《要修科仪戒律钞》Vol. 3

After making these arrangements, one must understand the ways of human beings and spirits in order to act independently. The Lord Lao said, “Heaven’s net is vast. Though its mesh seems wide, nothing escapes it.” Having accepted the host’s invitation to hold a purification rite and offer sacrifices, how can one simply wait for wrongdoing and calamity to arrive? I hope each of you will consider this carefully and understand the principles involved.

The Taizhen Regulations say: “After the officiant in charge of the purification rite has received the announcement, they must not speak with outsiders. Anyone who violates this rule will be subject to the second-degree penalty.” The regulations stipulate that on the day of the rite, one must be quiet and still, visualize the spirits, and focus one’s thoughts on the Great Dao. A sign should be placed at the gate to turn visitors away and separate the inner and outer spaces.

The Regulations of the Thousand Zhen say: “The household hosting a purification rite should clean the inside and outside of the house three days before the rite begins. A tall ritual marker should be set up in front of the gate to announce the rite and inform visitors. This will keep people who eat meat or pungent foods from entering unawares, while those who come in reverence and faith will approach with solemn respect.”

Notes on the Chief Lecturer

When conducting a purification rite and leading the assembly, one should first recite the sequence of the liturgy so that everyone understands the proper etiquette for advancing and withdrawing, and establish the times for the morning and evening rites. The Ceremonial Forms for Establishing a Purification Rite says that the chief lecturer’s duties are to explain the orthodox regulations and scriptures and clarify each person’s responsibilities. The times for performing the Dao, along with the forms and conduct for bowing and reciting scriptures, must also be properly arranged. First beat the ritual drum, then lead the assembly. Everyone should follow the prescribed forms and respectfully heed the recitation.

When conducting a purification rite, the chief lecturer must be capable and well informed. First, consult with the ritual master; second, understand the host’s intentions; third, set the times in advance; and fourth, beat the drum and sound the bell. Consulting with the ritual master means first learning the master’s plans and jointly deciding what should and should not be done. One must not act on one’s own judgment or direct the congregation independently. Understanding the host’s intentions means discerning the purpose of the rite. If it is held for a celebration, the participants’ bearing should be dignified and joyful, so that the assembly may share in the happiness. If it is held because of illness or hardship, the emphasis should be on earnest and sincere devotion. One must also decide in advance whether the Dao will be performed three or six times a day. The Brief Text on the Golden Register says that the six daily observances take place in the morning, at midday, at sunset, at nightfall, at midnight, and at cockcrow; the three daily observances take place in the morning, at midday, and at nightfall.

The Jinlu Jianwen says that ritual practice—such as chanting scriptures and bowing according to the rites—may be scheduled at six times: morning, midday, sunset, the deep quiet of night, midnight, and cockcrow. If the rites are performed three times a day, they are held only in the morning, at midday, and in the deep quiet of night.

The Taizhen Ke says that a purification rite performed on someone’s behalf should be held three times a day, to help that person escape hardship and urgent danger, repent of their transgressions, and dispel calamities. To pray for blessings on someone’s behalf, one should chant scriptures, sing hymns, and offer prayers throughout the day and night, without lying down to rest. If the body and mind grow weary after several days in succession, rest may be taken in shifts. But activities such as reading scriptures and explaining precepts must continue without interruption, day and night. During ritual practice, everyone must follow the same rule, with no lapses.

If the ritual officiant becomes ill, they should inform the assembly, which should then leave the ritual hall. The hall is a solemn and quiet place, and must not be used for recuperation. Anyone who is ill should stay in a separate room and avoid making noise in the hall. If their condition allows them to remain in the ritual, they should enter the hall and sit upright and composed, without slumping or dozing. Members of the assembly should discreetly encourage and correct one another, without resorting readily to punishment; inconsistent punishments can obstruct the response of prayer. In ordinary practice, they should learn and follow the rules for correction and discipline, so that everyone inside and outside the assembly observes the same standards, and those who are confused may reform and come to understand what is right. Teachers must not punish their disciples arbitrarily, and disciples should not argue after being disciplined. If a punishment is truly unjust, they may make a brief appeal and explain their concerns, but must not speak abusively, for abusive words only breed resentment. Both teachers and disciples are subject to the principles of the Five Phases (Wood, Fire, Earth, Metal, Water).

When the rites are performed three times a day, one rests after midday and rises again at the hour of Shen (about 3–5 p.m.); after midnight, one rests and rises again at cockcrow. At all other times, scriptures should be explained and chanted. When the rites are performed six times a day, one rests after midday and rises again at the hour of Shen; rests after dusk and rises again in the deep quiet of night; and rests after midnight and rises again at cockcrow. This divides rest into three periods; at all other times, scriptures should be explained and chanted. The assembly should gather body and mind, focus on the mysterious Dao, and follow the ritual forms in every action.

Drums and bells are sounded during rituals to summon the immortals and gather the sacred spirits. There are two kinds of ritual drum: one is made by knocking the teeth together, the other by striking the metal bell and jade chime.

Regarding the knocking of the teeth, the Weiyi says that one should first sound the ritual drum, then summon fellow practitioners. The number of rounds of tooth-knocking varies according to the rite: three, seven, nine, ten, twelve, twenty-four, thirty-six, forty-nine, seventy-two, or eighty-one. The Preface to the Scripture of Lord Lao says to knock the teeth three times and swallow saliva three times. The Shengxuan Jing describes methods using seven, twelve, or twenty-four rounds of tooth-knocking; the Shengshen Zhang describes nine rounds; and the Duren Jing says that thirty-two rounds can reach the thirty-two heavens. The Shengxuan Jing also says that the Celestial Master (Tianshi) faces west and knocks the teeth forty-nine times, while the Most High faces east and knocks them seventy-two times. There is also a method of knocking them eighty-one times.

The Shangqing Badao Miyanyan Jing explains that tooth-knocking has three forms. Knocking the teeth on the left is called “striking the Heavenly Bell to subdue”; knocking the teeth on the right is called “sounding the Heavenly Chime”; and knocking the upper and lower front teeth together is called “solemnly sounding the Heavenly Drum.” When confronted unexpectedly by danger or ill omen, one may knock the Heavenly Bell thirty-six times. To pass through danger, ward off evil spirits, or perform a mighty divine blessing, one may knock the Heavenly Chime. To visualize and contemplate the Dao, seek the true Dao, or summon numinous spirits, one may knock the Heavenly Drum. Tooth-knocking may look like a single action, but it comprises three distinct methods: the sound of the Heavenly Bell subdues wicked forces, the sound of the Heavenly Chime controls mountain spirits, and the sound of the Heavenly Drum summons spirits. Each has its own rhythm and can communicate with spirits in the hidden realm. The methods must not be confused or used indiscriminately.

The Fengdu Ji records that Bao Zhu, a man from Jibei, had no Daoist arts when he was in his forties. After suffering a stroke, his mouth and face became crooked, and his teeth often knocked together on their own. He lived to the age of one hundred and twenty-seven. Later, during a great flood, he died in the Longshou River. The Northern Emperor repeatedly sent ghost soldiers to seize him, but they did not dare approach. When the ghost officials asked why, the soldiers replied: “This man knows many arts for restraining us. He often knocks his teeth and sounds the Heavenly Drum, keeping his inner spirits alert so that his spirit and Qi do not scatter. The ghostly Qi therefore cannot enter him.”

Regarding bells and chimes, the Taizhen Ke says that a metal bell and jade chime should be hung in front of the ritual hall and on the scripture platform, and sounded at the prescribed times. Before ritual practice or the explanation of scriptures, the bell and chime should first be struck. This not only alerts and disciplines the assembly; it can also move the gathered spirits, allowing spirits and humans to communicate and assemble together, to spread the Dao and aid living beings.

The Taizhen Ke also says that when ritual practitioners strike the bell, they should wear their formal robes neatly and fasten their sashes. They should focus their spirit, hold the bell striker correctly, and strike with increasing force, beginning lightly and growing louder. The number of strikes may be set according to the number of people present: twelve, twenty-four, or thirty-six.

The Huangren Benxing Jing says that when sounding the bell, one should put on the formal robes and go first to the bell. Holding the striker, one should offer this prayer:

“May the rounded striker set the ritual bell trembling, its sound spreading in the ten directions.

May it travel downward into the long night and upward to the Jade Chamber.

May the beings of the Ninefold Darkness hear it and leave their suffering;

may the ancestors of seven generations also ascend to the halls of the immortals.”

The scripture’s instructions to sound the bell three times, pluck it ten times, and then strike it nine times each carry symbolic meaning. The three strikes correspond to the Upper Realm’s three heavens—Qingwei, Yuyu, and Dachi; the Middle Realm’s three spheres—the Formless Realm, the Realm of Form, and the Realm of Desire; and the Lower Realm’s three classes of beings—those in hell, hungry ghosts, and animals. Since the heavens, realms, and beings each fall into three classes, they make nine in all; therefore, the bell is struck nine more times. The full rite continues for twenty-seven strikes: the nine Dao Lords are addressed above, the True Emperors of the Nine Palaces in the middle, and the suffering souls of the Ninefold Darkness below. If these are combined with the preceding three strikes, making thirty-six in all, the sound reaches the emperors of the thirty-six heavens above, resonates with the honored scriptures of the thirty-six divisions in the middle, and passes through the thirty-six gates of the underworld below. Those who perform the rite correctly will have their good deeds recorded by the Immortal Youth on the left. Those who violate the rules will have their faults recorded by the Jade Maiden on the right, and offenders will be judged by the underworld authorities.

The Xuandu Lü stipulates that if the chief lecturer, who leads the chanting and explains the scriptures during the purification rite, fails to chant while presiding over the ritual, they must impose on themselves a penalty of one jin of incense. The scripture criticizes some monastics of the time for sounding the bell without observing proper measure, leaving their attendants to operate it however they pleased, while their teachers offered no rules to follow. They wore their robes, outer garments, and shoes improperly, and struck the bell at an irregular pace. This made them look ridiculous to others and deprived established standards of their authority. Diagrams should therefore be made to instruct future teachers and give them a model to follow.

Daoism holds that the Dao is made manifest through sages, while blessings are furthered through people’s practice. If faults are not examined and corrected, people will find it difficult to observe the rules and regulations. The Standards of Purification-Ritual Conduct (Fuzhai Weiyi), which sets out the protocols for Zhaijiao (purification rituals), says: Those who are negligent should be urged to do better, and their mistakes corrected. Act fairly and impartially: conceal nothing and impose no excessive penalties. Follow the rules, and ensure that all actions are fitting and proper. Rituals require suitable people to preside and assist; without mutual discussion and correction, it is difficult to establish proper practice. Therefore, follow the rules and do not let personal relationships sway you.

The Scripture of the Ascent to the Profound (Shengxuan Jing) lists ten duties of the purification supervisor:

First, three days before the purification period begins, the sponsor must submit a written petition to the ritual master, stating what is being sought, where the purification will be held, and the names and Daoist ranks of those receiving it. After receiving the petition, the ritual master must copy it in the sponsor’s presence, submit the document, and summon the purification supervisor and officials to attend.

Second, after returning home, the sponsor must notify the invited participants that the petition has been submitted. Everyone should purify body and mind, avoid sharing a bed or sitting together with laypeople, and refrain from wrongdoing. From the start of the purification period to its close, they must carefully guard body, speech, and mind, and follow the ritual conduct of the Most High.

Third, the sponsor must not take offerings left over from sacrifices to ghosts and spirits, nor buy prepared food for the participants.

Fourth, if outsiders hear that a purification is being held and wish to come listen to the scriptures, the sponsor must not turn them away out of concern for the cost of food.

Fifth, after submitting the petition, the sponsor should return home and burn incense and light lamps in a quiet room or purification hall. Offerings should be made to the officials responsible for supervising the purification, and they should be invited to descend and observe.

Sixth, the sponsor must not shirk the duties of the purification or fail to provide for guests who come to take part.

Seventh, once the purification is over, the sponsor should give alms according to their means. Whether it is a single coin or a strand of thread, the gift is enough to express one’s intent.

Eighth, the sponsor must not dress carelessly or appear disheveled, as a servant might.

Ninth, the sponsor should receive the ritual master with respect and care, and see visitors off when they leave. Treating arrivals and departures differently makes one’s intentions seem divided and shows a disregard for propriety.

Tenth, the sponsor must not withhold from the spiritual beings the blessing offerings originally meant to be conveyed to them, using instead any funds or goods left over after the purification. This is regarded as pursuing personal gain and begrudging the expense, without due reverence and solemnity.

The Xuandu Lü (Rules of the Mysterious Capital) stipulates: If the retreat sponsor fails to manage internal and external affairs properly and does not inspect and supervise them in advance, causing speech to become loud and harsh, the penalty is five sheng of lamp oil. If the sponsor has prepared the offerings but some items are missing, the penalty is two sheng of oil. If the person responsible for inspection discovers a fault but does not report it, or conceals it for someone, the penalty is six sheng of oil. If that person discovers a shortage in the offerings but does not report it to a superior and request that it be made up, the penalty is three sheng of oil. Anyone taking part in the purification retreat who speaks recklessly, chats idly, or discusses indecent topics is penalized one jin of incense, five sheng of oil, and three liang of cinnabar.

The rules also state: If someone violates ritual protocol and, after being challenged by the inspector, still refuses to comply, the matter should be reported to the Three Treasures (a respectful term for the Buddha, Dharma, and Sangha; here referring to sacred religious objects), and that person should be removed from the retreat ritual’s assembly. If the inspector’s accusation is unfounded, the inspector should be punished in proportion to the fault. If the presiding ritual master notices that they have committed a fault, they should acknowledge it and make amends of their own accord; if they do not address it themselves, the retreat supervisor may investigate and correct them under the rules. If a ritual service is performed incorrectly, the retreat supervisor should correct or punish the practitioner according to the rules, depending on whether the error occurs once, twice, or three times. If it happens more than three times, the practitioner’s merit record should be revoked, their eligibility withdrawn, and their fellow practitioners informed; they must not be allowed to preside over the ritual seat again. A retreat supervisor who allows faults to go uncorrected is subject to the same penalty.

Notes on Attending to Incense

Water washes away dust and grime, while incense dispels impurity. The Hundred Harmonies incense, made from various aromatic ingredients, expresses reverence for the Three Pure Ones (Sanqing, the three highest deities honored in Daoism). The Ritual Rules for the Purification Rite says that tending the incense is a Daoist’s duty: incense burners should be arranged neatly, and their fragrance should continue without interruption. At night, the smoke should be kept flowing; by day, the incense should be replenished. This is the first thing to do when conducting a ritual. It should be attended to diligently morning and evening, without negligence.

The Scripture of Original Reality says that heavenly incense and flowers descend in a flurry like snowflakes. Their rich fragrance fills people with joy. It also says to burn such precious incenses as Hundred Harmonies and Returning Wind, and to scatter flowers from the myriad jeweled trees of the heavenly realms. The Scripture of Collected Chapters says that incense fragrance wafts in all directions, flashing like lightning and rising like beacon smoke. It also says that golden youths scatter incense, while the moon palace scatters flowers. The Stilling the Will says that the precious Hundred Harmonies incense gives off its fragrance naturally, even when unburned. The Scripture of Ascending to Mystery says that fragrant scents waft to the eight directions. The Preface to the Five Talismans says that burning Hundred Harmonies incense can dispel foul odors.

There is also a ritual offering to the Five Emperors (the deities of the five directions honored in Daoism): after burning incense, one observes the direction in which the smoke drifts to determine which Emperor arrives first. If the fragrance rises straight up through the center, the Yellow Emperor arrives first; if it drifts east, the Azure Emperor arrives first; south, the Red Emperor; west, the White Emperor; and north, the Black Emperor.

The Laws of Xuandu says that if incense is burned that day after the morning obeisance has been completed, calamities will disappear of their own accord. Violating this precept incurs a penalty of twelve years of life.

