《元辰章醮立成历》

Yuanchen Zhangjiao Licheng Li (a concise calendar for performing the Yuanchen petition-offering rite)

Upper Volume

Method of the Altar Diagram

Four-Gate Talismans of the Yuanchen Petition Altar

The talismans above are hung respectively at the four gates of the altar.

The altar is laid out on yellow altar cloth, or it may be set in a clean place in the courtyard. The altar surface is square, each side two zhang and four chi. In each of the five directions one incense burner is placed, and banners, canopies, and lamps in the color corresponding to that direction are hung—seven items for each direction, twenty-eight in all. Within each direction there are a further seven items. The places marked “one” or “two” on the trays are the positions for pouring wine. Every arrangement must be set out clearly in due order, and the placards must also be posted properly. The arrangements on the left and the right differ and must not be confused or misplaced.

Petition Tokens

Token money for securing the altar, one thousand two hundred cash; white rice, one shi and two dou; plain white silk, forty chi; counters, one hundred twenty; pure oil, one dou and two sheng; blue-green silk thread, one hundred twenty chi; one golden human figure; one pair of gold rings; one book-knife; one hundred sheets of paper; two writing brushes; one cake of ink; one clean mat; cinnabar, one liang; incense, one jin; and one silver bracelet.

These sixteen items in all are the tokens and offerings used in the rite addressed to the Celestial Officials. Each person prepares one set individually. Only a husband and wife born in the same year, belonging to the same stellar lodge and the same celestial office, may share a single set. The precise quantities may also be adjusted according to wealth or poverty.

Method of the Jiao (the method of setting up the offering rite)

The incense altars of the five directions—the sacrificial altars set respectively in the east, south, west, north, and center—must not reuse old incense altars. Each is to be furnished with a cloth matching the color of its direction. Prepare five incense burners, together with incense caskets (boxes for holding aromatic materials). Provide six wine vessels, fitted with wine ladles. Also prepare five-colored umbrellas and banners, together with five great banners of the Five Emperors; one large dou of white rice; one sheng each of dates, chestnuts, and assorted fruits; and as many fresh fruits in season as possible. Patterned silks of the five colors—silk fabrics bearing decorative patterns—are to be prepared in the quantities required for each direction. Provide five dou of fine wine and three jin of white dried meat, fried in oil until fragrant. Of rice, gai, and highland barley, prepare three kinds of each; it is better to blend them with honey. Further prepare sixteen zuan, each one zhang and two chi in length, bound with cogongrass of three joints, and twenty-six zhang of left-hand cord. The more lamps, the better.

Patterned silks of the five colors are again to be prepared, in the quantities required by the directions, together with five dou of fine wine and three jin of white dried meat, fried in oil until fragrant. Of rice, gai, and highland barley, prepare three kinds of each; blending them with honey is preferable. There are sixteen zuan, each one zhang and two chi long, tied with three-jointed cogongrass, and twenty-six zhang of left-hand cord. Set out thirty-six lamps, each accompanied by a zuan. Lamps are placed for the five directions and for the Twenty-Eight Lunar Mansions (the twenty-eight stellar divisions of the traditional system of lodges); seven further lamps are set in the center, with one additional bowl-lamp. Thirteen pure mats are required, and for the calendar mats two bolts of white cloth. Provide five sheng each of water for washing and of fermented soybean relish. Plates are arranged according to the five directions, forty-nine in all: twelve within the altar, five for the Five Emperors, seven for the Northern Dipper (Beidou), twelve for the Santai (a named group of stellar officials), and twenty-four for the spirits of the hours. There are eighty-six cups in all, seventy-two of them inside and fourteen outside.

All the vessels and foods required for the above jiao rite—Zhaijiao (the Daoist ritual of erecting an altar and performing offerings)—must be set out item by item, and they must be kept pure and finely made. Before the offerings are prepared, one must first bathe in clear, fragrant hot water, and only then begin the cooking. If the highland-barley foods that have been made are not clean, they are not to be placed among the offerings.

