《正一醮墓仪》

Whenever ancient graves have collapsed or become damaged and require repair, or when a family's fortunes are unfavorable and the earth's Qi (vital energy) is in turmoil, causing descendants to fall into poverty, suffer loss of property, encounter unexpected calamities, and find that all affairs go awry, offerings should be made to the mountain, river, and earth spirits surrounding the cemetery, praying that the deceased may rest in peace. In this way one may pray for the safety of descendants and for all undertakings to proceed smoothly and auspiciously.

The items required for the ritual comprise thirty-five fine mats (dried thatch grass may be substituted if mats are unavailable), two large mats, one liang of incense, one small table, four incense burners, thirty-five small plates, five sheng of broomcorn millet rice, three sheng of japonica rice and one sheng of foxtail millet rice, seventy walnuts, thirty-five dried jujubes, one sheng of chestnuts and thirty-five cakes, together with pure water, a knife and a hoe. Four bamboo poles, each one zhang two chi in length, are prepared for use in the ceremony, along with one lacquered plate, a small cord three zhang six chi long, one bronze mirror, one dou two sheng of salt and one dou two sheng of fermented soybeans (a fermented bean product).

These items may be prepared according to the family's financial means and circumstances.

On the left side of the road near the cemetery, the ground is leveled to set up an altar. The altar is square, with each side measuring three zhang and six chi, and a marker pole is erected at each of the four corners. In the center of the altar, the spirit seats of the Five Direction Gods (deities who guard the five directions) are arranged sequentially, while the spirit seats of twenty-four deities are set around the periphery. Outside the altar, Qianmo seats (seats for offerings to deities related to field paths, rural roads, and territorial boundaries in the countryside) are placed in the four directions. To the left in front of the tomb, a Tingzhang seat (a seat for offerings to the Tingzhang, the deity of local grassroots administrators) is established, and to the right a Zhangren seat (a seat for offerings to the Zhangren deity).

In front of each spirit seat, a fine mat and a plate of offerings are placed. The zhenbi qianwu (currency, silks, and goods used for the sacrifice and to pacify the tomb) may be prepared in quantities according to the conditions of the time, but they must comply with the numerical regulations of the Five Phases (Wuxing: Wood, Fire, Earth, Metal, Water), the Four Corners (Siwei, the four intermediate directions of southeast, southwest, northwest, and northeast), and the Heavenly Stems and Earthly Branches; they must also be clean and new, without any defilement. The site should be cleaned and all items prepared the day before the ritual. On the day of the ceremony, the offerings are placed in the southeast of the altar; the chief officiant stands to the south of the altar, the prayer reciter stands to the southwest, and the disciples stand to the east. The ritual attendants ascend the altar, spread the silks and currency, present the offerings, and place incense burners at the four corners within the altar.

The ritual begins by offering incense, followed by performing bows, and then kneeling to recite the prayer text. Ordained monastic Daoist masters need only sit upright and are not required to perform the bows.

On this day of such-and-such year, month, and date, I, [Name], of [prefecture, county, and village], respectfully report to Hou Tu (the spirit who governs the earth), the deities of the Five Directions and Five Phases (Wuxing), as well as the hundred spirits of the local mountains and rivers, and the gods of this family’s tombs and tomb paths:

In former times, tortoise-shell divination and yarrow-stalk milfoil were used to select an auspicious site, and our deceased ancestors were buried amid these mountains and waters. Around the graves stand the Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise (the four directional spirit-beasts that traditionally guard tombs in fengshui), supporting one another on left and right and facing one another from front and back. Thus the burial ground was established and the tomb paths put in good order, that the ancestors might dwell in peace amid these mountains and waters for a thousand and ten thousand years.

Yet the years have grown distant, and the graves have gradually fallen into desolation. Perhaps the guardian spirits of the four directions have neglected their posts, and the Eight Generals (the divine generals who protect the burial ground) have nothing upon which to rely. The spirits of Haoli (the legendary dwelling-place of the dead) have not sent down their protection. Of late the household has fallen into hardship and ill fortune; all affairs have declined and been depleted, and whatever we undertake yields no good result. What we were to receive we have instead lost; what was about to succeed has ended in failure. Wealth has scattered, lawsuits have arisen, the harvest of the fields has been poor, the silkworms and mulberry have failed, descendants have died young or been injured, and official careers have seen no advancement. Sorrow deepens day by day, and truly we know not how to cope.