The Xuandu Statutes say: If you knock over the incense, you will be fined two jin of incense. If you let the incense smoke go out while tending the incense, you will be fined four jin of lamp oil. If you leave without permission just before the incense is lit, you will be fined two jin of lamp oil. If you fail to wash your hands and rinse your mouth when offering incense, you will be fined two jin of lamp oil.

The Hidden Instructions for Ascending to the Real say: Incense is the medium through which the true spirits of Heaven communicate with the human realm, and the means by which the gods of Earth convey their words. Therefore, when praying, one should focus the mind and burn incense nearby. Its smoke can rise to the hidden and mysterious realm and convey one’s thoughts. It also serves the attendant spirits as they proclaim words of praise and express sincerity. The text further says that Jiancheng and Gaoling both produce a kind of stone that does not wear away when heated until red-hot. Burning a portion of it as incense is truly convenient and practical.

Notes on Tending Lamps

When beginning a purification retreat and settling the mind in quiet meditation, first light the lamps and candles so that the eight directions are bright, then sincerely praise the spirits and show them reverence.

The Ritual Procedures for the Purification Retreat say that tending the lamps is a duty in its own right. At night, lamps fueled with orchid oil shine as though holding back the setting sun. Their light illuminates the altar and the quiet night. When it rains, the lamps may be temporarily left unlit; when strong winds arise, they may be temporarily extinguished. The host and guest should decide together, adapting to the season, whether to light them. But they should not be abandoned casually, lest the established rites be compromised.

The Hidden Instructions for Ascending to the Real say: A perfected person can gather in the sun’s radiance and make its light shine everywhere. They can also command the moon’s essence to illuminate hidden places.

The Four Poles Bright Liturgy records that on the first day of spring and the spring equinox, nine lamps should be lit in the center of the courtyard; on the first day of summer and the summer solstice, three; on the first day of autumn and the autumn equinox, seven; and on the first day of winter and the winter solstice, five. On one’s birth-year day, twelve lamps should be lit.

At midnight, the ritual should be performed outdoors, beneath the lamps. In spring, face east; in summer, south; in autumn, west; and in winter, north. On one’s birth-year day, face Tai Sui, the deity of the year star associated with one’s birth year. Then click the teeth together twenty-four times and recite the invocation. Tooth-clicking is a common ritual practice in Daoist cultivation.

Pray to the Most High Perfect Ones, the sovereign emperors of the myriad sages, the Jade Offices of the Five Emperors, and the celestial overseers who direct the immortals and supervise the perfected. Today is an auspicious day, and also a day when petitions are presented at the opening of the Eight Festivals. May Yang Qi bring an end to Yin retribution and completely eradicate the calamities of the Nine Yin, so that a new destiny may begin from this day forward. May the seven generations of my ancestors be delivered and freed from the fiery realms, forever escaping the mountain of blades and no longer suffering the burdens of the Three Paths and Five Pains. May I endure alongside Heaven and Earth and long preserve my place in the Court of the Imperial Dawn. May all that is sought through the Five Vows and Eight Assemblies come to pass as wished.

Then loosen your headcloth and bow one hundred and twenty times, touching your forehead to the ground with each bow. When you have finished, put your headcloth back on and gaze up at the sky. In your heart, contemplate that today you have received Heaven’s grace and been granted a physical form, enabling you to be reborn and ascend to immortality. Then tilt your head back and swallow twenty-four breaths. The rite is complete. If you practice in this way for three years, your past transgressions will all be erased; your body will unite with that of a Perfected One, and you will no longer suffer the Five Pains or remain in the fiery realms. In the end, you will become a Perfected One and wander in delight through the Jade Chamber. This is called the Wondrous Secret. Guard it carefully and do not transmit it lightly.

The Brief Text on the Golden Register says: To deliver the living and the dead from suffering, establish a ritual platform for purification in the center of a courtyard. The earthen platform has two levels, with the upper platform measuring twenty-four feet in length and width and the lower platform thirty-two feet. Open ten gates in all, on the four sides and four corners of the platform and across its two levels, each gate five feet wide. Set up railings, markers, and plaques around it, arranging them to represent the forms of Heaven and Earth. Place a tall lamp at the center of the platform, nine feet high, with nine flames burning atop it. Let its light shine brightly, illuminating the Nine Heavens above and the Nine Depths below. Place nine lamps outside each of the platform’s four sides, thirty-six lamps in all, surrounding the ritual space.

The Brief Text on the Golden Register also says: Enter the hall and settle into stillness. After lighting the lamps, face them, bow three times, and recite the incantation:

“Radiant light of Zhengyi, flames rising in vermilion smoke; radiant youths who open the light, twelve in number, illuminate this entire household and reach my body as well. May a hundred evils crumble and fall, may ten thousand murderous ghosts be destroyed. May the light shine clear and bright, connecting with the Perfected and reaching the spirits; may I ascend into formlessness and unite with the Dao in its natural state.”

After reciting, leave the hall and extinguish the lamps, reciting this incantation:

The mysterious Yin realm—the dark world of Yin—is opened by lamplight, and the Ever-Burning Lamp continues to shine. Taiyi, the supreme deity revered in Daoism, dwells securely in his place and protects my body as well. A hundred kinds of evil spirits are driven away, and countless ghosts are destroyed. The light shines clear and bright, connecting with the True Realm and reaching the divine, enabling people to rise into the formless realm and accord naturally with the Great Dao. When the ritual is over, leave the hall, extinguish the lamps, and recite the incantation:

The mysterious Yin realm is opened by lamplight, and the Ever-Burning Lamp continues to shine. The sun is now bright, and the Eight Powers—the divine might of the eight directions—open a realm of clarity. Lamplight reaches Taiyin, the Yin realm; its radiance arises through the essences of the sun and moon. The two true deities of the sun and moon become one with me. Then extinguish the flames.

Light a lamp where the star of one’s birth destiny is located, to illuminate the Seven Po (the seven souls within the human body). Light one where the star governing one’s current year is located, to illuminate the Three Hun. Light one where Tai Sui is located, to illuminate the entire body. At the Great Tomb, light one to illuminate the decaying corpse; at the Lesser Tomb, light one to illuminate the realm of Taiyin. In front of the hall, light seven lamps to illuminate seven generations of ancestors. In the central courtyard, light nine lamps to illuminate the Ninefold Deep (the depths of the netherworld). Beside each of the two side gates, light two lamps to illuminate the palace and residence. At the Earth Gate, light twenty-four lamps to illuminate the twenty-four kinds of life-giving energy. In each of the eight directions, light one lamp to illuminate the Eight Trigrams. In the center, light nine lamps to illuminate the Nine Palaces. At the Heaven Gate, light ten lamps to illuminate the ten directions. Light twenty-eight lamps to illuminate the Twenty-Eight Lunar Mansions; thirty-two lamps to illuminate the thirty-two heavens; and five lamps to illuminate the Five Sacred Peaks.

The Jinlu Jianwen says: “The lamp-lighting ritual is solemn and dignified, and its merit is exceedingly profound. The lamps shine upward to illuminate the heavens and downward to illuminate the earth; the eight directions and the Ninefold Deep are all lit by their radiance. Daoist officials attending the lamps should serve with dedication and diligence, keeping the lamps burning throughout the night.”

The Mingzhen Zhaiyi says: “In the central courtyard, hang nine lamps from a pole to illuminate the Ninefold Deep. Lamps must also be carefully arranged around all four sides of the ritual ground and kept burning throughout the night. Light nine lamps on each side, thirty-six in all, and set them in the open air in the central courtyard to shine through the Ninefold Deep. During ritual walking, bowing, and repentance, accompany the rites with lamplight and incense smoke.”

The Huanglu Jianwen says: “Light ninety divine lamps.”

The Scripture of Illuminating the True says: When disaster strikes and the situation is urgent, five texts of the True may be written in cinnabar and placed at the center of the courtyard, with stations set in the five directions: east, south, west, north, and center. Five liang of gold should also be offered, and five dragons positioned according to the ritual to guard and protect the five texts of the True. Silk in five colors serves as a token to guard and protect the Five Emperors of the five directions. In spring, light nine lamps, or ninety or nine hundred; in summer, light three, or thirty or three hundred; in autumn, light seven, or seventy or seven hundred; and in winter, light five, or fifty or five hundred. In the months when the seasons change, light twelve lamps, or one hundred and twenty or one thousand two hundred. At the center of the courtyard, erect a tall pole and light nine lamps upon it.

The Statutes of Xuandu say: When tending the lamps, if a flame goes out, one must pay a penalty of one jin of incense; if a lamp or candle is knocked over, the penalty is five sheng of oil. Here, “penalty” refers to a sanction prescribed by the rules and precepts governing liturgy.

The Ninth Scroll of Extracts on Essential Rules and Ritual Precepts was compiled by Zhu Faman, a Daoist priest of the Three Caverns. The scroll is also marked “Extracts on Clothing.”

Those who cultivate the Dao should free themselves from worldly entanglements and rely on the protection of Daoist teachings. They should cultivate diligently morning and evening, keep far from deviance, and return to the righteous path. Only in clean ritual vestments may one pay audience to the divine and perfected beings. How could anyone dressed carelessly in soiled garments be fit to visit the holy and perfected?

The brown robe worn by Daoists in daily life symbolizes the sun and moon; the shawl worn in Daoist rites symbolizes the cycles of Qi. Whether coming and going or traveling on foot, one should treat these garments with particular care and respect. A single person’s failure to observe proper bearing may damage the reputation of the entire community of Daoists. In these degenerate times, how can the Daoist community set an example for others? Some soil their clean garments and remain unconcerned; others lend their ritual vestments to other people. Some sit on the ground, staining their clothes with dust and mud; others spread them on a bed as a mat, leaving the spirit attendants who serve the deities without protection and astonishing both Daoists and laypeople who see them. Wearing one’s headcloth or cap improperly can already bring trouble upon others. How much worse to wear ritual vestments with the heedless abandon of an ape, betraying the solemn standards embodied in the ceremonial robes established by the Duke of Zhou.

The Thousand Perfected Ones’ Liturgical Code (Qianzhen ke) says: The key to the dignified bearing of the Daoist community is solemnity and neatness. Clean clothing and proper conduct can inspire good thoughts in people and win the praise of the heavens. If one’s appearance is unclean and one’s conduct contrary to ritual propriety, causing displeasure to those who see it and making oneself unfit to receive their invitations, this damages Daoist teachings, brings disgrace upon the Dao Treasure, and cuts off the very foundation of extending compassion widely. But if one’s upright appearance and proper conduct set an example for others, inspiring their respect and admiration, this brings honor to the Dao Treasure and gives the tradition a firm foundation.

The regulations stipulate that Daoists generally wear Chinese-style long robes with wide sleeves to distinguish themselves from laypeople. They must not mix their clothing with that of laypeople, nor wear robes, fur garments, or leather boots. Eating and drinking vessels with handles should be made of lacquer or plain materials; gold, silver, and bronze vessels are not to be used. During morning and evening cultivation, and when bowing before or paying audience to the gathered holy beings, one must wear ritual vestments appropriate to one’s dignified station and rank: the Shangqing school wears purple, the Lingbao school yellow, and the Three-Five method lineage deep red. Outside ritual observances, one should wear only simple garments dyed yellow or faded in color. Patterned silk brocade and other ornate fabrics must not be worn, lest they display vanity and confuse the customs of the world. Female Daoist officials must not wear gold or jade hairpins and bracelets, nor adorn themselves with flowers or cosmetics. Such ornaments can suggest that, despite entering the Dao, one remains attached to worldly habits; they are also inconsistent with a reverent state of mind.

The Taizhen Code (Taizhen ke), a collection of Daoist precepts and regulations, says: Do not crave fine, soft, or splendid fabrics and precious objects. Wear only plain-colored clothes that may look somewhat worn. Do not wear ornate patterned silks, gauzes, brocades, or other luxurious textiles, lest you flaunt extravagance and mislead worldly people. Daoist nuns should not wear gold or jade hairpins, bracelets, or other ornaments, nor adorn themselves with fresh flowers or powder their faces. This is because those who enter the Dao and cultivate should not pursue such things, and because these adornments are inconsistent with the reverence owed to the practice of the Dao.

The Taizhen Code also says: Do not become attached to fine, soft, or splendid clothing, rare treasures, headdresses, or jeweled necklaces and other beaded ornaments. Wear ritual robes, the garments Daoists wear in accordance with prescribed forms; their material should be coarse and plain, and their style simple. Clothes should be clean and cover the body; that is enough. They need not be loose, and need only cover the body and keep out the cold; there is no need to wear many heavy layers. If you have more than three extra garments, give them away to others.

The Four Directions Clarifying the Rules says: The ritual robe worn when reciting scriptures or paying respects to the gods should be four chi and nine cun wide, corresponding to the numbers of the four seasons, and five chi and five cun long, taking the energies of Heaven and Earth as its model. It should be blue on the inside and purple on the outside. The body of the robe should have twenty-four stripes, with fifteen on the lining, making thirty-nine stripes altogether, corresponding to the thirty-nine Imperial Perfected Ones.

When one wears this robe, one bears the ceremonial insignia of an emperor and should therefore wear imperial vestments. Without this set of ritual garments, one must not casually recite the precious scriptures. Each sentence recited resounds through the nine heavens: the myriad emperors attend court, and the Nine Perfected Ones each remain in their appointed place. The responses brought about by reciting the scriptures must therefore not be taken lightly. If one recites the scriptures wearing only an ordinary robe, heavenly demons will intrude, and all kinds of spirits and monsters will disrupt the sound of the recitation. One will lose one’s spirit and scatter one’s breath; after death, one will enter the underworld, where the soul suffers and cannot become an immortal. When one wears these ritual garments with proper dignity, twelve Jade Youths and twelve Jade Maidens will guard and attend the Perfected Ones.

Do not lend the ritual garments casually to others, let them become soiled, or show disrespect to the Perfected Ones. Even when speaking with a distinguished person of this world, one should not lie on a bed; how much less should one lie down while paying a visit to the holy Perfected Ones and presenting a report to the gods? Such conduct will bring one a hundred days of investigation and punishment by the underworld authorities. If one encounters a divine Perfected One on the road and has no mat, one may bow on the ground. When bowing, one may touch the ground with both hands and curl the fingers so that their backs, rather than the palms, touch the earth and gather dust. This is called “preserving purity.”

The “Fourfold Clear Mindful Salutation” says: A Master of the Ascension to Mystery may pay respects inwardly, in the heart, morning and evening, without exhausting the body amid the dust and bustle of the world. At the six times of day—dawn, noon, sunset, nightfall, midnight, and cockcrow—one should sit upright facing east, west, south, north, or another direction. Close the eyes and click the teeth; gather the mind as if performing a formal audience. Visualize bowing in the direction one faces, keeping the image in mind and reciting silently. In this way, one can communicate with and welcome down the Perfected Ones of Heaven.

The Code for Clarifying the True says: The Dao’s way of boundless compassion can gather immeasurable blessings and De (Virtue/Power). When bowing, bend down and prostrate yourself, expressing reverence and repentance for your faults in humble, sincere words. If your mind is focused and your sincerity reaches its utmost, you will naturally communicate with the divine beings.

If your body is weak and exhausted and cannot bear bending down to prostrate yourself, you may pay your respects in your heart to the Celestial Perfected (the perfected beings and divine beings of the heavens); there is no need to force yourself to bend. If you merely make the outward motions of worship while inwardly neglecting them, you will only weary your body in vain. Those who follow the Dao should align their words and actions, sincerely offer incense, pay their respects, and make vows. Once their wishes have reached the heavens, the sins of this life and the offenses they might incur after death can both be eased. This form of ritual was established for the elderly and frail.

If the young and strong hear these instructions and disregard them, they will foster arrogance and be unable to guide others through ritual propriety. They will lose the dignity and diligence of their practice, and have no way to show their faith and reverence.

