《正一醮宅仪》

Whenever a household suffers depletion of wealth, death or loss of cattle and horses, poor yields from fields and silkworm mulberry, illness among family members, or annual visitations of the five epidemic qi (the five plagues or seasonal epidemic vapors), as well as disturbances caused by dogs, rats, insects and ants, or when the earth spirits of the five directions and twelve double-hours have been offended, resulting in scattered property, unfavorable family fortune and unfulfilled wishes, an auspicious wangxiang day (a day when the Five Phases are vigorous and suitable for ritual) in one of the four seasons may be chosen to perform a jiao offering.

The required items include six pure mats, twelve arrows, twenty-four zhang of hemp cord, and six zhang each of blue-green, red, white and black cloth; nine lamps together with nine bamboo lamp-posts each two chi five cun long (lamps are not used in the daytime); one large table and five small tables (if small tables are lacking, five incense burners plus one liang of incense may be substituted); five lengths of colored silk—eight chi blue-green, seven chi red, nine chi white, six chi black and five chi yellow; three hundred fifty coins, a five-chi towel and thirty-five lacquer dishes; seventy dried jujubes, one sheng of chestnuts, seventy walnuts, three dou of cooked millet, three dou of mixed rice, seventy twisted-dough pieces, thirty-five thin pancakes, one dou of cooked wheat, one dou of fermented soybeans, one dou of chestnut rice, one dou of japonica rice and five dou of rice. Also needed are four mirrors, four bamboo posts each three chi long, one large platter, thirty-two sheets of paper and one jin each of the five-colored pigments (blue-green, red, white, black and yellow).

These items may be prepared in quantities suited to the household’s means. The foods are placed in the dishes as offerings.

When the jiao offering is performed, an area two zhang four chi square is marked out in the central courtyard of the residence to serve as the altar ground. The Heavenly Gate, Earthly Door, Human Gate and Ghost Gate are arranged according to the directional positions of the four seasons and marked with arrows; the thirty-two sheets of paper together with one jin of each of the five-colored pigments are placed directly facing the front of the altar.

In the center of a residential courtyard a Jiao altar is established as the ritual platform for prayers of invitation and sacrificial announcements. The altar ground measures two zhang and four chi on each of the east, west, south and north sides. On the four sides, according to the directional positions of the four seasons, the Heavenly Gate, Earthly Door, Human Gate and Ghost Gate are opened, each marked with an arrow and tied with silk ribbons of colors corresponding to the respective directions. The altar field is enclosed by three layers of railings, with two lamps placed beside each gate and one lamp set before the ritual master’s table.

Inside the altar, seats for the deities of the five directions are arranged according to those directions, with colored silks and coins displayed in accordance with the colors of each direction. A Kitchen God seat is placed on the north accompanied by black; a divine seat on the south accompanied by red; a divine seat on the east accompanied by cyan; and an Earth God seat on the west accompanied by white. Seats for Gongcao and Zhubu are also set on the south accompanied by red; a Zhifu seat on the north accompanied by black; a Zhangren seat is suitably placed on the west accompanied by white; and a Congguan seat on the east accompanied by cyan. Individual seats are further arranged at the four corners and at the twelve Chen positions corresponding to the twelve earthly branches, each provided with a small mat.

Food plates are placed before the five-directional deity seats and the Zhifu seat, as well as before the remaining two seats. Incense is offered in the five directions, and five-colored coins and silks are arranged according to the numbers of mutual generation and completion of the Five Phases: eight cyan portions in the east, seven red in the south, nine white in the west, six black in the north and five yellow in the center.

The scale of offerings varies with the status of the sponsor. Those of feudal-lord rank and above employ five-colored precious jade bi discs, while those of ministerial rank and below use stone measured by weight. Colored silks are supplied in bolts for feudal lords and above, in zhang measures for ministers and grand masters, and in chi measures for scholars and commoners. Coins number in the thousands for feudal lords and above, hundreds for ministers and grand masters, and tens for scholars and commoners. Dragons fashioned from five metals may also be placed on the altar according to the five directions, together with the five grains: wheat in the east, millet in the south, rice in the west, beans in the north and foxtail millet in the center.

A mat and table are set five chi south of the altar to serve as the ritual master’s seat, the table covered with a cloth. The ritual master enters and exits through the Earthly Door in the southeast.

Coins and silks are first presented, followed by the food offerings. After incense is burned two bows are performed, after which a brief pause is observed. The invocation specifies that ordained ritual masters remain seated and do not perform the bowing rites.