When the arrangement is complete, the wine is poured. Begin with the eastern plate among those of the Five Emperors, and pour in left-turning order; next pour for the seven stars, starting from the Kui star and proceeding in sequence toward the Gang star; then pour for the Santai, following a leftward circuit; finally pour for the twelve hour-spirits, beginning with Hai and Zi and completing the round in left-turning order. Once this is finished, the items that follow are no longer entered under the present heading.

After the arrangements are complete, the wine is poured. One begins at the eastern side of the tray of the Five Emperors and offers the wine in sequence toward the left; one then sacrifices to the Seven Stars, pouring first at Kuixing and proceeding in order toward Gangxing; one then sacrifices to the stars of the Three Terraces, offering the wine toward the left; and one then sacrifices to the deities of the twelve double-hours, beginning from the hai and zi positions and offering the wine in sequence toward the left. Thereafter one sacrifices to the Twenty-Eight Lunar Mansions, beginning from the Horn mansion in the east and offering the wine in sequence toward the left until the Wo position. When three rounds of wine-offering are finished, the sequence is complete.

One then closes the eyes and, in the mind, visualizes the divinities of Heaven and Earth, together with all the spirits among the trees and groves, arrayed before one, and afterward comes before the altar.

Next one recites the talismanic incantation:

“Your servant respectfully invites the talisman-general on duty and the various lords of the jiazi: I ask who presides over this year, who presides over this month, who presides over this day, and who presides over this hour. Your servant, So-and-so, enters the pure and still ritual altar, bows and submits a memorial petition, and cuts off the host of deviant spirits; if any baleful influence be present, it shall be beheaded and removed. Swiftly, swiftly, let this be carried out in accordance with the statutes and ordinances.”

Then, facing the Heaven Gate, one recites the incantation:

“When Heaven and Earth were opened and established, the way of ghosts perished. Today the ritual altar is securely set, and your servant is to submit a memorial petition. Between xu and hai in the northwest lies the Heaven Gate; here inauspicious things are seized and registered. Swiftly, swiftly, let this be carried out in accordance with the statutes and ordinances of the Most High Lord Lao.”

Then, facing the Earth Door, one recites the incantation:

“As the Qi (vital energy) of life circulates, the hundred evils and the myriad Jing (essences) cannot accord with the orthodox Dao (the Way). Today a memorial petition is submitted and the ritual altar is established. Between chen and si in the southeast lies the Earth Door; here malign and deviant things are captured and registered. Swiftly, swiftly, let this be carried out in accordance with the decree that circulates the Qi of life and expels the hundred evils and the myriad essences. Today a memorial petition is submitted and the ritual altar is established. Between chen and si in the southeast lies the Earth Door; here malign and deviant things are captured and registered. Swiftly, swiftly, let this be carried out in accordance with the statutes and ordinances of the Most High Lord Lao.”

Then, facing the Ghost Gate, one recites the incantation:

“As the brightness of yang spreads abroad, the hundred evils cannot arise. Now a memorial petition is to be submitted, and the ritual altar is first established. Between chou and yin in the northeast lies the Ghost Gate; here ghostly beings are examined and deviant spirits seized and registered. Swiftly, swiftly, let this be carried out in accordance with the statutes and ordinances of the Most High Lord Lao.”

Then one recites the Human Gate incantation:

“Coming forth from the yin realm and entering the yang world—this is the Most High sending me to act. The five viscera and six bowels are all opened and unobstructed; when the great spirits hear the command of the incantation, they all swiftly make ready and come forward. Today a memorial petition is submitted. Between shen and wei in the southwest lies the Human Gate; all ghostly beings are gathered in—and who would dare resist? Swiftly, swiftly, let this be carried out in accordance with the statutes and ordinances of the Most High Lord Lao.”

One then enters the altar precinct through the Heavenly Gate, offers incense before the incense table in the east, and clicks the teeth nine times. The invocation says:

In the east there are nine kinds of primordial Qi (vital energy). In the azure heaven a bright star shines. The great Shen (spirit) manifests its radiance and illuminates the whole east; the candlelight of the nine gates circulates, and sunlight sweeps away filth and malign Qi. The Youth of Opening Brightness guards my carriage and subdues the evil demons of the east, enabling me to ascend and reach the Imperial Lord and to carry out the orthodox Dao (the Way) and the Cinnabar-Script Jade Writ. The talismanic mandate of the Nine Heavens is sent down, and the divinities transmit it as swiftly as a relay post. May all under heaven be at peace, and may I ascend in flight and become an immortal.