The Brief Text on the Yellow Register records the following forms of bowing: bow nine times to the east, twelve times to the southeast, three times to the south, twelve times to the southwest, seven times to the west, twelve times to the northwest, five times to the north, and twelve times to the northeast. Bow twelve times toward the lower realm and thirty-two times toward the upper realm; bow three times to the Palace of the Sun, seven times to the Palace of the Moon, and nine times to the constellations, then bow to the Five Sacred Peaks. This is a brief outline of one purification ritual. Bowing is an important part of every purification ritual. Sit upright when paying your respects, so that you display proper dignity.

The Jing on Settling the Will says: Even if repeated prostrations injure the body and cause heavy bleeding, one must continue and not stop. This form of ritual was established for the young and strong, who are able to endure it.

Notes on Standing, Walking, Sitting, and Leaning

When entering the Daoist path and honoring the true Dao, one must follow the prescribed rules and rituals in everyday matters of standing, walking, sitting, and leaning. If people’s ranks and roles are unclear, ritual practice cannot be carried out in proper order.

The Qianzhen Code says: There are proper rules for entering a gathering place for the Daoist community, sitting down, and standing up. When a man sits, he first raises his left foot and puts on his shoe properly, moving close to the edge of the bed. Then he raises his right foot and, slowly supporting himself with his hand on the bed, moves forward. To stand, he first places his left foot on the ground and puts on his shoe, then lowers his right foot and rises steadily. Women step forward with the right foot first.

Before entering the hall, one should straighten one’s clothes and the hu tablet (a hand-held board used in ritual) outside the door, arrange one’s brown outer robe, and, facing east, put away the written slips. One should visualize the ritual assembly in the hall, along with the Celestial Worthies of the ten directions, the perfected sages who have attained the Dao, the reigning king, and the heads of the prefectures and counties. If the hall has a door on both its eastern and western sides, enter through the door corresponding to one’s seat: those seated on the west enter through the west door, and those seated on the east through the east door. Do not cross paths at the doorway.

The Xuandu Code says: When Daoist priests and female Daoists take part in a purification ritual, they should report to the ritual supervisor before coming and going or attending to daily needs, bow once to the ritual master, then bow three times toward the scripture hall before leaving. They should follow the same procedure when returning. Anyone who violates this rule is fined one jin of incense. In the purification hall, anyone who sits improperly is fined half a liang of cinnabar; anyone who sits down or rises without composure, or walks without decorum, is fined one jin of incense; anyone who walks out of order is fined half a jin of incense; anyone whose voice is out of unison during the chanting of praises is fined five sheng of lamp oil; and anyone who fails to exchange courtesies when sitting or rising, or behaves improperly, is fined half a jin of incense.

The code also says: During a purification ritual, anyone whose turn it is to lead a rite but who makes an excuse to leave and avoids returning, and is reported by the assembly, is fined one sheng of lamp oil. Anyone who talks with outsiders shortly before a rite is to be performed is fined one jin of incense; anyone who lets their hair hang loose and runs at a fast pace is likewise fined one jin of incense.

The precepts stipulate that Daoists and ritual masters who practice the Great Cavern method must not dine at the same table as laypeople, or they will offend the body spirits. Those who violate this rule will be punished with fifty days of illness.

The Brief Instructions of the Golden Registers says that when conducting a purification ritual and arranging the seats, the master and disciples must be seated according to the cardinal directions: the ritual master sits in the west facing east, while the disciples sit in the south facing north; the ritual master sits in the south facing north, while the disciples sit in the east facing west; the ritual master sits in the east facing west, while the disciples sit in the north facing south; or the ritual master sits in the north facing south, while the disciples sit in the west facing east. Master and disciples must not sit facing the same direction. In daily gatherings, both when taking their seats and when rising, they must be ordered according to rank. Those of equal rank are ordered by age, with the older person first; if they are the same age, the person of greater benevolence and virtue takes precedence.

Ritual protocol requires that, when rising, disciples leave their seats first according to rank, turn to face west and attend to the master, and then depart. On returning, the master takes their seat first. The disciples return to their own places, bow once, and then sit down.

The Brief Instructions of the Yellow Registers says that those who uphold the scriptures must pay respects morning and evening at the scripture hall, whether they are going out, coming back, or staying overnight. In both movement and stillness, they must report to the relevant divine offices, and do the same upon their return. Violators are punished by the Supervising and Rectifying Office, the divine bureau responsible for inspection and assessment.

The Scripture of the Teachings of the Ancestors stipulates that seating is ordered according to the rank of one’s received ritual office and Fulu (talismans and registers): first come the Upper and Middle Qi, the Orthodox and Inner Centers, and the Separate Centers’ Dispersed Qi; then the registers of 150 generals and 75 generals, the tallies of the Ten Generals, the Youths, the Immortal Officials, and the High Spirit Officials; and finally the Gengling. Those who have received the same ritual office are ranked by who received it first. Men and women must not be intermingled in the seating order. If people receive the same type of general’s register on the same day, they are ordered according to how long they have followed the Dao.

The Hidden Instructions for Ascending to True Reality says that men and women who sit and rest together will have their offenses recorded by the Northern Mystery, a divine office that oversees such transgressions. If they engage in impure conduct, the calamity will extend to their ancestors for three generations.

The Ritual Protocols of the Ascendant Mystery says that a ritual master should not sit below someone of lower status, except when compelled by the pressure of the powerful. When an Ascendant Mystery master takes a seat or rises, they should pay respects to their own master; this does not apply to those who have received the Dao. An Ascendant Mystery master must not associate with vulgar, low-status people, except when encountering fellow practitioners while carrying out the Dao.

The Scripture of the Ascendant Mystery says that during a purification assembly and the practice of the Dao, ritual masters of each rank must sit separately according to the hierarchy of their lineages. Zhengyi (Orthodox Unity) Daoists must not sit at the same table as Shangqing Great Cavern masters. Shangqing Great Cavern masters must not sit at the same table as masters of the Five Chapters of Lingbao, nor transmit clothing or garments to them. Masters of the Five Chapters of Lingbao must likewise not sit at the same table as masters of the Inner Teachings of the Ascendant Mystery.

The Ritual Protocol for Mourning Garb of the Alliance Might Masters says that when receiving ritual methods, one must advance step by step from lower ranks to higher ones, each with its own corresponding order. For example, this applies to receiving the registers of a ritual center and the Natural Way of Lord Lao…

The Five Ritual Methods, the Middle and Great Covenants, and the Highest Clarity tradition all regard Highest Clarity as the supreme rank. These records mention no dietary observance higher than the Shengxuan observance, so the different traditions adopted its rules. At the Great Covenant of the Third Month and at Highest Clarity ceremonies, practitioners wear ritual garments for one night. The number of dietary observances alone is enough to show their relative rank. From this we can see that, if we rely solely on the Shengxuan Jing, Shengxuan is regarded as the highest rank.

During a vegetarian fast, one must observe the rules with care. Even lifting a bowl of soup or a bowl of rice should be done with proper composure; when picking up chopsticks or holding a spoon, one should also attend to the posture and movements of the body.

The Shengxuan Jing says that the Highest One instructed the kitchen supervisor at Lingyang—the person responsible for managing meals in the fasting hall—to check whether diners observe ten points:

First, they should be mindful of the Dao’s kindness. Second, they should be mindful of the kindness of their teachers and elders. Third, they should recognize that all those present are fertile fields for the cultivation of goodness and blessings. Fourth, they should recognize that the host can distinguish the genuine from the false and provide for the worthy and virtuous. Fifth, they should be grateful for the chance to join the Daoist community and be counted among its members. Sixth, they should recognize the host’s great care in providing food, and should not let anyone casually criticize its quality or complain about dishes they dislike. Seventh, if the host offers food that violates the rules, it must not be served. Eighth, if anyone asks for food that violates the rules, they should be stopped at once and expelled, and not allowed to take part in that meal. Ninth, people at every level should look out for one another and do their best to behave courteously and maintain good order. Tenth, they should not worry that their meal may come later; the amount of food served should be adjusted as circumstances require.

The Qianzhen Ke says that in the ordinary fasting hall, one kitchen supervisor is appointed.

The Qianzhen Ke says that when a communal purification meal is prepared, one person in the kitchen should be assigned to oversee the cooking. This person first inspects the kitchen and ingredients, prepares the fruits and vegetables, and ensures that the aromas of raw and cooked foods are handled properly. Next, they observe the sun’s shadow to determine the time. On overcast days, they use a clepsydra, an ancient water clock.

At the appointed time for the purification meal, a bell is rung to summon everyone to eat. Each person brings their eating vessels to the refectory and takes the place assigned to them. Once everything has been set out and the bell has been put away, everyone performs a Daoist bow and recites a prayer of praise and aspiration. When the ritual is complete, they take their seats in order. Water is then passed around so that everyone can wash their hands, and only afterward does the meal begin. Seats are assigned according to rank and age. First, a tray of food is presented to the ancestral master. The kitchen supervisor carries it on their knees and places it before the master’s seat. Everyone strikes the chime once in rhythm, and the senior adept seated at the head begins the blessing.

A communal fast is held to make offerings to the true spirits of the Dao, to the seeds and parents of the Dao, and to the Perfected, the Spirit People, the Immortals, and the Sages. It may also be understood as everyone cultivating the Dao and sharing a meal together in the hope of attaining limitless longevity. Once the food has been offered, it is first placed before the seat of the former master, then served to the officials of the fast. Those distributing the food quietly call out the names of the fruits, vegetables, and dishes, while each participant holds out a bowl to receive them. If you do not need a particular food, do not take it. Make sure everything is distributed fairly, passing each dish along in turn until everyone has received a share.

When the food has been distributed, the person in charge of the ritual baton strikes the chime once and says, “Please begin the meal.” Everyone sits upright and quietly, without speaking or joking, and begins to eat. Do not smack your lips, make noise, spit, breathe heavily, or let your spoon or chopsticks clatter. Those seated higher should eat slowly. During the serving, each dish must be passed around three times in turn, starting with those seated higher; when the bowls are collected, begin at the lowest seat and proceed upward. Food may be received only at the appointed time, and must not be requested freely.

As the fast meal draws to a close, gather the rice left by the participants and distribute it to living beings. No one except those responsible for managing the kitchen may go there to ask for food. If food arrives too late for the fast meal, eat it outside the fasting hall. Forcing one’s way into the hall to eat is called “intruding upon the meal.” If someone gets up after eating their fill before the others have finished, this is called “disturbing the assembly and intruding upon the meal.”

If you hold a fast meal alone in ordinary circumstances, with no former master present, there is no blessing of the food by the former master, but the blessing must still be recited. Once the blessing for all living beings has been completed, first pass drinking water around once, then pass water for washing hands once. After all the bowls have been collected, the person in charge of the ritual baton strikes the chime once and announces, “The fast meal is over. Everyone may now withdraw and rest.” In turn, everyone carries their bowl out of the fasting hall and returns to their rooms to wash and rinse their mouths. Those managing the kitchen must check each person in turn to ensure no one remains in the hall. Anyone who breaks any of these rules must perform twenty prostrations before the assembly as punishment.

When a fast meal is offered to laypeople, the rules for taking one’s seat, rising, and receiving food are the same. There is one exception: when fruit is offered, no one should accept it while others refuse, lest the laypeople think the assembly is being selective. Everyone should accept the fruit. When the meal is over, place any leftover fruit in front of you. The person in charge of the ritual baton strikes the chime once and announces, “The food remaining from the assembly’s fast meal may be used as the host of the fast sees fit. Those who agree, remain silent; those who disagree, speak three times.” After the announcement, any official of the fast who has parents or teachers, or elderly or ill family members who need care, may rise and report, “Someone in my family has parents, teachers, or elderly or ill people to care for, and I would like to take some fruit home to offer them.” The assembly replies, “You may take it.” If there is no such need, the host of the fast takes back the leftover fruit for the household to use as it wishes.

Someone asked, “During the fast meal, should food be offered to living beings?” The answer was: When Heaven and Earth were first formed, the Dao commanded a Perfected One to spread its teachings, with Shennong as the chief figure. He tasted every kind of herb and discovered the five grains, enabling people to live. Hungry ghosts, however, have done no work to grow crops. Therefore, during the fast meal, each person should take seven grains of rice and offer them to living beings, repaying the kindness of the Perfected One and giving the rice to all beings. This is called “Shennong’s rice,” also known as “the rice of living beings.” Any living being who receives even one grain can be nourished for a thousand days. When offering this rice, recite the blessing three times.

Today is an auspicious day. We observe fasting and keep the precepts, offering prayers to the Most High—a Daoist title of reverence for the highest divinity. At midday, the Celestial Kitchen sends food for the immortals, and the host will receive immeasurable blessings.

The Twofold Mystery, the Upper Dao; the Four Poles, pure and numinous; the Lord Emperor Taiyi; and all the gods are peaceful and pure. The divinities bestow food upon the Three Palaces—the upper, middle, and lower Dantian, among other sites of cultivation within the body—nourishing the numinous Qi in the spleen. They let us partake of the Qi of Great Harmony and savor five fragrances, nourishing the souls and the life sustained by embryonic breathing. The body’s seven fluids circulate, its hundred gates open and harmonize, and the five viscera shine with brilliance. The Twin Emperors, the inner gods of the body, unite and appear, and at last we ascend to Shangqing, the highest celestial realm.

Diligently cultivate the methods of the Great Dao, and with a single-minded heart, attune yourself to the unseen realms. The true gods descend and drive away demons and apparitions; all manner of evil spirits vanish. The Seven Generations of Ancestors ascend to the Southern Palace, and we ourselves reach Shangqing. Blessings extend to everyone, and this food is shared with all living beings.

Prayer while eating millet porridge:

Today, body and mind are pure. May I eat immortal food, burn incense, and then eat porridge, and may my life be prolonged.

May Qian, Yuan, Heng, Li, and Zhen—the auspicious words of the Book of Changes—bring it about that I become a practitioner who enters the Dharma King’s Way. May the millet porridge enter my belly and bring coolness and peace to the five viscera.

Prayer while rinsing the mouth:

May rinsing the mouth with a willow twig bring clarity to my eyes. May I receive a willow twig to make an offering to the Great Dao. The Dao dwells within trees, whose branches and leaves grow luxuriantly and release a fragrant scent. May I receive a twig to make an offering to the Ten Directions—all directions above, below, and around us.

The Shengxuan Jing says: After midday, one must not eat food containing grain essence. If one eats such food, saliva and Jade Essence—the Daoist term for saliva in cultivation—must not come near. Medicines and medicinal foods such as litharge, pinewood, yellow essence, cloud-hero, Lingfei powder, and goji berries are exempt from this restriction.

The Zhijiao Jing says: Eat porridge in the morning and one meal at noon. After that, even when drinking water, do not let it touch the teeth.

The Qianzhen Ke says that five things must be done at a ritual meal: first, pace out the prescribed steps and measure the sun’s shadow; second, strike the bell to gather everyone; third, pass the water for handwashing; fourth, strike the chime before beginning the meal; and fifth, recite the prayer honoring the ancestral masters and asking permission to partake. Without these five rites, the meal cannot be considered pure; eating it is called “stealing food.”

The liturgical regulations state that everyone attending the meal must follow the established rules. If it has been agreed in advance that each person will receive three dou, no one may take more or less. Taking less also counts as theft, as does taking more. When food is distributed, no one should greedily take extra fruit, vegetables, or other items. Those seated higher must consider how much those seated lower need. Portions must not be changed at will, and no one should take more than their share. The Shengxuan Jing says that those seated above and below should look after one another.

The liturgical regulations state that Daoist practice upholds equality, without distinction between those who are close or distant, noble or lowly. Since everyone belongs to the same community of Dao practitioners, all should care for one another and show no favoritism. If people act out of self-interest, giving things freely to anyone who asks, they fail to consider the whole community. In the end, this will cause the community of Dao practitioners to fall into disorder and collapse, so everyone should be careful.