The invocation text reads: On a given year, month and first day of the date, a certain official or individual of a certain prefecture, county, township and village carefully selects an auspicious day, observes fasting and bodily purification, respectfully and solemnly orders both interior and exterior, and with a heart of utmost sincerity cleanses the residence, establishes a pure altar field, prepares the sacrificial offerings, incense table and tokens of faith, with all fresh offerings now fully arranged.

We respectfully invite the Eastern House God, the Azure Earth General, who commands the various deities of the east associated with Jia-Yi and Yin-Mao. The Zhifu together with the ceremonial attire are entirely cyan; we request that they descend upon the eastern seat.

Respectfully invite the Southern Household God, the Red Earth General (the spirit general who guards the southern part of the residence), to descend and take the southern seat. Command the General to preside over the southern directions corresponding to Bing, Ding, Si, Wu and so forth, with all ceremonial retinue and garments in red.

Respectfully invite the Western Household God, the White Earth General, to descend and take the western seat. Command the General to preside over the western directions corresponding to Geng, Xin, Shen, You and so forth, with all ceremonial retinue and garments in white.

Respectfully invite the Northern Household God, the Black Earth General, to descend and take the northern seat. Command the General to preside over the northern directions corresponding to Ren, Gui, Hai, Zi and so forth, with all ceremonial retinue and garments in black.

Respectfully invite the Inner Household God, the Yellow Earth General, to descend and take the inner seat. Command the General to preside over the inner directions corresponding to Wu, Ji, Chen, Xu, Chou, Wei and so forth, with all ceremonial retinue and garments in yellow.

Further respectfully invite the Bagua (Eight Trigrams) of Qian, Kun, Zhen, Xun, Kan, Li, Gen and Dui, together with the seasonal spirits of the Four Meng, Four Zhong and Four Ji; the spirits who govern the year, month, day and hour; the stellar gods and spirit-killers such as Xing, Sha, De, He, Jian, Yan, Chong and Dui; Taisui, Taiyin and the various Great Generals; the Door Minister and Household Commandant, the Well, Stove and Hidden Dragon, the Courtyard, Hall and House Officials, as well as the Seven Gods of the residence and the various official subordinates belonging to Yin-Yang, all to take their seats according to their respective positions, receive the disciple’s sincere reverence, and jointly feast and celebrate. The disciple bows once more and respectfully reports.

Incense, tea and wine are then offered.

I respectfully announce to the Five Directional House Gods, the Five Earth Generals, and all the divine officials of the dwelling: This disciple, so-and-so, was born with a destined affinity, relying on this house to reside, receiving the protection of Heaven and Earth, and thereby able to live in the human world. I sustain daily life through water and fire and nourish myself with grain.

Since taking up residence in this house, as the sun and moon have cycled, many years have already passed. Having received peace and auspiciousness, I have always held this gratitude in my heart. Yet some have said that in recent years the household’s fortune has been unfavorable, wealth has been wasted without cause, and whether men or women, old or young in the family, none have enjoyed bodily well-being; moreover, evil spirits have wrought harm, attracting the ghosts of the Five Plagues and Six Untimely Deaths, who gather in the house and linger without dispersing.

Now I respectfully follow the Keyi (liturgy) and ritual regulations transmitted by the former sages, choosing this auspicious and fortunate day, with a sincere heart and calm mind, sweeping the courtyard and halls, burning incense and arranging the positions, respectfully inviting the numinous deities to descend. I first confess my faults, apologize and repent of my transgressions, praying that the deities bestow blessings and protection. I have prepared fragrant and delicious offerings such as cakes and fruits, respectfully presenting them to the Five Directional House Gods, the Five Earth Generals, and all the divine officials of the house. I humbly wish that all the deities descend together and partake of the offerings.

This disciple kowtows once more and respectfully reports.

Incense and wine are then offered.

The “Five Directional House Gods” and “Five Earth Generals” are deities who guard the residence and the land; “house Jiao” is a Daoist sacrificial ritual performed for a dwelling, typically involving sweeping, incense burning, arranging offerings, and prayers, in order to secure the home and dispel calamities.

Respectfully I report to all the deities: This disciple's residence may have offended the deities governing the directions when pillars were first erected and beams set during its original construction, or during later repairs and alterations after occupancy, or through relocation. It may also have violated household taboos in matters of marriage and burial, or incurred faults by killing living beings within the house, defiling the dwelling, or through cursing and abusive speech.