One then goes before the incense table in the south, offers incense, and clicks the teeth three times. The invocation says:

Above the Cinnabar Heaven of the south, three streams of black luminous Qi flow. The planet Mars turns its radiance and illuminates the realm of the sun. In heaven the Red Essence and the Numinous Youth of Opening Brightness command the divine troops of fire and guard the Three Palaces. They behead evil demons and cut down demon kings. Carrying out the command of the Northern Emperor, the power of wind and fire reaches all eight directions. The flowing bells shine upon one another—who would dare not submit? May the orthodox Dao prevail, so that I may achieve superior merit. May heaven long endure, passing through myriads of millions of kalpas without end.

One then goes before the incense table in the west, offers incense, and clicks the teeth seven times. The invocation says:

In the west there are seven kinds of primordial Qi. In the white heaven is the planet Venus. Jing (essence) and Qi flow, radiance shines forth, and the Golden Gate is bright and open. Within the Great Darkness is the White Sovereign, called the Imperial Spirit. He settles and upholds divine Qi and guards my body; he cuts off the roots of evil and makes the royal Way bright and upright. The palaces stand orderly and solemn, and the three lights of sun, moon, and stars gather. When the Dao accords with spontaneity, one may ascend in flight to the Purple Court. Bearing the talismanic mandate of Lingbao, one universally bestows benefit upon all living beings; merit extends to all things, and heaven and earth are brought to peace.

One then goes before the incense table in the north, offers incense, clicks the teeth five times, and recites the invocation:

In the Dark Heaven of the North (the divine realm of the northern heavens), five kinds of primordial Qi (vital energy) circulate back and forth. Chenxing (that is, Mercury) shines with bright splendor, illuminating Taiwei (a stellar region in the sky). The venerable Shen (spirits) of numinous Qi, clad in feathered robes of soaring mystery, guard the gates of the five directions, inspecting specters of Jing (essence) and seizing malignant entities. Should any evil being dare to encroach, it is swiftly cut down. The divinities, acting on the mandate of the royal talisman, subdue baleful forces with the might of the eight directions, closing the gates of deviance and opening the orthodox Dao (the Way). May divine light shine upon my body, equal in brilliance to the three luminaries of sun, moon, and stars, so that I may ride the wind through the void, my form lifted aloft, and fly to the realm of the immortals.

One then goes before the incense altar at the center, burns incense, and clicks the teeth twelve times. The incantation says:

The Yellow Center (the divinity of the central quarter) holds comprehensive sway and regulates primordial Qi. The Mysterious-True Stabilizing Star (the stellar deity who guards the center) sends forth its radiance. The lads who open the light of the Nine Heavens, twelve in all, bear primordial Qi and yang Jing, transforming them into vermilion vapors that rise upward, illuminating the entire residence and shining upon my body as well. May every kind of malignant force be utterly destroyed, and the myriads of ghosts and monsters all be slain. The divine incantation of the Central Mountain brings protection to all under heaven; the Five Numina are settled and stand guard, so that my body may ascend in flight and become an immortal.

One may also employ, in combination, the incantations of the five directions, praying that the hundred evils be crushed and ghosts and monsters wholly eliminated; the divine incantation of the Central Mountain extends throughout the world, settling the Five Numina in peaceful guard, so that the body ascends in flight and becomes an immortal. The incantations of the five directions are then used each in turn, in the same manner as above. When presenting petitions and establishing the altar, it is better to employ these incantations together as well.

The Great Deity of Opening Light in the East is the great deity who summons the true gods. He wears blue-green robes and a black headcloth; his body spans a hundred paces in breadth, and the crown of his head towers up to meet heaven. He is devoted to devouring evil ghosts. His mouth gapes as vast as a mountain: in the morning he swallows five hundred, and in the evening he swallows them by the tens of thousands. Evil ghosts are delivered in an unbroken stream, and he opens his mouth and swallows them down.