The liturgical regulations state that if a layperson—someone who has not left home to cultivate the Dao—comes begging for food during the ritual meal, the person in charge of the kitchen should first ask whether they can observe the dietary precepts. If they can, give them food. If they cannot, patiently explain cause and effect so they understand the consequences of wrongdoing and the blessings of virtue. This is not stinginess with food; it is meant to help them turn back, awaken, and uphold the Daoist teachings. This is the greatest compassion. Failing to explain, and thereby causing living beings to incur guilt, is a fault.

The liturgical regulations state that everyone living at a Daoist center should share the ritual meal. Attending the meal and receiving offerings are ways for people from the ten directions—believers everywhere and beings throughout heaven and earth—to form a shared bond. The chime and bell should be struck to summon the assembly. Those who have not taken part in the meal’s rites should not receive its food. Daoists and laypeople should be free to cultivate blessings and do good together; no obstacles should be placed in their way. If access is restricted to certain visitors and the doors are shut against others, everyone will incur guilt as a result.

Everyone at the Daoist temple should share the communal meal and receive its offerings together. When the meal is held, the chime and bell should be sounded to summon the assembly. Those who are not taking part in the offering should not take the food without permission. Everyone should practice goodness and accumulate blessings together; neither ordained clergy nor laypeople should be excluded. Restricting visitors and shutting the gates against them would be judged improper by the community.

Someone asked, “The food for the communal meal is limited, but visitors are not. Since people have no supernatural powers, how can there be enough for everyone?” The reply was, “Hosts and guests should show consideration for one another and help one another. The food offered for the meal is already scarce, and there may be many visitors. It can be divided fairly according to circumstances: each person can eat a little less and leave some for others. This is only human decency; people should not be turned away.”

If food held in common by the community—that is, food belonging to everyone at the temple and meant for shared use—is secretly given to someone else, or taken back to one’s room and claimed as private property, it should be treated as theft.

Common property is for the shared use of the ten directions—that is, Daoist followers and temples everywhere. People should pass it on to one another so that this practice continues through the generations. No one may take it without authorization or, without consulting the community, distribute public property to themselves on personal whim and claim it as private. Such conduct is also regarded as one of the Five Grave Transgressions.

No one may privately claim as their own property stolen from the community’s offerings for the ten directions, even if they are responsible for managing it. The scripture says that those who commit this offense will fall into the pit of fire and remain there through ten thousand kalpas before they can leave. Afterward, they must undergo examination in Fengdu, the legendary underworld, for sixty years, and will remain hungry ghosts for a long time.

To settle the body, one must first rely on food and breathing to sustain it. Food can nourish the five viscera and ease damage to the six bowels, but observing dietary restrictions is what helps preserve life.

The Classic on Nourishing the Body by Lord Lao says: When eating, do not eat while lying face down, and do not eat food that is too hot, lest sweat drip into it and harm the body. When eating cold food, do not let the teeth become chilled and ache; when eating hot food, do not scald the lips. After a meal, massage the abdomen three hundred times; this is said to prevent many illnesses. Mercury must be kept away: the text says it damages the teeth, loosening them until they fall out. Alum should not be used as medicine without first being properly processed, for taking it can harm the heart and liver. Nor should cinnamon be chewed every day, since prolonged use can damage the sinews and bones.

When hungry, do not go near a putrid corpse. The text says corpse vapors can enter the spleen, coating the tongue in white and causing a persistent foul odor in the mouth; it also says that drinking alcohol beforehand can prevent this. While still recovering from exposure to cold, do not eat hot food, or it may bring on what is called “piercing wind.” Do not wash your hair after eating too much, lest you develop a headache. Do not cover food with copper vessels: if condensation from the vessel drips into the food, the text says it can cause severe sores or internal abscesses.

If you sweat after eating hot food, do not wash your face at once, or your complexion may worsen, or you may feel as if insects are crawling over your face. Do not gulp down water; over time, this may lead to disorders of Qi or to a water mass, an illness thought to result from the stagnation of water Qi. Do not lie down immediately after eating your fill, or Qi may stagnate and your back may hurt. After prolonged hunger, suddenly eating until full may cause confusion of the spirit or food stagnation. Riding at a gallop after a full meal may, over time, cause a “heart mass,” an accumulation thought to form in the heart region. Running after drinking water, or sprinting after a full meal, is said to damage heart Qi and cause heart pain or disorders of Qi.

Spring water from mountain soil should not be drunk for long periods; the text says it may cause goiter, a swelling of the neck. After eating, move about moderately to keep Qi and blood flowing. Too much salty flavor harms the sinews, too much sour flavor harms the bones, and too much bitter flavor harms the heart; none should be consumed in excess. Excessive thirst can obstruct the movement of Qi, while eating too much makes Qi difficult to contain. Do not eat food raw, lest it harm the stomach and intestines. Cold food harms the bladder, and eating too much can block the network vessels. Hot food harms the intestines; cold food harms the stomach. Sour and sweet flavors, too, should not be eaten in excess. When relieving yourself, if you face water and cannot see your reflection, do not drink from it.

The text records the properties and effects of various foods as follows: Peaches are sour; eating too many makes the body warm. Apricots are sour; eating too many harms the sinews and bones and shortens life. Pears are bitter and easily chill the abdomen; people with metal-blade wounds, or women who have recently given birth, should not eat them. Cherries are sweet and can harmonize the Qi of the center and strengthen the spleen. Grapes are sweet and can regulate fluids in the intestines and promote urination. Drinking wine made from them over a long period is also said to help dispel water. Chinese chives (a vegetable similar to garlic chives) are pungent and can benefit the sick and dispel cold and heat. Pounded into a paste and applied to metal-blade wounds, they can also clear heat and dispel water Qi. Alfalfa is sweet; it can be eaten over a long period and benefits the body. Smartweed and mustard greens are pungent and can dispel pathogenic influences from the kidneys, but eating them for a long time can chill the body. Barley is sour and readily generates heat when eaten. Wheat is sweet and can clear heat from the stomach and intestines. Rice is sweet and readily generates heat when eaten in excess. Soybeans make the body feel heavy and generate heat. Turnip, also called radish, is bitter; it can nourish the five viscera, lighten the body, and boost Qi.

Completion of Scroll Nine of Essentials for Practicing Rituals and Precepts.

Essentials for Practicing Rituals and Precepts, Scroll Ten

Compiled by Zhu Faman, Daoist of the Three Caverns (Dongzhen, Dongxuan, and Dongshen)

Establishing a Ritual Center

When establishing a ritual center, the first task is to prepare a quiet chamber. It must be properly arranged: below, it can settle the human mind and spirit; above, it can correspond with the stars in the heavens. Each building is governed by its own prescribed rites.

The Code of the Great Perfection says: “A Celestial Master (Tianshi) ritual center occupies eighty-one paces, taking the number nine times nine to gather the rising Yang energy. At its very center, establish the Hall of Revering Emptiness. The hall grounds should be seventeen bays wide and six bays across, with a depth of twelve zhang. Above the two central bays of the main hall, build an upper level called the Terrace of Revering the Mysterious. Place a large incense burner, five chi high, at the center of the terrace, and keep incense burning throughout the year. Open three gates on the east, west, and south sides of the terrace, with windows beside the gates and ramps at both ends. Above the covered gallery and raised platform below the south gate is the place for paying respects to the descendants of the Celestial Master.

“Among the Eight Great Ritual Centers, Daoists who live in the mountains and forests, pursue the Way in austere simplicity, and aid the world may ascend the terrace to pay their respects. All other officials of every rank, as well as the inner and outer libationers, pay their respects from a distance in the main hall.

“Five zhang north of the Terrace of Revering the Mysterious, build the Hall of Revering the Immortals: seven bays wide, fourteen zhang deep, and seven bays across. On the east side are the chambers of the Yang Immortals; on the west side, those of the Yin Immortals. Twelve zhang south of the terrace, near the south gate, build a gatehouse five bays wide and three bays across. The room on the east side of the gatehouse is for the southern libationer who proclaims authority; the room on the west is for the libationer responsible for observing the weather. The other small buildings cannot all be described here. In general, the twenty-four ritual centers follow this layout.”

The scripture records that, after long study and the accumulation of De (Virtue/Power), disciples could be appointed as Celestial Masters (Tianshi). The Celestial Master appointed 2,400 male and female libationers to govern their respective communities and instruct the people. Offices in the underworld were called “Register Administrations,” while those in the world of the living were called “Stewards.”

The scripture also says that every household should establish and honor a “Jing,” a place for serving the Dao and conducting rituals. Each household was to offer five dou of faith rice, using it to establish a connection between people and the transformations of Heaven and Earth, and to harmonize the Qi of the Five Natures. The household members’ life registers were recorded in the faith rice, and each year they were to follow the prescribed practices. The scripture repeats this rule, stating separately that the annual observance was to be conducted according to the “Steward” or according to the “Assembly.”

On the first day of the tenth month, each household was to deliver its faith rice to the Celestial Master’s Administration, the center established by the Celestial Master for governance and ritual practice. The rice was to be handed over to the Celestial Granary and to lodges within a fifty-li radius as a reserve, in case of a poor harvest and food shortages among the people. This ensured that travelers passing through would have food, so they would not need to carry their own provisions. The scripture also explains that the first day of the tenth month marks the beginning of the Sun’s primordial Qi stirring into life. For this reason, people were to gather at the Celestial Master’s Administration on that day and receive the command governing life.

At dawn on the fifth day of the tenth month, everyone was to assemble at the Celestial Master’s Administration for an audience. They were to enter in formation, kneel and bow together facing north before the main hall, and listen as the presiding official explained the liturgical rules and precepts. They were forbidden to bring in food privately, so as not to defile the purity of the administrative gate. On the fifth day of the tenth month, they were also to submit the “Life Register,” the record of names and registers relating to people’s lives.

A major assembly was held on the seventh day of the seventh month to verify and transfer life registers, and to examine whether the inner and outer currents of ritual power were in accord, as well as the results of people’s practice. On the seventh day of the first month, officials at every level assessed promotions. At the following assembly, they encouraged, rewarded, and reassigned people according to their merits.

The scripture further stipulates that those who, upon first entering an administrative center, were negligent, disregarded the duties of filial respect and kindness toward others, or refused the presiding official’s instruction would be punished. Those who behaved disrespectfully after arriving, spoke without restraint, or disobeyed orders were likewise to be dealt with under the “Four Punishments.”

Names of the Two Administrations

The names of the two categories of administrative centers are as follows: the register lists four centers—Jushan, Zhongmao, Baishi, and Ganghu. In the external classification these four are called “separate centers,” and in the internal classification, “provisioned centers.” Together with the twenty-four centers, they make twenty-eight. The number of separate centers corresponds to “three times eight.”

Jiyang, Pingdu, Afeng, Cimu, Huangjin, Taihua, Qingcheng, and Emei are the eight centers called “roving centers.” Daiyuan, Zunling, Laixiang, Gongmu, Pinggong, Keli, and Jieruan are also listed as eight centers, called “paired centers.”

There are twenty-four principal centers, divided into three grades—upper, middle, and lower—with eight centers in each grade. The lower grade consists of Beiman, Yuju, Zhubu, Pinggang, Gongmu, Houcheng, Jinkou, and Yuntai. The middle grade consists of Pinggai, Mengqin, Benzhu, Choujing, Beiping, Yongquan, Lishang, and Changli. The upper grade consists of Zhendu, Qinzhong, Gengchu, Gesuo, Liyuan, Heming, Lutang, and Yangping.

The external centers described above number forty-four in all. Those appointed to office must bring a plain garment, shoes, paper and brush, ink, a writing knife, and other supplies. The Star Mansion centers number twenty-eight; they are also called the upper centers, great centers, or principal centers. Tradition says that on the seventh day of the seventh month in the first year of the Shanghuang era, the Great Dao Lord Supreme (a revered Daoist deity) established these centers. After Zhang Daoling received the command, he spread them and put them into operation.

The centers belonging to the three categories.

The living people under the jurisdiction of each administrative center are assigned according to their birth year as follows: Yangping, Lutang, and Heming govern those born in the Year of the Dragon; Liyuan and Gegui govern those born in the Year of the Rabbit; Gengchu and Qinzhong govern those born in the Year of the Tiger; Zhendu and Changli, which belong to the three upper centers, govern those born in the Year of the Ox; Yongquan and Beimang govern those born in the Year of the Rat; Choujing and Benzhu govern those born in the Year of the Pig; and Mengqin and Pinggai govern those born in the Year of the Dog.

Among the eight centers in the middle region, Xuanlao and Yuntai govern those born in the Year of the Dog. Jinkou, Houcheng, and Benzhu govern those born in the Year of the Pig, while Mengqin and Pinggai govern those born in the Year of the Dog. Xuanlao and Yuntai also govern those born in the Year of the Dog; Jinkou and Houcheng govern those born in the Year of the Rooster; Gongmu and Pinggang govern those born in the Year of the Monkey; and Zhubu, Yuju, and Beimang govern those born in the Year of the Goat. It is said here that Yuju “is not a mountain”; all the others are mountain centers.

Among the eight centers in the lower region, the Supreme One bestowed Taishang Center upon the Celestial Master (Zhang Daoling) at noon on the seventh day of the first month of the second year of the Han’an era. Ganghu and Baishi govern those born in the Year of the Horse; Zhongmao and Jushan govern those born in the Year of the Goat.

Four Quiet Chambers

The “four quiet chambers” are secluded rooms where Daoist followers cultivate the Dao and perform rituals. The liturgical regulations stipulate that after entering the Dao, every household should establish a quiet chamber. Its door should face west, toward the east, and an incense altar should be placed beneath the western wall. The Celestial Master presides over the Daoist administrative centers. Upon entering the quiet chamber, first face the incense altar in the west and visualize the Celestial Master before you. Bow twice, offer three sticks of incense, and state your prayers. Then turn in order to face north, east, and south, paying respects in each direction. When the ritual is complete, leave without looking back.

The liturgy also says that at midmorning one should enter a small administrative center, first bow westward to the Celestial Master, then turn eastward to bow to the Supreme One. After completing the rites, leave the sanctuary to consult the register books—the records used in Daoism for registration and the conferral of ranks—and submit memorials facing east.

There is another sequence of worship: enter the administrative center in the morning, first bow northward to the Supreme One, then eastward to the Venerable Elder of the Nine Qi, a Daoist deity, then southward to the Lord of the Dao and De, and finally westward to the Celestial Master. The small administrative centers follow the same procedure.

The Statutes of the Mysterious Capital stipulate that when ordinary people set up a “Jing”—a quiet room for honoring the Daoist teachings and practicing them—its space should be arranged according to grades such as A, B, C, and D. A small Jing should be eight chi wide and one zhang long; a medium-sized Jing, one zhang and two chi wide and one zhang and four chi long; and a large Jing, one zhang and six chi wide and one zhang and eight chi long. The Jing’s door should face east, with the incense burner and offering table in the center. Violating these rules incurs a penalty of twelve years’ loss of life.

The text also says that the quiet room in an ordinary person’s home is called a “Jing,” while a Daoist’s is called a “Zhi,” a place for Daoists to cultivate themselves and perform rites. According to the statutes, no one may enter a Zhi on the days Bingyin, Dingmao, Bingshen, Dingyou, Bingxu, or Jiaxu. Violators incur a penalty of forty-five years’ loss of life. After entering the Zhi, one should sit upright facing east and contemplate the Qi of the Five Directions, first visualizing the Merit Officer and the Yin-Yang officials, divine functionaries in Daoism. Then one should straighten the body, kneel and bow, and remain single-minded, respectful, and solemn.

The Statutes of Great Truth stipulate that when laypeople receive Daoist religious offices and establish a Zhi, or arrange a hall or a Jinglu—a quiet room for cultivation—they must keep the space orderly and clean, make both its interior and exterior solemn, and clearly distinguish its entrances and exits. The Zhi should be located in the southwest part of the residence, with scriptures placed there for veneration.