Thus it may have transgressed the taboos of the gods of heaven and earth and Yin-Yang in all four directions and eight quarters, the Qi (vital energy) of the Five Earths (the terrestrial fortunes related to the land), and the gods of punishment and depletion (deities presiding over injury, punishment, and loss). It may also have clashed with the destinies of the household's men and women, young and old, as well as those of the livestock such as cattle and horses. Living here, the heart is often filled with worry and fear. Now this disciple has prepared modest gifts, respectfully atoning for past faults and presenting various offerings, praying that the assembled gods may be at peace.

I earnestly request that all the deities bestow auspicious blessings and generous grace, dissolving all such offenses together, so that the family members remain healthy and free from plagues and poisons; above, obtaining harmonious heavenly timing, below, receiving suitable earthly Qi. May the Azure Dragon (the divine beast guarding the East) secure the left, the White Tiger (the divine beast guarding the West) reside on the right, the Vermilion Bird (the divine beast guarding the South) protect the front, and the Black Warrior (the divine beast guarding the North) defend the rear; may the Five Phases (Wood, Fire, Earth, Metal, Water) each occupy their proper positions, the directional deities peacefully guard their quarters, the Dragon God suppress and protect the residence, evil Qi disperse, thieves remain distant, and disasters be eliminated. After atoning for and resolving the offenses, may myriad blessings and auspiciousness descend. This disciple bows again and respectfully reports.

Incense and wine are offered.

The disciple once again reports to all the Divine Lords: Today I sincerely pay homage to the various deities and earnestly request that the spirit officials broadly bestow their grace, dispatching the Zhifu of the Five Directions (the spirit officers who respectively govern the five quarters) to expel from the dwelling the Five Emptinesses and Six Consumptions (evil influences that deplete the household and dissipate its wealth), flying corpses and wicked demons, the Qi (vital energy) of seasonal epidemics, as well as powerful evils both inside and outside, ghostly hauntings of itinerant sojourners, and the baleful sha afflicting men and women. May these calamities recede a thousand li away; should an Earth King stir up trouble in the residence or black Qi arise, may they likewise subside and vanish of their own accord.

I earnestly request that the Azure Dragon descend to guard the eastern sector of the dwelling and eliminate the cyan-colored calamities of the east; open the Wood Gate and attract the five grains, gold, silver, and treasures of the east. I earnestly request that the Vermilion Dragon descend to guard the south and eliminate the vermilion-colored calamities of the south; open the Fire Gate and attract the silk floss, colored silks, and treasures of the south. I earnestly request that the White Dragon descend to guard the west and eliminate the white-colored calamities of the west; open the Metal Gate and attract the gold, jade, and precious treasures of the west. I earnestly request that the Black Dragon descend to guard the north and eliminate the black-colored calamities of the north; open the Water Gate and attract the fish, salt, oxen, horses, and treasures of the north. I earnestly request that the Yellow Dragon descend to guard the center and eliminate the yellow-colored calamities of the central palace; open the Earth Gate and attract the money, cloth, silks, and precious treasures from the four directional corners. The “opening of the gates” here is a symbolic expression used in the ritual, intended to welcome the corresponding auspicious goods of each direction.

May the spirit dragons of the five colors guard the five directions. After the offering of thanks, may the household deities rest in peace, the Door Officials and Gate Wardens (the spirits who protect the portals) stand guard over the family gates, restrain the hundred ghosts and prevent them from approaching, so that inauspicious misfortunes dissipate and blessings and emoluments gather. May the place where the disciple resides remain secure and enduring, the men and women worthy, virtuous, and intelligent, the old and young peaceful and auspicious; may evil words and slanderous speech vanish into the obscure darkness. May the entire household constantly obtain the Five Blessings, preserve the fortune and emoluments bestowed by Heaven, and enjoy longevity without limit; may the six domestic animals thrive, the five grains yield abundant harvests, financial fortune flow smoothly, storehouses stand full, official advancement be granted, sericulture flourish, descendants multiply, and the household prosper.

May the entire family receive the protective grace of the spirits, be enveloped throughout life in the virtue of the deities, have every request fulfilled as wished, and be widely showered with blessings. The disciple once again kowtows and respectfully reports.

Next, the food is scattered in the four directions outside the altar space. One then solemnly performs the rites of thanksgiving three times, wishing that everyone present obtains abundant offerings. The various luminous deities are respectfully invited to each return to their own divine palaces, and the gods of the household to each resume their duties. The gods are earnestly requested to continue bestowing grace and descending blessings, just as previously prayed. After the rites are finished, two more bows are made.

After the ritual has ended, the food and drink offered to the deities of the five directions are buried in the five directions of the residence; the offerings for the door position are buried beside the hinge of the main door, and the remaining food from the plates is taken to be distributed.