The Lord of the Three Qi of the Cinnabar Heaven in the South wears red robes and commands the Red Divine King. He is charged with seizing the host of ghosts and requires a great quantity of flesh to eat. The envoys of the Great Yang, with fire banners fastened on, are each assigned one ghost or monster; once it is captured, they divide the flesh and eat, blood streaming and fluids spilling all around.

The Lord of White Heaven of the Seven Qi in the West wears white robes. He stands ten thousand zhang in height, his countenance furrowed, and he wields a great iron staff. He flies in from the void to seize the host of ghosts; having caught them, he kills them and devours their livers and lungs. In the ritual one also draws on the power of Taibai (Venus of the west), marshaling and putting forth the awesome might of the divinities.

The Lord of Taiwei of the Black Numen in the North delights in life and abhors killing. The venerable Chenxing of the Five Qi (the stellar deity of the north) assists him in carrying out transformative teaching, guarding the four quarters, opening the gate of blessing, closing the gate of calamity, and delivering souls from the darkness. However numerous the malignant forces, none dare to encroach; demonic evils and Jing-sprites are subdued and bound, and handed over to the Imperial Lord for judgment.

The Central Yellow Emperor—the Yellow Emperor deity who dwells at the center and commands the Central Palace—presides over transformation and nurture from the station of central honor, assisted by Chenxing (one of the Five Luminaries). He protects people, opening the way to good fortune and closing off calamity, and delivers the souls of the underworld. Countless malign spirits dare not encroach; he subdues demons and specters and hands them over to the Imperial Lord for judgment.

The Central Yellow Emperor holds overall command of the Central Palace and the four directions. Xuanzhen (the divine perfected beings of Daoism) reverently pay homage and cut down the demon kings; the five stars rest settled in guard, shining down in protection. Five kinds of fragrant vapor sweep away the pollution of corpses, so that defilement does not arise; the evil essences of the Six Heavens (the wicked gods and malign ghosts so named in Daoism) dare not resist. Today the incantation is recited, and the ten thousand ghosts are filled with awe and submission. Twelve divine beings preside over the sunlight, illuminating this residence and making the bodies of those who live in it strong.

First click the teeth twenty-four times, and then perform the lighting of the incense burner—the ritual act, when Daoist Keyi (liturgy) is carried out, of burning incense to invite the deities:

Most High Mysterious Prime Elder Lord of the Five Numina, and Orthodox Gods of the Three Qi (vital energy), the orthodox deities who govern the three kinds of primordial Qi! Swiftly summon the Perfected Officials of the five parts of the body within us, the Merit Officers of the Three and the Five, the senior and junior grandees, the Dragon and Tiger Lords of the left and the right, the envoys who present incense, the Sunü maidens who transmit words, and the lads who hold the documents—twenty-four of each—together with twelve secretaries, vice-directors, and minor clerks of communication. Please swiftly submit a memorial and announce it to the Unsurpassed Mysterious Prime Great Dao (the Way) of the Three Heavens and the Most High of the Ten Directions. We now reverently, on behalf of so-and-so, pray for release from disaster and adversity, burning incense and presenting our memorial; may the orthodox Qi of the eight directions enter our bodies. May what is memorialized ascend at once and be delivered directly before the desk of the Most High Jade Emperor.

Then recite the hymn of welcoming the gods:

Today we sacrifice to the Five Emperors; what is declared from the mouth returns to the Great Dao of the Mysterious Void. This rite of itself reaches all living beings and is clearly revealed amid the long night. We request the mandate, taking Yuanshi (the Primordial Beginning) as the gateway, and entrust the matter to the Eastern Emperor, before the desk of the divine officials.

Then recite the hymn of welcoming the gods once more:

Today we sacrifice to the Five Emperors; what is declared from the mouth returns to the Great Dao of the Mysterious Void. This rite of itself reaches all living beings and is clearly revealed amid the long night. We request the mandate, taking the Primordial Beginning as the gateway, and entrust the matter to the Eastern Emperor. May every matter of litigation be wholly dissolved, and may the hundred illnesses all be dispelled.