The statutes also say that incense and lamps should be kept burning in continual offering, and that one should practice the visualization of spirits and the cultivation of the True, so that the True Spirits may descend. One must not accept the office of Zhi while having no quiet room, nor pursue benefits and offerings single-mindedly, going everywhere to solicit alms or report affairs and thereby leaving the premises filthy and unclean. Such conduct causes the Qi of the gods to clash, brings confusion to people and things, invites slander and ridicule, and results in transgression. Even if one’s household is poor, one should wear coarse cloth, eat vegetables, and promptly repair the Zhi residence. If the premises are left muddled and disorderly, the offense is punishable under the Five Penalties.

The Statutes of Great Truth further say that if a child receives one general and the nine kinds of registered officials and troops, whose names are entered in the registers of the Celestial Bureau, the child may enter a Jing or Zhi freely, face the provincial office of the Celestial Bureau, bow three times, report urgent matters, and request favors.

Those who receive ten or more generals may dispatch officials and troops on errands. They should perform rites of homage in the morning and at midday, and submit memorials when urgent matters arise.

The liturgical rules are as follows:

First, the scriptures must be carefully verified, with due regard for both ancient and present circumstances, so that people may receive true Qi and practice in accordance with the instructions. If this brings disaster upon them, their parents will bear the consequences on their behalf. This official register is generally bestowed when a child is seven years old.

Second, regarding the receiving of registers again: anyone who has transgressed after previously receiving a register will incur punishment for their offense, suffer illness or calamity, or lose the register they received. If they now correct their errors, repent their sins, confess them, and seek pardon, they may receive the subsequent teachings anew. Instruction and admonition should be earnest and thorough, guiding them to abandon evil and follow good. There is no need to wait until the following year to do this.

Third, a child may receive the Register of One General. Boys and girls from eight through nineteen years of age count as children. Their minds are not yet mature, and they are easily confused; they may also gradually fall under the influence of calamity. If they lose the register they received, they may correct their errors, repent their sins, confess them, and seek pardon, then receive the teachings again and follow them carefully, abandoning evil and following good.

Fourth, an adult may receive the Register of Ten Generals. Men and women who have reached the age of twenty count as adults. If they are physically weak and often ill, dull-witted, or not yet receptive to instruction, they should be carefully assessed according to their circumstances and guided step by step.

Fifth, the Register of Seventy-Five Generals. Among the seventy-five registers are registers of immortals and registers of spirits: Yin Qi belongs to immortals, while Yang Qi belongs to spirits; spirits govern the earth, immortals govern heaven; heaven governs civil affairs, and earth governs military affairs; military offices govern the inner realm, and civil offices govern the outer realm. Those who serve for a long time within the master’s lineage and receive instruction with devotion first receive a spirit register. Those who come and go to seek instruction outside the master’s lineage first receive an immortal register. Those who first receive an immortal register then advance to receive a spirit register; those who first receive a spirit register then advance to receive an immortal register. Only when their total reaches one hundred and fifty registers is their complement of registers complete.

Sixth, the Register of One Hundred and Fifty Generals. The order of receiving registers thereafter follows the rules already given: those who serve within the master’s lineage first receive a spirit register, while those who come and go to seek instruction outside the lineage first receive an immortal register; they then receive the other kind in turn, making one hundred and fifty in all. If they later continue their transmission under another master, they need not pay the tokens of trust again. But if the first master bestowed only seventy-five registers and they later seek another master to bestow the remaining seventy-five, they should provide, according to the rules, firewood and rice, paper, brush, ink, a book knife, cinnabar, white silk, and other such items. Those who have not yet received the Register of One General, the Register of Ten Generals, or the Register of Seventy-Five Generals, but are of high virtue, may also receive the Register of One Hundred and Fifty Generals directly. Another view holds that one should receive the spirit register first and the immortal register afterward. Both sequences are successive methods of advancement, symbolizing progress from what is near to what is far. One talisman may be used first and another later; this may be done both within and outside the master’s lineage.

These six categories are called the external registers. Registers should be received in order, step by step, until the requirements stated above are met. If a girl has achieved the merit expected of an adult, or an adult who has not yet received a register has performed extraordinary service and possesses exceptional virtue, either may advance directly to the Register of One Hundred and Fifty Generals, receiving the immortal register first and the spirit register afterward. This signifies cultivation from the outside inward. Such an investiture uses a black official document.

If someone first follows one master and receives the Register of One General, the Register of Ten Generals, or the Register of Seventy-Five Generals, then later receives the Register of One Hundred and Fifty Generals, every register must be recorded and carried on the person. The register received later should be worn in front; the earlier ones should be carefully stored and sealed in a box or case. No black official document is used. The same procedure applies to those who have already received the preceding grades of registers and later advance to the Register of One Hundred and Fifty Generals. Registers must not be lost. If one is lost, half the prescribed penalty goods must be paid, but the register need not be received again. If someone has received the Register of Ten Generals or the Register of Seventy-Five Generals from different masters, then changes masters to receive further registers, they should hand the previously received registers to the new master and submit the accumulated register records as well.

The descendants of the Celestial Master of Dongyuan may receive Qi registers, but not governance registers. The officials of the governing offices are all subordinate to the Imperial Altar. Those who ascend the altar should have the relevant register records, but are not required to have received every register.

After receiving a register, one should first pay reverence; next, pray for grace and for the salvation of living beings, and offer prayers to the Mysterious Spirits, the divine beings revered in Daoism. In prayer, one may say: “So-and-so, son or daughter of so-and-so, born under the Register of General So-and-so.” One must not call oneself “subject.” In wielding talismans, consecrating water, treating illness, and averting calamity, one should diligently accumulate merit. The master should assess this merit before granting advancement.

The following explains the categories of covenant registers. The Yellow Book Covenant, the Six Jia Covenant, the Register of Spirits, the True Register, and the Register of Sagely Immortals comprise two covenants and three registers. They embody the virtue of Earth, take trust as their foremost principle, govern the lunar months, practice the Yellow Path of immortal methods, and command and restrain Zhenxing, the planet Saturn. The Red Boundary Covenant, the Azure Youth Covenant, the Red Jia, and the Azure Jia Register comprise two covenants and two registers. They embody the virtue of Fire, place ritual propriety first, govern the sun, practice the Red Path of immortal methods, and command and restrain Yinghuo, the planet Mars. The True One Covenant, the Three-Five Covenant, the Mysterious Register, and the Register of Primordial Destiny comprise two covenants and two registers. They embody the virtue of Wood, take benevolence as their guiding principle, and govern Suixing, the planet Jupiter. The Three Ones Covenant and the Register of Wuzhong comprise one covenant and one register. They embody the virtue of Water, take wisdom as their source, and govern Chenxing, the planet Mercury. The Five-Color One Covenant and the Great Jia Register comprise one covenant and one register. They embody the virtue of Metal, take righteousness as their foundation, and govern Taibai, the planet Venus.

The Taiyi Certificate is also called the Golden Certificate. “Certificate” is another name for “covenant.” The eight covenants have a fixed order of rank, which is why they are called the “Taiyi Covenants”: they pass through eight grades. They are called “Golden Certificates” because, with prolonged cultivation, they become increasingly refined and undergo transformation without being destroyed. The eight covenants are as described above. When all ten registers have been completed, they are called the Ten Registers.

Descendants of the Celestial Master who have already received the Register of One Hundred and Fifty Generals, or who have advanced through the lower grades of registers to the One Register, do not receive another investiture or perform the associated rites after ascending the Imperial Altar. Those who have not yet ascended the Imperial Altar are invested and transmitted the registers by people of high virtue.

All who study the Dao and perform meritorious deeds should receive both internal and external registers, and refer to themselves as “subject” or “female subject,” according to their status. Those given registers by order of the Celestial Master are called “official Directors of Merit.” In documents and registers concerning the administration of the Great Governance, they should sign their names and must not call themselves “disciple.”

The Xuan Du Code says: The registers and other items used when one receives a register contain ghost officials and troops, who may be taken along when traveling outside. The Scripture of Original Aspects records someone asking, “Is it a sin for a libationer—a Daoist master who presides over transmission and instruction—to confer registers on the people and accept payment?” The scripture replies: A libationer is a teacher to the community, and the people look to him as an example. If he accepts payment but does not give it away in charity, later teachers will follow his example. This is where wrongdoing begins. The resulting calamity is far worse than robbery: punishment will continue from one generation to the next, without end for ten thousand ages. Heaven’s gate will never admit him again, and he will remain forever among the Three Evil Destinies, places of suffering.

Memorials

Chisongzi asked Tianlao Pingchang: “Previously, I chose a Jian day and submitted a memorial on the day of Ji-Chou, during the hour of Wei. Why did I receive no reply?” Pingchang answered: “On a Ji-Chou day, as soon as the person carrying the memorial sees the incense table being carried to the gate, the gate will open. If it does not open, he should leave.” Chisongzi then asked: “During the night, when does the gate open and close?” Pingchang replied:

The hours when the gate closes are Mao, Si, Wei, You, Hai, and Chou.

The hours when the gate opens are Chen, Wu, Shen, Xu, Zi, and Yin.

On a Zi day:

The gate closes at the Zi hour. The day spirit of a Zi day harms the master’s wife, so the hours of Chen, Wu, Shen, Xu, Zi, and Yin must not be used.

The gate opens during the hours of Mao, Si, Wei, You, Hai, and Chou.

On a Chou day:

The gate closes at the Chou hour. The day spirit of a Chou day harms calves, and the day spirit of the Zi hour harms the master’s wife, so the hours of Chen, Wu, Shen, Xu, Zi, and Yin must not be used.

The gate opens during the hours of Mao, Si, Wei, You, Hai, and Chou.

On a Chou day:

The day spirit of a Chou day harms calves, so the hours of Mao, Si, Wei, You, Hai, and Chou must not be used.

The gate opens during the hours of Chen, Wu, Shen, Xu, Zi, and Yin.

On an Yin day:

The day spirit of an Yin day harms the six domestic animals, so the hours of Chen, Wu, Shen, Xu, Zi, and Yin must not be used.

The gate opens during the hours of Mao, Si, Wei, You, Hai, and Chou.

On a Mao day:

On certain days marked by the Celestial Stems and Earthly Branches, select the hour according to the rules of “closed” and “open.” The “day spirit” is the deity believed to govern good and ill fortune on that day. The hours listed as “closed” should not be used; those listed as “open” may be used. Mao, Chen, Si, and the other terms below are Earthly Branches that also denote the hours of the day.

On a Mao day: The Mao hour is believed to cause the day spirit to harm the master. Therefore, the Mao, Si, Wei, You, Hai, and Chou hours should not be used; the Chen, Wu, Shen, Xu, Zi, and Yin hours may be used.

On a Chen day: The Chen hour is believed to cause the day spirit to harm one’s parents. Therefore, the Chen, Wu, Shen, Xu, Zi, and Yin hours should not be used; the Mao, Si, Wei, You, Hai, and Chou hours may be used.

On a Si day: The Si hour is believed to cause the day spirit to harm women. Therefore, the Mao, Si, Wei, You, Hai, and Chou hours should not be used; the Chen, Wu, Shen, Xu, Zi, and Yin hours may be used.

On a Wu day: The Wu hour is believed to cause the day spirit to harm animals. Therefore, the Chen, Wu, Shen, Xu, Zi, and Yin hours should not be used; the Mao, Si, Wei, You, Hai, and Chou hours may be used.

On a Wei day: The Wei hour is believed to cause the day spirit to harm the sick. Therefore, the You, Hai, and Chou hours should not be used; the Chen, Wu, Shen, Mao, Si, Wei, Xu, Zi, and Yin hours may be used.

On a Shen day: The Shen hour is believed to hinder long-distance travel. Therefore, the Chen, Wu, You, Hai, Shen, Xu, Zi, and Yin hours should not be used; the Mao, Si, Wei, and Chou hours may be used.

On a You day: The You hour is believed to cause the day spirit to harm birds. Therefore, the Mao, Si, Wei, You, Hai, and Chou hours should not be used; the Chen, Wu, Shen, Xu, Zi, and Yin hours may be used.

On a Xu day: The Xu hour is believed to hinder long-distance travel. Therefore, the Chen, Wu, Shen, Xu, Zi, and Yin hours should not be used; the Mao, Si, Wei, You, Hai, and Chou hours may be used.

The original text ends by listing only “Hai day,” without giving the corresponding hours.

On a “Closed” day, the Sun spirit at the hour of the Pig harms those who travel. The hours of the Hare, Snake, Goat, Rooster, Pig, and Ox are therefore unsuitable. The hours of the Dragon, Horse, Monkey, Dog, Rat, and Tiger are favorable for beginning affairs.

On a “Establishing” day, one may submit nine memorials. It is suitable for petitioning to initiate and spread the Great Dao, and for capturing and arresting malevolent spirits and bandits. One must avoid destroying talismanic methods and demolishing temples, or harm will befall the whole family and one’s master. The hour of the Monkey is unsuitable. When the Dipper’s handle points downward and moves to the left, the hours of the Rat and Tiger are also unsuitable. (This entry is recorded twice.)

On a “Removing” day, one may submit twelve memorials. It is suitable for treating illness, handling matters related to graves, compiling names for inspection, and making arrangements for one’s descendants. One must avoid safeguarding wealth. On a Ji day, the hour of the Rooster is unsuitable.

On a “Full” day, one may submit six memorials. It is suitable for securing graves and safeguarding wealth. One must avoid matters involving release or removal, or the household will be left empty and livestock harmed. On a Ji day, the hour of the Dog is unsuitable.

On a “Level” day, one may submit seventeen memorials. It is suitable for handling various matters concerning merit and prohibitions, and for driving away all manner of evil. One must avoid safeguarding wealth. Livestock may be harmed, and the master and servants may also suffer ill fortune. The hour of the Pig is unsuitable.

On a “Settling” day, one may submit twenty-eight memorials. It is suitable to seek protection in the Five Directions, secure and pacify a residence, and dispel the depletion caused by Tǔgōng, a spirit associated with ground-breaking. One must avoid gathering away old Qi. Tiānyī, the spirit referred to here, harms elders. Acting at the hour of the Rat brings ill fortune.

On a “Grasping” day, one may submit five memorials. It is suitable for capturing and arresting all manner of spirits and bandits, and for releasing those implicated through their association with the captured. One must avoid treating illness, or the patient will be harmed. When the Dipper’s handle points downward at the hour of the Ox, it is unsuitable to act.

On a “Breaking” day, one may submit seven memorials. It is suitable for destroying evil influences in residences and temples and subduing strange beings. The figure called Chǐzī associated with this day will die. One must avoid matters related to graves, or the line of descendants will be cut off and ill fortune brought on. When the Dipper’s handle points downward at the hour of the Ox, it is unsuitable to act. Another account says the hour of the Tiger is also unsuitable. (This entry is recorded twice.)

On a “Danger” day, one may submit two memorials. It is suitable to guide the deceased through the stars and release them from adversity, so that blessings extend through seven generations and their descendants may share in the deliverance. One must avoid securing a residence, or livestock will be harmed. The hour of the Hare is unsuitable.

The Establish Day is suitable for submitting eighteen memorials—documents reporting to the deities. It is favorable for recording names and official titles in the memorials, and for praying for protection for the young and old in the household or for healing from illness. It is unsuitable for praying for the safe return of someone traveling far away, as the traveler may be delayed and return only after a long time; this is an ominous sign. Avoid holding the ritual during the Hour of the Dragon (7–9 a.m.).

The Receive Day is suitable for submitting one hundred and twenty memorials. It is favorable for seeking the removal of someone’s offenses, making amends, averting calamity, and praying for the protection of livestock and the home. If what is sought is not the resolution of a legal case, it is unsuitable to submit a memorial on this day; otherwise, imprisonment may result, which is inauspicious. Avoid the Hour of the Snake (9–11 a.m.).

The Open Day is suitable for submitting one hundred and twenty memorials. It is favorable for clearing away accumulated foul influences and addressing the beings said to inhabit houses and temples: the Thousand Masters and Ten Thousand Shamans, the many spirits of the six kinds of livestock, the wangliang (spirits of mountains, forests, rivers, and marshes), and assorted spirits and ghosts. It is unsuitable to submit memorials for the deceased on this day, as this may lead to the deaths of household livestock. Avoid the Hour of the Horse (11 a.m.–1 p.m.).

