of various baleful influences, and ill fortunes associated with heavenly allotment, the Year Star, the Three Punishments, the Six Harms, the Five Nets, and exhausted fate calculations.

I earnestly request the dispelling of misfortunes such as encountering calamities while traveling abroad, unfulfilled requests, unsuccessful affairs, poor crop harvests, and insufficient silkworm and mulberry yields; the dispelling of disasters from robbery and plunder by thieves and violent persons, and loss of wealth; the dispelling of lawsuits and disputes, imprisonment, and misfortunes from punishments and laws; the dispelling of crises caused by circulating epidemics, malaria, stroke, and various diseases and pains; the dispelling of disasters of being wounded by blades in military campaigns, trapped by mountains and rivers, or drowning; the dispelling of baleful influences brought by the newly deceased in all four directions and at various hours, as well as male-female pouring killings, breaking shots, and similar ill fortunes; the dispelling of injuries from tigers and wolves, poisonous insects, snakes, flood dragons, bees, and scorpions. All such disasters and calamities, I earnestly request the divine spirits to eliminate.

Should one suffer from being enveloped by the Heavenly Net and entangled by the Earthly Web, with the Six Spirits causing hauntings and the Nine Uglies bringing disasters, or being harmed by baleful forces such as suppression killings, mutual overcoming, and clashes, even if yearly fortune is nearing its end and calamities are profound, I also earnestly request the Heavenly Officials to bestow boundless grace, send down blessings like sweet rain, look upon the sincere heart, and swiftly grant fortune. May disasters dissipate and misfortunes subside, as if withered wood were to flourish again and decayed bones were moistened. The disciple is willing to receive the profound grace of protection from the sagely and luminous divine spirits.

If this is an Upper Memorial (a Daoist ritual document submitted to the Heavenly Bureau), then say: “Your minister now respectfully presents one copy of a certain memorial on behalf of so-and-so, submitting it to the Heavenly Bureau. Please first dispatch the Merit Officers and messengers so that the memorial may be transmitted in a timely manner. I earnestly request the honored deities to look down and examine it. The disciple bows again and hereby respectfully announces this.”

Afterwards the area is swept clean and food offerings are set out, and the rites of sending forth the officials (chuguan) and presenting the memorial (shangzhang) are performed. When these rites are finished, incense is offered once more and the final dedication—the last sacrificial offering—is carried out.

Once again the Bright Stars, the Northern Dipper (Beidou), the Three Terraces (Santai), the Five Emperors, the Director of Destinies (Siming), the Director of Records (Silu), the Six Jia (Liujia) and the other deities are respectfully invited. With utmost sincerity I invite all these sagely luminaries to descend. Though the banquet may not be sufficiently pure and the offerings quite meager, we still trouble the honored gods to grace us with their presence, to bestow their gracious regard, and to send down blessings upon all living beings.

We earnestly request that the deities widely extend their grace, eliminate for us a thousand faults and ten thousand sins, restore dreams to truth and correctness, and still calamities. May the Northern Dipper (Beidou) dispel the perils of death and the Southern Palace (Nangong) increase our span of life; may the true spirits of the Five Emperors protect us together and the divine officers of the Six Jia constantly come to our aid, so that whatever we undertake proceeds smoothly and whatever we seek is fulfilled as wished.

If one seeks official office, may rank and grade be advanced, administration succeed with dignity and order, the blessings bestowed by Heaven be long enjoyed, the recognition of the sovereign be received, fame be spread abroad, and talents find their proper expression.

If one seeks peace in the household, may the dwelling be quiet and secure, the family safe, the home prosperous and fortune flow smoothly; may the Five Dragons stand guard, the Six Consumptions (liuhao, malefic spirits that waste wealth) not arise, children be upright and virtuous, and the family enterprise flourish.

If one is a cultivator of the Dao, may the Six Penetrations (liutong, the supernatural abilities spoken of in Daoism) reach far and deep, the four directions be harmonious and clear, wisdom and cultivation mutually enhance one another, and spiritual power be free and at ease; may the name be recorded in the Jade Calendar (yuli) and inscribed upon the Golden Tablets (jinjian), receiving the reverence of all beings and also the respect of Heaven and the human world.

If one is afflicted with illness, may the places of pain and suffering be relieved, the Qi (vital energy) of the five viscera flow unobstructed, the joints throughout the body be harmonious, ghosts and toxins be dispelled and evil poisons scattered, cold and heat recede, the body return to balance, and the viscera be at peace.

In sum, may we receive the boundless divine power and protection of the luminous deities, be widely sheltered, and obtain profound grace. The disciple bows once more and respectfully reports this.

Proclaiming the memorial text, respectfully sending off the deities

Respectfully it is said: The deities have descended, their response swift; now the rites of gratitude are complete and the incense offering has concluded. May we receive the boundless divine power and protection of the luminous deities, be widely sheltered, and obtain profound grace. The disciple bows once more and respectfully reports this.

Proclaiming the memorial text, respectfully sending off the deities

With reverence we declare: The deities have descended, received the offerings according to the prescribed rites, and responded with swift efficacy. The rites of thanksgiving have now been completed, and the offering of incense has likewise concluded. The deities are joyful, and all those assembled share in this pleasant mood. As the banquet draws to a close, the deities still linger a little longer; now the cloud chariots have their reins and harnesses prepared, and the feathered carriages hesitate, not yet departing. Yet time slips by easily, and we dare not delay. Celestial officials of the upper realms, please ascend and return to your palaces; earthly spirits of the lower realms, please each return to the places under your jurisdiction. All that was previously petitioned and reported has been fully transcribed in the memorial documents; we earnestly request that the deities examine them and accept them. We give thanks for the grace bestowed as the deities mount their carriages to depart, and we pray that they continue to extend their generous compassion. This official, together with the disciples, once more kowtows in reverence, respectfully escorting the divine carriages on their way.

Restoring the Incense Burner

Incense Official Envoys, Left and Right Dragon and Tiger Lords, and Incense-Bearing Envoys: please cause within the jiao altar (the ritual platform where the Zhaijiao (purification ritual) is performed) to naturally arise such numinous wonders as golden liquor, elixir essence, and numinous mushroom sprouts, so that fragrant aromatic Qi (vital energy) spreads and fills the space. May a hundred numinous spirits gather before the incense burner. Please cause that after so-and-so has established this jiao offering, disasters are eliminated, misfortunes are overcome, and blessings and grace are received. May the immortal youths and jade maidens of the ten directions guard the incense smoke, conveying the matters reported by this official upward and delivering them directly into the presence of the Jade Emperor of Vast Heaven.

After the ritual has concluded, the host takes out the natal star chart (the star plate associated with one’s year of birth and allotted fate) and kowtows once again; the offerings in the plate are eaten, and whatever remains is likewise auspicious. The jiao plate beneath it may be presented to the Earth God; the host may also set up a separate plate outside the altar.