The radiant and illustrious Five Emperors (the Celestial Emperors of the Five Directions) remain ever stable and never overturn. They are able to transform and bring forth the myriad things, so that flying creatures and all that has form come into being. The order of Heaven and Earth arises together with the Dao (the Way). Set on high, they are not precipitous; caught up in soaring motion, they do not topple. Dwelling in darkness, they do not show themselves; dwelling amid turbidity, they are not defiled. They join firmness with gentleness and accord with the ways of the world, and for this reason they are called “ling” (the numinous).

Now we pray that calamities be removed and that ghosts, specters, and malign troops be destroyed. We offer clear wine and dried venison, inviting the Five Emperors to descend and partake. After the Five Emperors have received the offerings, they bestow long life upon people; Siming (the deity who governs human lifespan and the registers of fate) adds to a person’s years and enters the name once more in the register of the living.

The august Beihu (the dwelling place of the deities of the North) holds the registers of the names of the dead. Today I submit an oral memorial and ask Xuannü (a goddess) to convey the petition by dragon post. May the kin of the household be preserved and evil, rebellious persons destroyed; may the sick recover and those held in confinement be released; may people roam together with the holy Perfected, and may their names be entered upon the Jade Register (the roll of immortals).

Then one kneels in prolonged kneeling and performs the rite of homage.

The ritual master who holds liturgical rank, the Celestial Master (Tianshi), and the libationers (jijiu—officers in Daoism who preside over sacrifices and religious affairs) of his parishes say:

We reverently bow twice and hereby respectfully invite the Lord of the Nine Qi (vital energy) of the East, the Prefectural Lord of Mount Tai of the Eastern Marchmount, the Green Emperor Lord Goumang of Daizong, and the Lord of the Year Star; the Lord of the Three Qi of the South, the Prefectural Lord of Mount Heng of the Southern Marchmount, the Red Emperor Lord Zhurong, and the Lord of the Sparkling Deluder Star; the Lord of the Seven Qi of the West, the Prefectural Lord of Mount Hua of the Western Marchmount, the White Emperor Lord Rushou, and the Lord of the Great White Star; the Lord of the Five Qi of the North, the Prefectural Lord of Dashan of the Northern Marchmount, Lord Xuanming of the Five Emperors, and the Lord of the Chronogram Star; and the Lord of the Twelve Qi of the Center, the Prefectural Lord of Mount Song of the Central Marchmount, the Yellow Emperor Lord Xuanyuan, and the Lord of the Quelling Star. We earnestly beg these deities to descend.

We further invite the Jia–Yi Lords of the Nine Yi of the East and the Green Emperor’s calamity-dispelling divine lords of the branches Yin and Mao; the Bing–Ding Lords of the Eight Man of the South and the Red Emperor’s calamity-dispelling divine lords of the branches Si and Wu; the Geng–Xin Lords of the Six Rong of the West and the White Emperor’s calamity-dispelling divine lords of the branches Shen and You; the Ren–Gui Lords of the Five Di of the North and the Black Emperor’s calamity-dispelling divine lords of the branches Hai and Zi; and the Wu–Ji Lords of the Three Qin of the Center and the Yellow Emperor’s calamity-dispelling divine lords of the branches Chen, Xu, Chou, and Wei. We earnestly beg these deities to descend.