The Close Day is suitable for submitting five memorials. It is favorable for dispelling various taboos concerning merit and transgression, driving away spirits that trouble livestock, and removing wangliang and assorted spirits and ghosts from indoors. It is unsuitable to submit memorials for the deceased on this day, as this may lead to the deaths of household livestock. Avoid the Hour of the Horse (11 a.m.–1 p.m.).

The Close Day is also suitable for submitting five memorials. It is favorable for dispelling various taboos concerning merit and transgression, and for counteracting clashes related to one’s year of birth and destiny. It is unsuitable to pray for protection for the young and old in the household on this day, as this may cause financial loss and is inauspicious. Avoid the Hour of the Goat (1–3 p.m.).

Submitting a memorial on a Jiazi day is inauspicious; on a Jiawu day, it is auspicious. On a Yichou day, it is inauspicious; on a Yiwei day, it is auspicious. On a Bingyin day, it is inauspicious, and women may face a danger of death; on a Bingshen day, it is greatly auspicious. Another account says that a Bingshen day is taboo for the head of the household. On a Dingmao day, it is inauspicious, and the day is also taboo for official business. Submitting a memorial on a Dingyou day is inauspicious and may bring a danger of death. On a Wuchen day, it is inauspicious; matters relating to purification and observance of precepts should be avoided. A Wuxu day is greatly inauspicious and carries a taboo against sudden death. On a Jisi day, it is inauspicious; on a Jihai day, it is greatly auspicious. On a Gengwu day, it is inauspicious; on a Gengzi day, it is greatly auspicious. On a Xinchou day, it is inauspicious; on a Xinwei day, the eldest son may face a danger of death within three years. On a Renshen day, the eldest son may face a danger of death within one year. A Renyin day is auspicious, even greatly auspicious, though another record calls it inauspicious. The accounts concerning the Xinchou, Xinwei, and Renshen days are also repeated elsewhere.

On a Guiyou day, the mother of the household may face a danger of death; a Guimao day is greatly auspicious. A Jiaxu day is greatly auspicious; a Jiachen day is unfavorable and carries a danger of death. On a Yihai day, it is suitable for the household to raise silkworms; a Yisi day is unfavorable and carries a danger of death. On a Bingzi day, three people may face a danger of death; a Bingwu day is greatly auspicious. A Dingchou day is greatly auspicious; on a Dingwei day, someone may face a danger of death. On a Wuyin day, husband and wife may face a danger of death; a Wushen day is inauspicious and carries a danger of death. A Jimao day is somewhat auspicious; a Jiyou day is greatly auspicious. Submitting a memorial on a Gengchen, Gengxu, or Xinsi day is greatly auspicious in each case; on a Xinhai day, there is a danger of death. A Renwu, Renzi, Guiwei, or Guichou day is greatly auspicious.

A Jiashen day is auspicious; a Jiayin day carries a danger of death. A Yiyou day is greatly auspicious, though another account calls it inauspicious; a Yimao day is inauspicious. On a Bingxu day, someone in the household will die; submitting a memorial on a Bingchen or Dinghai day is inauspicious. A Ding si day is greatly auspicious; a Wuzi day is somewhat auspicious; a Wuwu day is greatly auspicious, though another record calls both the Ding si and Wuwu days inauspicious. A Jiwei day is greatly auspicious; a Jichou day carries a danger of death. A Gengshen day is auspicious; a Gengyin or Xinyou day carries a danger of death. A Xinmao day is auspicious; a Renxu day is inauspicious; a Renchen day is auspicious. A Guihai day is inauspicious; on a Guisi day, women may face a danger of death.

Here, “submitting a memorial” refers to presenting a memorial to the celestial realm and reporting to the deities during a Daoist Zhaijiao (purification ritual). The passage lists auspicious and inauspicious days, along with related taboos, according to the sexagenary cycle; some dates are accompanied by alternative accounts.

When submitting a memorial to the gods (a Daoist ritual in which a written petition is presented to the divine), prepare a separate brush and inkstone for writing it; they must not be used for other purposes. Grind the ink by turning the stick counterclockwise forty-nine times, and follow the same procedure whenever you grind ink again. The Renchen day is auspicious for submitting a memorial, while the Guihai day is inauspicious. Submitting one on the Guisi day will bring women a fatal calamity.

For submitting a memorial, prepare a separate brush and inkstone for that purpose alone; do not use them for anything else. Grind the ink counterclockwise forty-nine times, repeating the same procedure whenever you grind it again. Burn incense while writing the memorial, face north, and orient yourself toward the Hai, Si, Wei, and Chou directions.

The auspicious times for submitting a memorial are the Mao, Si, Shen, and Hai hours. These four hours may be used for healing illnesses. Other hours are inauspicious and must not be used; exercise caution.

After choosing an auspicious time, also avoid the ritual master’s year-cycle, calculated from their age, and their birth destiny, determined by the cyclical sign of their birth year. Take care not to violate taboos that could harm the ritual master.

A Jian day, one of the Twelve Day Officers, may be used to carry out rites for exorcising evil, destroying wicked shrines, and binding ghosts and spirits. The corresponding times for the first and seventh months are as follows:

On a Jian day, perform the rite in the Shen hour, at dusk. On a Ping day, perform it in the Hai hour, at nightfall. On a Po day, perform it at dawn. On a Shou day, perform it before noon. On a Chu day, perform it at sunset. On a Ding day, perform it at midnight. On a Wei day, perform it at sunrise. On a Kai day, perform it at noon. On a Man day, perform it at dusk. On a Zhi day, perform it at cockcrow. On a Cheng day, perform it at mealtime. On a Bi day, perform it in the late afternoon.

The instructions also specify that a Kai day is for rites at noon, a Man day at dusk, a Zhi day at cockcrow, a Cheng day at mealtime, and a Bi day in the late afternoon.

All twelve kinds of day are subject to a taboo against performing rites during a “Dou-linked” hour. Do not submit a memorial for healing at such a time, or the ritual master and the person overseeing the writing of the memorial may be harmed. Check carefully and avoid these hours. They are also taboo for funerals, weddings, and betrothal rites.

Avoid the following days when treating illness: Jiawu, Jiashen, Jiaxu, Jiayin, Yimao, and Bingchen; all are inauspicious. The Yin, Mao, Shen, You, Wu, and Chou hours are also inauspicious, and no memorial should be submitted then. Xinwei is especially ill-omened. During a memorial rite (Zhangjiao), when praying for blessings, or when inviting the gods, avoid Dou-linked hours.

The taboos for the first and seventh months have already been recorded above.

When a Jian day falls in the second or eighth month, the rite should be held during the Xu hour; in the third or ninth month, during the Zi hour; in the fourth or tenth month, during the Yin hour; in the fifth or eleventh month, during the Chen hour; and in the sixth or twelfth month, during the Wu hour.

The above describes the hours associated with the Northern Dipper system for presenting memorials and performing Zhaijiao rites. There are also instructions for choosing a time according to the month. As the day of the formal rite approaches, attention should be paid to the time when Taiyi descends. Any hour that clashes with the Northern Dipper system when presenting a memorial or beginning the invocation for a Zhaijiao rite should be avoided. For a Zhaijiao rite seeking blessings for one’s birth destiny, choose a day matching that destiny or a Heavenly Birth day, such as a Jiachen or Yisi day. The food offerings from a rite held for one’s birth destiny must not be given to outsiders; food offerings from other Zhaijiao rites should be shared with visiting guests. When praying to the stellar officials for blessings or giving thanks for fulfilled vows, inauspicious days should also be avoided.

The following days in each month are inauspicious and should be avoided when presenting memorials: Gengshen in the first month, Xinyou in the second, Jiaxu in the third, Guihai in the fourth, Renzi in the fifth, Guichou in the sixth, Jiayin in the seventh, Yimao in the eighth, Jiachen in the ninth, Dingsi in the tenth, Bingwu in the eleventh, and Guiwei in the twelfth. These are called “days of harm and destruction for presenting memorials.” They are unsuitable for making petitions or undertaking any other matters.

The Five Virtue days are suitable for repenting and atoning for transgressions, and for praying for auspicious outcomes. The days Jiachen, Bingchen, Wuchen, Gengchen, Yisi, Xinsi, Guisi, Jisi, and Ding­si are unsuitable for presenting memorials or performing Zhaijiao rites; Jisi and Ding­si are specifically noted as unsuitable for Zhaijiao rites. The Five Virtue days are suitable for praying for blessings. When making a petition, people often choose a Heavenly Vow day, namely Jichou, on which auspicious wishes are said to be more readily fulfilled.

Calendar dates used for the invocation at a Zhaijiao rite:

On a Jiazi day: Renshen, Guiyou, Xinsi, and Renwu.

For performing a jiao offering ritual (an altar rite to report to and honor the deities), the following days are suitable: Jia-Shen, Yi-You, Ding-Hai, Wu-Zi, Ji-Chou, Xin-Mao, Jia-Chen, Bing-Wu, Ding-Wei, Wu-Shen, Geng-Xu, Ren-Zi, Gui-Chou, Bing-Chen, Ding-Si, Wu-Wu, Ji-Wei, Geng-Shen, Xin-You, Jia-Wu, Bing-Shen, and Ding-You. These are auspicious days; inauspicious days are not listed.

When choosing a day, you must also observe the taboos mentioned earlier. There is also a category called “Five Virtue Days,” among which Jia-Zi and Jia-Wu are the most auspicious. You must also avoid days and times that clash or break with one another. For example, the Zi hour breaks with the Wu hour, and the Wu hour breaks with the Zi hour.

The opening of a jiao ritual, when the rite begins and a formal invocation is made to the deities, is best performed during the Zi or Wu hour. If the chosen time coincides with a breaking clash or douji (a calendrical term for a conflict between the date or time and a direction, among other things), avoid the Zi hour if the clash falls in the Zi hour, and avoid the Wu hour if it falls in the Wu hour. If a patient is critically ill, however, a zhang jiao ritual—a Daoist offering rite for prayer, healing, and related purposes—may be performed at once, without observing the usual time restrictions.

When treating illness, you must also avoid the following months and directions. According to the source, violating these taboos will cause the patient’s death:

• In the first month, do not face east; in the seventh month, do not face west.
• In the second month, do not face north; in the eighth month, do not face south.
• In the third month, do not face west; in the ninth month, do not face east.
• In the fourth month, do not face south; in the tenth month, do not face north.
• In the fifth month, do not face east; in the eleventh month, do not face west.
• In the sixth month, do not face north; in the twelfth month, do not face south.

The first and twelfth months are also called the “Months of the Supreme One’s Void.” Do not treat illness while facing south during these months. On Geng and Xin days, do not treat illness during the bu hour (the Shen hour, roughly 3 to 5 p.m.) or at sunset.

Quark (source text): The prohibitions against facing east in the first month, facing west in the seventh month, facing north in the second month, facing south in the eighth month, and treating illness during the bu hour or at sunset on Geng and Xin days each appear twice in the source text.

In the first and twelfth months, the Palace of the Supreme Venerable of Empty Nonbeing is in charge.

In the sixth and seventh months, the Palace of the Supreme Nine Qi of Wenchang is in charge.

In the second month, the Palace of the Supreme Mysterious Elder and Immortal Capital is in charge.

In the eighth month, the Palace of the Supreme Heavenly Emperor is in charge.

In the third and fourth months, the Supreme Three Heavens Taiqing Palace is in charge.

In the ninth and tenth months, the Palace of the Supreme Great Dao is in charge.

In the fifth month, the Palace of the Supreme Veneration of the Dao is in charge.

In the eleventh month, the palace offices where the Supreme Attendants, the Left and Right Divine Supervisors, and the various generals reside are in charge.

On the first day, the Jade Office of Establishment conducts its business at the Red Void Palace.

On the second day, the Office of Great Simplicity conducts its business at the Taiwei Palace.

On the third day, the Taiwei Office conducts its business at the Northern Peace Palace.

On the fourth day, the Office of the Chief Rectifier conducts its business at the Taiqing Palace.

On the fifth day, the Zhengyi Office conducts its business at the Palace of Clear Illumination.

On the sixth day, the Mysterious Unity Office conducts its business at the Upper Illumination Palace.

On the seventh day, the Office of Great Simplicity conducts its business at the Palace of Lofty Spirits.

On the eighth day, the Office of Gathered Spirits conducts its business at the Purple Tenuity Palace.

On the ninth day, the Office of Maternal Spirits conducts its business at the Palace of Awaiting Spring.

On the tenth day, the Taiqing Office conducts its business at the Martial Palace.

On the sixteenth day, the Office of Oversight of Wrongdoing conducts its business at the Northern Office.

On the seventeenth day, the Office of Oversight of Deceit conducts its business at the Southern Dipper Palace.

On the eighteenth day, the Office of Unified Governance conducts its business at the Palace of Clear Illumination.

On the nineteenth day, the Office of Unified Records conducts its business at the Western Void Palace.

On the twentieth day, the Office of Examination Supervision conducts its business at the Palace of the Director of Destinies.

On the twenty-first day, the Office of Administrative Supervision conducts its business at the Palace of Yang Illumination.

On the twenty-second day, the Office of Examination Administration conducts its business at the Palace of the Sun.

On the twenty-third day, the Office of Palace Administration conducts its business at the Lesser Yang Palace.

On the twenty-fourth day, the Mysterious Origin Office conducts its business at the Palace of Yin.

This list sets out the divine offices assigned to oversee each month and day, along with the palace offices where they conduct their business. “Office” refers to a celestial bureau, while “govern” means to administer affairs or conduct official business at a particular palace office. These correspondences between dates and palace offices belong to the system of divine roles and celestial bureaucracy found in Daoist liturgy.

On the twenty-fourth day, the Xuanyuan Bureau oversees the Taiyin Palace.

On the tenth day, the Taiqing Bureau oversees the Wuling Palace.

On the twenty-fifth day, the Taixuan Bureau oversees the Shaoyang Palace.

On the eleventh day, the Sanshui Bureau oversees the Sunü Palace.

On the twenty-sixth day, the Dusi Bureau oversees the Beichen Palace.

On the twelfth day, the Sulu Bureau oversees the Juye Palace.

On the twenty-seventh day, the Duhou Bureau oversees the Taibai Palace.

On the thirteenth day, the Qingxu Bureau oversees the Ximing Palace.

On the twenty-eighth day, the Zhishi Bureau oversees the Linming Palace.

On the fourteenth day, the Xuanzheng Bureau oversees the Shangjiang Palace.

On the twenty-ninth day, the Zhensikao Bureau oversees the Qingyang Palace.

On the fifteenth day, the Zhongdu Bureau oversees the Quping Palace.

On the thirtieth day, the Diankao Bureau oversees the Qiming Palace.

The Three Heavens Without Supreme, the Boundless Great Dao, the Most High Lord Lao, and the Duzheng Bureau jointly command the officials and troops of all the bureaus, numbering nine million nine hundred ninety-nine thousand. The bureau offices of the Sun and Moon Palaces remain as previously arranged.

These are the regulations issued by the Celestial Master to distinguish the duties of the bureaus in each palace. When the libationers on duty and the male and female officials at each administrative center submit memorials of petition, they must carefully consult the liturgical texts, determine which palace bureau has jurisdiction, and proceed according to the officials and troops commanded by the Zhengji Bureau. The bureau offices of the Sun and Moon Palaces remain as previously arranged.