Therefore, on this day we have carefully prepared modest gifts and various offerings, set out the sacrificial items, and presented our sincere hearts. We respectfully invite the deities of Hou Tu, the Elder of the Mounds and Tombs (the spirit who governs the graves), the Twenty-four Merit Officers (Gongcao, the divine clerks who transmit celestial commands and assist in affairs), and the spirits who convey messages along the field-paths and boundaries, all to lead their attendant hosts to descend to their respective places, take their seats in order, and partake of the offerings presented. This disciple bows once more.

Next, incense is offered, tea is presented, and wine is poured.

We respectfully report once more to Hou Tu and the assembled deities: Our household is the descendants of our forebears, inheriting the family estate generation after generation. We fear that the mountain tombs and residences of the dead are not at peace, and we also worry that the lineage may lack successors. Now we respectfully present this cup of wine…

We respectfully report to the Earth Goddess Houtu and all the spirits: We are the descendants of our ancestors, succeeding to the family estate through the generations. We are concerned that the graves and residences may not be secure, and we also worry that the clan may have no heirs to continue the line. Therefore, on this day we sincerely establish a jiao (hold a sacrificial ritual), earnestly requesting that the deceased may enjoy peace in the netherworld and that descendants may receive blessings and prosperity in times to come.

May this hillside grow lush with plants and trees, flourishing year after year and prospering through successive generations; in accord with the timing of Heaven and the principles of Earth. On the left it is accompanied by the Golden Coffer (symbolizing plentiful treasures), on the right it is attended by the Jade Hall (symbolizing wealth, honor, and auspicious joy); the men and women of the family each find their proper place, and all affairs proceed smoothly. May wealth gather from the five directions; may the living descendants attain riches, prominence, and promotion in official positions, with the household flourishing, children upright and virtuous, fields producing abundant harvests and silkworm cultivation thriving; possessions accumulated like mountains, precious treasures sufficient, carriages and horses passing to and fro without interruption, granaries and storehouses stable and full to overflowing, abundance without end. May the deceased receive this grace and extend blessings to their descendants. The disciple bows again.

Incense is then offered and wine presented.

Just now we have sincerely and respectfully invited the spirits, presented the aroma of incense and the wine, and stated our thanks. Although the offerings are slight, our hearts regard them with the utmost reverence; we look to the spirits to generously bestow their grace and accept our modest sincerity. Now, performing the rite of two bows and three expressions of thanks, we present these items used for pacifying and expressing gratitude. Since we have received the acceptance of the spirits, we respectfully ask that they put their ceremonial escorts in order and each return to their own places; we further request the Road Generals (the divine generals who guard the roads) to look before and after, dispersing any wandering evil spirits and preventing them from disturbing Haoli (referring to the graves and the realm of the netherworld), so that the tombs may remain forever at peace, later descendants may flourish, and blessings may continue without interruption. These prayers are carried out according to the Keyi (liturgy). We bow again.

After the ritual ends, the mats and other items used for the tomb sacrifice should be buried at the southeast corner of the altar; a mat is spread in front of the tomb, and the food trays are turned to face the deceased in offering. Once the invocatory recitation is finished, the sacrificial items are fully dispersed and disposed of. Whenever a “Pingshou day” is encountered, it is not suitable to hold the tomb jiao ritual.

The Grave Gods (the spirit-killers corresponding to the taboo directions of burial grounds) occupy the zi, yin, mao, chen, shen, xu, and hai directions in the first lunar month; the zi and hai directions in the second month; the mao, si, wu, shen, xu, and hai directions in the third month; the si, wu, wei, xu, and hai directions in the fourth month, with the fifth month the same as the fourth; the chou, mao, chen, si, wei, and hai directions in the sixth month; the yin direction throughout both the seventh and eighth months; the zi, chou, yin, chen, wei, and xu directions in the ninth month; the mao, xu, and hai directions in the tenth month; the zi, mao, chen, wu, wei, shen, you, xu, and hai directions in the eleventh month; and the chou, yin, mao, chen, si, and hai directions in the twelfth month. Here zi, chou, yin, and the rest are the twelve earthly branches, which are also used to indicate directions.

Violating the taboos in these directions brings misfortune and calamity, even endangering one’s life. If one remains more than fifteen paces away from the burial ground, this particular taboo does not apply; even so, offerings at the graves must still be avoided on those days.