These are the regulations issued by the Celestial Master. When libationers and male and female officials at each administrative center submit memorials of petition, they must carefully consult the liturgical texts, determine which palace bureau has jurisdiction, and request the appropriate office according to the severity of the illness. Under the provisions of the Rituals for Twelve Hundred Officials, for a mild illness or minor matter, one says, “I bow my head and prostrate myself twice.” For a serious illness or grave matter, one must say, “I knock my head to the ground and confess my offense deserving death,” and “I bow my head and prostrate myself twice.” In cases of grave illness or major affairs, one must also address the relevant palace bureau separately:

“Tai Xuan, Duzheng of Orthodox Unity, Heavenly Master of the Pingqi lineage: I, Jia, libationer of the Qi at [name of administrative center], knock my head to the ground and confess my offense deserving death; I bow my head and prostrate myself twice. So-and-so, a man or woman of the so-and-so family, from such-and-such commandery, county, township, and village, was born in the year of Ren and is now such-and-such years old. There are such-and-such people in the household. The illness is as follows…”

Then say: “I submit this report to the bureau of such-and-such palace; may the old regulations continue to apply. I, Jia, am sincerely fearful and apprehensive; I knock my head to the ground and confess my offense deserving death, and bow my head and prostrate myself twice.”

On a Jiachen day, the Linche presiding official enters the office; this should be visualized.

On a Jiaxu day, Zhangsheng Shen is in charge of fire. During the ritual, visualize Zhangsheng Shen.

On a Jiashen day, Yizhang Shen is in charge of plants and trees. During the ritual, visualize Yizhang Shen.

On a Jiazi day, Jiuming Shen is in charge of water. During the ritual, visualize Jiuming Shen.

On a Jiayin day, Chenglong Shen is in charge of illness. During the ritual, visualize Chenglong Shen.

A Jiawu day also has a corresponding divine office, though the text does not specify its duties.

On a Jiaxu day, Zhangsheng Shen is in charge of fire. During the ritual, visualize Zhangsheng Shen.

On a Jiashen day, Yizhang Shen is in charge of plants and trees. During the ritual, visualize Yizhang Shen.

On a Jiazi day, Jiuming Shen is in charge of water. During the ritual, visualize Jiuming Shen.

On a Jiayin day, Chenglong Shen is in charge of illness. During the ritual, visualize Chenglong Shen.

On a Jiawu day, Jianbing Shen is in charge of combat, warfare, and litigation. During the ritual, visualize Jianbing Shen.

On all six Jia days, visualize the corresponding deities and contemplate their respective duties in your heart.

In the first lunar month, the master performs the ritual at dawn, just as the sky begins to brighten; the master’s wife performs it at sunrise. In the seventh month, the master’s time is before sunset, and the master’s wife’s time is at the evening meal.

In the second month, the master’s time is at sunrise, and the master’s wife’s time is at dusk. In the eighth month, the master’s time is at sunset, and the master’s wife’s time is around nine to eleven in the morning.

In the third month, the master’s time is at sunrise; the female disciple’s time is late at night, when all is quiet and she is about to sleep. In the ninth month, the master’s time is at dusk, and the master’s wife’s time is at sunrise.

In the fourth month, the master’s time is around nine to eleven in the morning; the master’s mother’s time is late at night, when all is quiet and she is about to sleep. In the tenth month, the master’s time is late at night, when all is quiet and he is about to sleep; the master’s wife’s time is at sunrise.

In the fifth month, the master’s time is at noon, and the master’s wife’s time is at cockcrow. In the eleventh month, the master’s time is at the end of the month, and the master’s wife’s time is before sunset.

In the sixth month, the master’s time is at sunrise, and the master’s wife’s time is at dawn, just as the sky begins to brighten. In the twelfth month, the master’s time is at cockcrow, and the master’s wife’s time is at sunset.

These twelve months give the times for the two kinds of memorial petitions used by male and female ritual officiants to pray for people and avert misfortune. “Wife’s time” refers to the time when the master’s wife performs the ritual.

The times for the sixth and twelfth months are listed again: in the sixth month, the master’s time is at sunrise and the master’s wife’s time is at dawn, just as the sky begins to brighten; in the twelfth month, the master’s time is at cockcrow and the master’s wife’s time is at sunset.

During the twelve months of the Daoist calendar, male and female libationers—officials who preside over sacrifices and transmit Daoist teachings—should avoid these inauspicious dates when submitting memorials on behalf of others. They must not violate this rule. If a sick person is near death, however, a memorial may be submitted on such a day.

A libationer who can move mountains, halt waters, summon clouds and bring rain, sit upright and call upon the myriad spirits, make plants grow in winter, or bring ice and frost in summer need not observe the prohibitions listed in this text. If anyone is harmed by water, fire, or weapons as a result, heed this warning: everyone must be cautious.

When lifting restrictions on food in the kitchen for Daoist households, one should visualize the heavenly spirits, the Five Emperors, and the spirits who guard the Six Jia; invoke the revered immortals and worthies, the Daoists of the famous mountains of the Five Marchmounts, and pray for blessings for the head of the household.

The dates listed below are extremely inauspicious. Do not submit memorials or make petitions on these days:

The second day of the first month; the ninth day of the second month; the tenth day of the third month; the eleventh day of the fourth, fifth, and sixth months; the second day of the seventh month; the thirteenth day of the eighth and ninth months; the eighth day of the tenth month; the fifteenth day of the eleventh month; and the thirteenth day of the twelfth month.

The following are also extremely inauspicious days on which memorials and petitions must not be submitted:

The eleventh day of the first month; the third and eighteenth days of the second month; the seventh and ninth days of the third month; the fifteenth day of the fourth month; the second and fifth days of the fifth month; the third day of the sixth month; and the thirteenth day of the twelfth month.

The following dates, by contrast, are suitable for burning incense and submitting memorials:

The eleventh day of the first month; the third and eighteenth days of the second month; the seventh and ninth days of the third month; the fifteenth day of the fourth month; the second and fifth days of the fifth month; the third and thirteenth days of the sixth month; the first and seventeenth days of the seventh month; the second and eighteenth days of the eighth month; the ninth day of the ninth month; the fifth day of the tenth month; the fourth and sixteenth days of the eleventh month; and the twenty-first day of the twelfth month.

The first day of the first month is the Heavenly La; the fifth day of the fifth month is the Earthly La; the seventh day of the seventh month is the Daoist Virtue La; the first day of the tenth month is the People’s Year La; and the twelfth month is the Lords and Nobles’ La. These five La days are all auspicious. Daoist households should make offerings to their ancestors on these days. Before the sacrifice, they should first submit a memorial to inform and consult the ancestors, and then set out the offerings. This is the way of filial devotion.

The prohibitions concerning the preceding memorial—the ritual presentation of a written petition to the deities—must not be violated. One must act with great care; this is the most auspicious course. When treating illness, one may choose the “Red Pine Master hour” (Chisongzi shi), a term used in selecting an auspicious time whose precise meaning varies by liturgical tradition.

Within a single day, one must not enter the Jing (a quiet chamber where Daoist priests practice and perform rites) to present a memorial more than once.

End of Essentials for Practicing Liturgical Rules and Precepts, Scroll Ten.

Essentials for Practicing Liturgical Rules and Precepts, Scroll Eleven

Compiled by Zhu Faman, Daoist of the Three Caverns.

Authorized Forms and Procedures for Memorials

The following are the names of various memorial rites:

• A memorial for an initial absolution of sins.
• A memorial for a married couple seeking children and praying for a son.
• A memorial for a married couple suffering from prolonged illness and requesting treatment.
• A memorial for illness after childbirth, in which the petitioner confesses before the presiding deity and prays for recovery.
• A memorial for a married couple angered by an argument, in which each acknowledges their own faults in response to the other.
• A memorial for relief from illness and suffering, asking divine officials to receive the document and act promptly.
• A memorial asking divine officials to protect a household beset by misfortune and without descendants.
• A memorial for strange lights appearing in the home, entrusting oneself to the deities and praying for clear guidance.
• A memorial reporting taboos transgressed during illness and requesting relocation and avoidance of various taboos in order to obtain aid.
• A memorial seeking refuge in the Orthodox Way because of illness; if one’s words or conduct have strayed from it, one resolves to reform and prays for pardon.
• A memorial asking upright officials to apprehend and deal with those who have acted unlawfully.
• A memorial used when a married couple separates, to sever inauspicious entanglements and dispel strange phenomena.
• A memorial acknowledging repentance and requesting leniency after violating liturgical rules and prohibitions.

The offerings common to these memorial rites are: forty feet of white silk, one hu of uncooked rice, one dou of oil, one jin of incense, one hundred sheets of paper, two brushes, one ink cake, one writing knife, two mats, and five feet of cloth.

There is also the “Memorial for Reporting Anxiety, Adversity, and Humiliation, Confessing Faults and Dispelling Misfortune,” used when one faces distress, hardship, or humiliation, to acknowledge one’s faults and ask that calamity be lifted. The required offerings are: one hundred sheets of paper, two brushes, one ink cake, a pair of gold rings, one writing knife, five dou of rice, two mats, and five liang of incense.

There is also the “Memorial for Reporting Perceived Illness, Adversity, and Humiliation, Confessing Faults and Dispelling Misfortune,” used when one feels ill or faces calamity and humiliation, to acknowledge one’s faults and ask that calamity be lifted. Its required offerings are the same as for the preceding memorial: one hundred sheets of paper, two brushes, one ink cake, a pair of gold rings, one writing knife, five dou of rice, two mats, and five liang of incense.

There is also the “Memorial for Reporting Perceived Illness, Confessing Sins, and Begging for Grace,” used when one feels ill, to acknowledge one’s sins and ask for pardon.

The offerings and implements for the chapters above are as follows:

First Chapter: 120 coins, three dou of rice, 100 sheets of paper, one brush, one ink stick, one liang of incense, one mat, and one writing knife.

“Petition for Medical Officials to Treat Someone Ill for Many Days” (a petition asking medical officials to treat someone who has been ill for many days): 100 sheets of paper, one brush, one ink stick, one writing knife, three dou of rice, one liang of incense, one mat, and 120 coins.

“Petition to End the Plague” (a petition asking for the plague to be dispelled): 100 sheets of paper, three liang of incense, one brush, one ink stick, one writing knife, and two mats. In addition, prepare one sheng of oil, 100 coins, and one zhang and two chi of silk fabric for each member of the household.

“Petition for Relief from Illness and Calamity for Husband and Wife, to End Ghost Litigation, and to Support Those in Danger and Preserve Their Safety” (a petition asking to avert illness and calamity for a husband and wife, resolve litigation involving ghosts and spirits, and provide aid in times of danger to secure safety): 300 sheets of paper, three dou of oil, 40 chi of blue silk, one ink stick, two brushes, five liang of incense, five dou of rice, two mats, and one writing knife.

“Petition for Rain” (a petition asking for rain to fall): three dou and six sheng of oil, two brushes, 100 sheets of paper, one ink stick, one liang of cinnabar, three liang of incense, two mats, five dou of rice, and 365 coins.

“Petition for Clear Skies” (a petition asking for clear weather): five jin of wax, two brushes, 100 sheets of paper, two ink sticks, five liang of cinnabar, one writing knife, two mats, and five dou of rice.

“Petition to Dissolve Calamities at the Zi-Wu and Chen-Hour Fate Junctions” (a petition asking to dispel misfortune at key points in one’s fate, such as the Zi or Wu years and the Chen hour): the recorded offerings include three dou of white rice, four mats, 100 sheets of paper, two ink sticks, five liang of cinnabar, one writing knife, two mats, and five dou of rice. The original text repeats the quantities for mats and rice here.

The offerings listed earlier are three dou of white rice, four mats, one dou and two sheng of oil, and one bolt of crimson silk. For a ritual performed on behalf of someone who is not ill, one must also prepare one hundred sheets of paper, two brushes, one ink pellet, one writing knife, one hundred and twenty counting rods, a pair of gold rings, three jin of incense, and cords in three colors, nine of each color, each one hundred and twenty chi long. For someone who has suffered a grave calamity, items in five colors are required, three liang of each.

Petition for Dissolving Major Calamities Associated with the Eight Trigrams and Yuanchen

To perform this petition ritual for dispelling major calamities associated with the Eight Trigrams and Yuanchen, prepare forty chi of white raw silk, one shi of rice, five liang of plain silk thread, a pair of gold rings weighing two fen in total, one hundred sheets of paper, two brushes, one ink pellet, thirteen liang of incense, two mats, and one writing knife.

A Daoist who has not received the registers for the Three-Five Red Register and the Yuanchen River Chart, among other methods, may neither preside over a Zhaijiao (purification ritual) nor submit major petitions concerning Yuanchen and related matters to the gods. Those who have received the register of the One Hundred and Fifty Generals and are registered in a ritual office may submit only other petitions.

Petition for Moving into a New Home, Unfavorable Changes, and Minor or Major Acts of Atonement for the House

To perform minor or major petitions for atoning to the household gods and warding off misfortune associated with moving into a new home or other unfavorable changes to the residence, prepare one hundred sheets of paper, one ink pellet, one brush, one writing knife, five jin of candles, colored offerings representing the five directions in the prescribed quantities, two mats, five dou of rice, one hundred and twenty cash coins for suppressing evil, and three liang of incense.

Petition for Unease in a New Home and Suppressing the House

To perform a petition ritual for suppressing the house when a new home causes unease, prepare ten chi of silk, one hundred and twenty cash coins, five dou of rice, two mats, one hundred sheets of paper, one brush, one ink pellet, three liang of incense, and one writing knife.

Petition for Dispelling Emptiness, Strange Lights, and Recorded Calamities

To address depletion, strange apparitions of light, and calamities recorded against the household, prepare one hundred sheets of paper, one brush, one ink pellet, one writing knife, one mat, one dou of oil, twenty-four chi of yellow cloth, one shi and two dou of white rice, and two liang of incense.

Petition for Release from Lawsuits Involving Three Generations of Ancestors and Five Forefathers

Listed on the right: fifty jin of wood, to be burned and made into a scattered form according to the prescribed method; twenty-five or fifteen jin may also be used. Five zhang of yellow cloth, five dou of rice for a single ritual meal, one hundred sheets of paper, one inkstick, one brush, one liang of incense, and one mat.

Petition for Official and Private Calamities, Successive Deaths and Illnesses, and the Misfortune of the Five Tombs: Used to address calamities affecting officials or private households, as well as successive deaths and illnesses and the misfortune of the Five Tombs. The required items are one hundred sheets of paper, one brush, one inkstick, one writing knife, one mat, one dou of oil, twenty-four chi of yellow cloth, two dou of uncooked rice for the ritual meal, one liang of cinnabar, and one liang of incense.

Petition for Repeated Dreams of the Dead, Confused Apparitions, and Removal of Tomb Records: Used to address repeatedly dreaming of the deceased, confused or indistinct images of the dead, and the removal of records associated with a grave. The required items are five zhang of yellow cloth, forty chi of plain cloth, three dou and six sheng of oil, one hundred sheets of paper, two dou of rice for the ritual meal, one liang of cinnabar, and one liang of incense.

Petition for Repeated Dreams of the Dead, Confused Apparitions, and Removal of Tomb Records: The required items are five zhang of yellow cloth, forty chi of plain cloth, three dou and six sheng of oil, one hundred sheets of paper, two brushes, one inkstick, one writing knife, three liang of incense, and two liang of cinnabar.

Petition for Minor Expulsion of Strange Manifestations in the Home: Used to address strange occurrences in a residence and to perform a small-scale expulsion ritual. The required items are fifty sheets of paper, one brush, one inkstick, three dou of rice, one mat, one liang of incense, and seventy-two coins.

Petition for Major Expulsion After the Funeral and Encoffining: Used to perform a large-scale expulsion ritual after funeral rites have concluded and the body has been placed in its coffin. The required items are one hundred sheets of paper, two brushes, one inkstick, one writing knife, two liang of incense, one mat, one hundred and twenty coins, one liang of cinnabar, ten chi of ritual cloth for use in subduing forces, and three dou of rice.

Petition for an Effigy Substitute Made of Silver When Deaths and Illnesses Continue: Used when deaths and illnesses persist in a household, with a silver human effigy serving as a ritual symbol in place of the person. Make one effigy for each member of the household, using two liang of silver per effigy. Also provide one mat, one hundred and twenty coins, one liang of cinnabar, ten chi of ritual cloth for subduing forces, and three dou of rice.

Petition for an Effigy Substitute Made of Silver When Deaths and Illnesses Continue: Another method uses human effigies made of silver foil, one for each household member, using silver for each effigy. If silver is unavailable, use ninety-nine tin coins. Cast the petition into water. Also provide one hundred sheets of paper, one brush, one inkstick, one writing knife, five dou of rice, two liang of incense, and twelve chi of ritual cloth for subduing forces.

Petition for Strange Illnesses and the Seizure of Former Qi: A liturgical petition used for unusual symptoms believed to be caused by lingering evil Qi from the past. The required items are: sixty ground petitions, each one chi and two cun long, one cun and two fen wide, and three fen thick; nine dou of red adzuki beans; 120 chi of left-hand cord; one large knife; 100 sheets of paper; one brush; one ink pellet; one mat; two liang of incense; and one writing knife.

Petition for Prolonged Illness and Misfortune, and Release from the Twenty-Four Prisons: Used to dispel conditions such as chronic illness and persistent misfortune, and to free the person concerned from the bonds of the so-called “Twenty-Four Prisons.” The required items are: 24 chi of blue-patterned cloth; three liang of incense; 100 sheets of paper; one brush; one ink pellet; five dou of rice; one writing knife; and one mat.

Petition to Rescue the Sick by Appealing to the Five Peaks: Used to pray for relief from illness. The required items are: three liang of plain silk thread; one pair of gold rings; ten liang of incense; 100 sheets of paper; one brush; one ink pellet; five dou of rice; one writing knife; and one mat.

Petition to Rescue the Sick by Appealing to the Five Peaks: The required items are: three liang of plain silk thread; one pair of gold rings; ten liang of incense; 100 sheets of paper; one brush; one ink pellet; two mats; five dou of rice; and one writing knife.

Petition to Release the Five-Dipper Bonds, Sever the Ties, and Rescue the Life: Used to lift the misfortunes of confinement, severance, and life-taking associated with the “Five Dippers,” a technical term in Daoist liturgy. The required items are: 40 chi of white plain silk; three liang of white silk thread; one pair of gold rings; 200 sheets of paper; two brushes; one ink pellet; two mats; five liang of incense; five dou of rice; and one writing knife.

Petition for a Great Migration and Deliverance When the Dead Appear Bound in Dreams: When the dead are seen in dreams as trapped or bound, this “Great Migration and Deliverance” rite is performed in hopes of rescuing their souls. The required items are: 40 chi of white plain silk; 100 sheets of paper; one brush; one ink pellet; one writing knife; one dou of oil; two mats; three liang of incense; 120 coins; and five dou of rice.

Petition for a Small Migration and Deliverance When the Dead Appear Grieved and Resentful in Dreams: A “Small Migration and Deliverance” rite performed when the dead appear in dreams troubled and resentful. The required items are: 100 sheets of paper; one brush; one ink pellet; one writing knife; one dou of oil; three liang of incense; one mat; three dou of rice; and 120 coins.

Petition for Migration and Deliverance, and a Prayer for Grace, After the Mourning Period: A rite performed after the mourning period has ended to seek migration and deliverance for the deceased and pray for grace.

The items listed above include forty chi of silk fabric, one hundred sheets of paper, one brush, one stick of ink, one paper knife, one dou of oil, seven liang of incense, two sleeping mats, five dou of rice, and one hundred and twenty coins.

Petition for Lifting Curses (a liturgical petition for dispelling curses).

Required items: three hundred and twenty-six coins; colored silk cloth, prepared according to the person’s age; one hundred sheets of paper, one brush, one stick of ink, five dou of rice, two sleeping mats, five liang of incense, and one paper knife.

Petition for Lifting Curses from the Five Directions (addressing curses from the five directions: east, south, west, north, and center).

Required items: one hundred sheets of paper, one brush, one stick of ink, one paper knife; five-colored silk thread, prepared to the required lengths for each direction; two hundred and forty coins, five dou of rice, two sleeping mats, and three liang of incense.

Petition for Quelling Quarrels and Slander (a petition for resolving disputes and dispelling slander).

Required items: three jin of wax, fifty jin of charcoal, one hundred and twenty coins, three dou of rice, one sleeping mat, and three liang of incense; also prepare fifty sheets of paper, one brush, one stick of ink, and one paper knife.

Petition for Pursuing Thieves (a liturgical petition for tracking down stolen goods).

Required items: five-colored ropes, prepared to the required lengths for each direction; ninety chi of blue patterned silk, one large knife, one hundred sheets of paper, one brush, one stick of ink, three liang of incense, two sleeping mats, one paper knife, and five dou of rice.

Petition for a Child (a liturgical petition for conceiving a child).

Required items: two dou and four sheng of oil, two dan and four dou of rice, one hundred sheets of paper, one brush, one stick of ink, two liang of cinnabar, one paper knife, and one sleeping mat.

Petition for Lifting Calamity and Prolonging Life.

Required items: nine dou of rice, seven sheng of oil, one hundred and twenty coins, one hundred sheets of paper, one brush, one stick of ink, one paper knife, two liang of incense, and two sleeping mats.

Petition for Treating a Longstanding Illness That Has Suddenly Worsened and Praying for the Patient’s Life.

Required items: forty chi of white silk fabric, one dan of rice, five sheng of oil, three liang of incense, one hundred sheets of paper, one brush, one stick of ink, one paper knife, and one sleeping mat.

Petition for Extending One’s Lifespan and Rescuing One’s Life (a liturgical petition for extending one’s years and saving one’s life).

The items to be prepared for each of these petitions, which are documents used in specific prayers for protection and averting calamity, are as follows:

Petition to Extend the Lifespan and Rescue from Death: one hundred sheets of paper, one writing brush, one ink cake, five liang of incense, two liang of cinnabar, one small knife for trimming writing materials, and two mats.

Petition to Extend the Lifespan and Rescue from Death: a separate listing calls for one hundred sheets of paper, one writing brush, one ink cake, five liang of incense, two liang of cinnabar, one small knife for trimming writing materials, two mats, one pair of gold rings, three liang of plain silk thread, one bolt of silk, one shi and two dou of rice, and one hundred and twenty counting rods.

Petition to Register the Hun and Po Souls: one hundred and twenty coins, one mat, one liang of cinnabar, two liang of incense, one small knife for trimming writing materials, one hundred sheets of paper, one writing brush, one ink cake, and three dou of rice.

Petition to Overcome Calamity and Offer Protection: five jin of incense, one mat, one hundred sheets of paper, one writing brush, one ink cake, one small knife for trimming writing materials, three dou of rice, one thousand two hundred coins, and three pieces of clothing.

Petition for Great Protection in the Eight Directions: one hundred sheets of paper, one writing brush, one ink cake, one small knife for trimming writing materials, one bolt of silk, one shi and two dou of rice, one pair of silver rings, three liang of green silk thread, three dou of oil, two mats, and one dou of blended incense.

Petition for Nurturing and Protecting Life in the Five Directions: one shi and two dou of rice, forty chi of white plain silk, five liang of incense, two mats, one hundred sheets of paper, one writing brush, one ink cake, and one small knife for trimming writing materials.

Petition to Relieve Stagnant Illness and Advance or Retreat, and to Untie the Net of Entanglements: forty chi of white plain silk, one shi of rice, one pair of gold rings, one hundred sheets of paper, one writing brush, one ink cake, and one small knife for trimming writing materials.

Petition to Relieve Stagnant Illness and Advance or Retreat, and to Untie the Net of Entanglements: forty chi of white plain silk, one shi of rice, one pair of gold rings, one hundred sheets of paper, one writing brush, one ink cake, one small knife for trimming writing materials, five liang of cinnabar, two mats, and five liang of incense.

Petition to Support the Frail, Overcome Calamity, and Untie the Net of Entanglements: one pair of gold rings, twenty-four liang of plain silk thread, forty chi of white plain silk, one shi of rice, one hundred sheets of paper, five liang of cinnabar, one writing brush, one ink cake, one small knife for trimming writing materials, two mats, and five liang of incense.

The phrase “the above are to be used” means that the listed items are required. A shi is an ancient unit of capacity; “one mat” means a single mat. A writing knife is a small knife used to trim writing materials. The items listed for each petition are used to write its text and prepare for the ritual.

When a long illness is accompanied by a grave crisis, submit the “Golden and Purple Substitute-Body Memorial” (a memorial ritual using a golden figure, purple cloth, and other objects as substitutes and tokens).

The required items are two hundred sheets of paper, two brushes, one ink stick, one writing knife, ten liang of incense, two sleeping mats, one shi and two dou of rice, one dou of oil, five liang of cinnabar, one golden figure weighing one liang and one zhu, forty chi of purple patterned silk, and two hundred forty coins for ritual offerings.

The Celestial Master, Lord Zhang, adds: Whenever one goes to the administrative center—the place where Daoist purification rituals are held and memorials are handled—to request a memorial, a major memorial requires one hundred sheets of paper, two brushes, and one ink stick; a minor memorial requires fifty sheets of paper and one brush. These items are for the person in charge to write and draft memorials, and may also be used to replace or correct text. They have no fixed period of use. Ten coins are also required.

The Celestial Master, Lord Zhang, further adds: Whenever one goes to the administrative center to request a memorial, a major memorial requires one hundred sheets of paper, two brushes, and one ink stick; a minor memorial requires fifty sheets of paper and one brush. These items are for the person in charge to write and draft memorials, and may also be used to replace or correct text. They have no fixed period of use. The tokens required for a memorial—the items offered or used in the ritual—must be listed individually and handled according to the rules. A memorial without tokens cannot be used. After the memorial has been submitted, many of the tokens may be given to the poor, thereby accumulating hidden merit through good deeds; the ritual master must not keep them all for personal use. Of every ten parts, the master may take no more than three. The Heavenly Regulations—the Daoist rules and standards governing rituals—are extremely strict. Those who violate them will be punished by the Three Officials, the deities who govern the affairs of Heaven, Earth, and Water. Calamity will also befall their nine generations of ancestors, and they themselves will remain forever among the lowly ghosts. Take great care.

When conducting ritual services, one should usually prepare a mat, one or two sticks of incense, one hundred sheets of paper, a brush, an ink pellet, and a writing knife for trimming paper or other writing materials. Those of limited means may prepare what they can afford; those who are wealthy should prepare more.

The “Chapter on General Procedures” says: If a memorial contains errors or omissions, entrust the matter to the Merit Officer (Gongcao), a divine clerk responsible for conveying and handling official business in Daoist documents. This practice was originally established for those with little learning who could not write on their own. Some people submitting memorials also entrust them entirely to the Merit Officer for correction, then write them with a Qi seal, an official seal used in Daoist ritual, and present them to the Celestial Officials as an expression of reverence and sincerity. This is permitted.

But if someone is capable and knows how to revise a text, yet acts lazily and carelessly and still shifts the task to the Merit Officer, the Celestial Officials will surely investigate and find him guilty of arrogance and willful neglect. After three offenses, he will no longer be forgiven. All ritual masters (jijiu), who oversee religious affairs and Zhaijiao purification rituals, should be especially diligent and cautious.

The Order of Memorials for Seeking Relief from Illness

The Taizhen Ritual Code says: When someone falls ill, first submit a memorial describing the illness and seeking treatment. If the condition does not improve, submit a memorial seeking release from examination and censure. If there is still no improvement, submit a memorial seeking release from the punishments and charges imposed on deceased ancestors. If the condition remains unchanged, submit a memorial for advancement and deliverance.

When the illness is severe, submit a memorial to repel killing forces and capture the ghosts responsible for the affliction. If the condition remains critical, submit the Great Memorial for Release from Calamity. If recovery still does not come, submit a memorial seeking release from the tomb-related punishments of five generations of ancestors. If there is still no improvement, submit the Great Memorial for Supporting the Feeble and Relieving Epidemic Calamity. If this too has no effect, submit a memorial for the return of the soul and restoration of the spirit. After that, one may submit, in sequence, memorials for settling the tomb and releasing harm caused by the Five Earth Deities; and for pacifying the household, guarding its spirits, and driving out and capturing ghosts. If the illness still does not improve, submit the Great Memorial for Dispelling Censure Within and Beyond.

If the sick person is in grave distress, one may submit the memorial for seeking life at the Zi and Wu hours and jointly averting death and release by the Three Officials. If the illness repeatedly worsens and eases, submit the memorial of homage to the Thirty-Two Heavens. If the condition is extremely severe, submit memorials for redeeming life at old age, drawing out the life force, lighting lamps, releasing and dispelling recurring afflictions, the Five Lamps, the Twenty-Eight Lunar Mansions, examining the lunar mansions, and dispelling the great afflictions of deceased ancestors, followed by the Eighty-One Memorials. These memorials must not be sought without calamity or illness. Anyone who violates this rule will be punished under the Three Penalties.

Prohibitions and Taboos When Submitting Memorials

The Taizhen Code says: On the great celebration days of the Three Assemblies, even if violent winds and torrential rain arise, the sun and moon grow dim, or Heaven and Earth are sealed off, one must still submit memorials and set forth the precepts and regulations. This is because these are the days when the Celestial Emperor holds a great assembly. According to the code, on these auspicious days of the Three Assemblies, everyone should go and register their names and household records. There is no need to avoid taboos associated with the day; people should attend as usual. On these days, the great sages all descend and gather together in the administrative hall, where Daoist rites and purification rituals are performed. They manifest in multiple forms, and even those thousands of miles away can respond in unison. On these days, one may submit all kinds of memorials and grant ordination certificates and registers. Daoist officials, men and women alike, may perform good deeds, accrue merit, and avert calamity, without restriction.

The Laws of Xuandu say: When entering an administrative seat to submit a memorial, avoid the day Wuchen; memorials must not be submitted on the day Wuxu either. One must not submit a memorial while physically impure, or at the beginning or end of the month, or on the new moon, the first day of the lunar month. Commoners who have not yet purified themselves must not go to the administrative seat. Violating these rules incurs a penalty of two years deducted from one’s allotted lifespan.

When entering an administrative seat to submit a memorial, one must be properly groomed, walk according to the prescribed rules, and take one’s place on the left or right in the order set by the code, with reverence and solemnity. Men and women must not mingle, and one must not look about carelessly or behave improperly. Violating these rules incurs a penalty of three liang of jade, as prescribed by Daoist ritual law.

One must not submit a memorial on behalf of someone guilty of the Ten Evils or Five Rebellions, grave offenses. The wording of a memorial should be plain and unadorned. Though it need not be elegant, it must be truthful: neither false nor reckless. It should be orderly without being tedious, modest without being defiled, upright and clear, sincere and free of perversity. If the words are concise and the petition made in good faith, they can move Heaven and Earth and stir the spirits, reach the heavenly offices, and bring a swift response. Violating the code incurs a penalty of one ji, twelve years, deducted from one’s allotted lifespan.

The direction to face when submitting a memorial

The Taizhen Code says: “Do not be troublesome; be gentle and undefiled, clear and untainted, true and without perversity. If your words are concise and you offer them sincerely, you will move Heaven and Earth and stir the spirits; your petition will reach the heavenly offices, and the response will come at once. Violating the code incurs a penalty of one ji deducted from one’s allotted lifespan.”

The direction to face away from when submitting a memorial

The Taizhen Code says: When presenting memorials and petitions, face east. For subsequent memorials and petitions, as well as exposed memorials (those submitted openly), face north. During the day, when performing initiation rites (transmitting Daoist teachings and guiding people into the Dao), face east to break the covenant. When seeking a divine mandate at the Zi or Wu hour, or urgently submitting a memorial to the stellar deities, face north and visualize the Great Emperor in the mind. Exposed memorials are generally unnecessary, except for major memorials submitted to the stellar deities, important rites performed at the altar, or urgent memorials for apprehending or expelling beings.

The Laws of Xuandu says: When submitting a memorial to dispel illness, face the Gate of Ghosts; to dispel calamity, face the Earth Portal; to pray for longevity, rank, and wealth, face the Gate of Heaven; to dispel disputes, slander, and curses, face the Gate of Humanity. To avert harm from tigers, face the Yin direction (northeast).