With reverence we welcome and invite the Lord of the Year Star (Suixing) of the East, the Lords of the Eastern Chronogram and the Eastern Dipper (Dongchen and Dongdou), and the Lords Who Dissolve Adversity of the seven lodges Horn (Jiao), Neck (Kang), Root (Di), Room (Fang), Heart (Xin), Tail (Wei), and Winnowing Basket (Ji)—the seven stellar lodges of the East; the Lord of the Dazzling Deluder (Yinghuo) of the South, the Lords of the Southern Chronogram and the Southern Dipper, and the Lords Who Dissolve Adversity of the seven lodges Well (Jing), Ghost (Gui), Willow (Liu), Star (Xing), Extended Net (Zhang), Wings (Yi), and Chariot (Zhen)—the seven stellar lodges of the South; the Lord of Great White (Taibai) of the West, the Lords of the Western Chronogram and the Western Dipper, and the Lords Who Dissolve Adversity of the seven lodges Legs (Kui), Bond (Lou), Stomach (Wei), Hairy Head (Mao), Net (Bi), Turtle Beak (Zi), and Three Stars (Shen)—the seven stellar lodges of the West; the Lord of the Chronogram Star (Chenxing) of the North, the Lords of the Northern Chronogram and the Northern Dipper, and the Lords Who Dissolve Adversity of the seven lodges Dipper (Dou), Ox (Niu), Girl (Nü), Emptiness (Xu), Rooftop (Wei), Encampment (Shi), and Wall (Bi)—the seven stellar lodges of the North; and the Lord of the Quelling Star (Zhenxing) of the Center, the Lord of the Central Terrace, the Lord of the Central Dipper, together with the Divine Lords Who Dissolve Adversity of the seven lodges □□□□□□□, and all the other divinities. We earnestly beg you to bestow the light of compassion and to descend in particular upon this altar. We bow once more and reverently offer fragrant wine.

The first offering of wine.

With reverence we welcome and invite the Calamity-Resolving Divine Lords (Jie’e Shenjun) of Heaven, the Calamity-Resolving Divine Lords of Earth, the Calamity-Resolving Divine Lords of the Sun and Moon, the Calamity-Resolving Siming Lords (Controllers of Fate)—deities who govern human destiny and the registers of emolument—the Calamity-Resolving Divine Lords of the Four Seasons, the Stellar Lord who resolves the Yuanchen, the Divine Lord who resolves the Goujiao, the Divine Lord who resolves the Great Sha and the Lesser Sha, the Lord who resolves the Lüxing and the Lixing, the Lords of the Great Assembly and the Lesser Assembly, the Primordial Lord who resolves the Yanyuan and the Huiyuan, the Four-Seasons Siming Lord who averts killing and calamity, the Siming Lords of the Five Stars, the Siming Lords of the Five Emperors, the Siming Lords of the Five Marchmounts (Wuyue), the Siming Lords of the Six Jia (Liujia), the Siming Lords of the Seven Stars, the Siming Lord of the Earth Office, and the Lord of Calendrical Punishment of the Central True Earth Duke, together with all the Lords of the Great Assembly and the Lesser Assembly, the Primordial Lords who resolve the Yanyuan and the Huiyuan, the Four-Seasons Siming Lords who avert killing and calamity, the Siming Lords of the Five Stars, the Siming Lords of the Five Emperors, the Siming Lords of the Five Marchmounts, the Siming Lords of the Six Jia, the Siming Lords of the Seven Stars, the Siming Lord of the Earth Office, and the Siming Lord of the Central True Earth Duke.

We respectfully invite the Siming Lord who is elder of such-and-such a household, the Siming Lord who is favored lord of such-and-such a household, the Siming Lord of the road now taken, the Siming Lord on duty for the year, the Siming Lord on duty for the month, the Siming Lord on duty for the day, the Siming Lord of the present verse, the Siming Lord of such-and-such a person’s natal destiny (Benming), the Siming Lord of such-and-such a person’s embryo, the Siming Lord of such-and-such a person’s month of birth, and the Siming Lord of such-and-such a person’s year of fate (Xingnian), together with the Earth-Altar Dukes (Shegong) of the Nine Provinces, the Earth-Altar Commanders (Sheling), the True Officials of the Altars of Soil and Grain (Sheji), the True Officials of the village domains (Liyu), the Divine Generals of the Eight Divisions, the True Official of the local earth, and all the Divine Lords, to descend and take their seats at the altar. We, the sponsors, once more kowtow and offer fragrant wine.

The second offering of wine.

Disciple So-and-so respectfully addresses you: This disciple is of ordinary and shallow capacity, dull by inborn nature, yet has received the compassion of the Mysterious Gate and the kindness of the master. On the day the teaching was conferred, the master led the five guarantors and the seven witnesses (those who serve as witnesses when the teaching is received), had me bow upward to the Mysterious Venerable, the August Elders of the Three Heavens (a revered deity of Daoism), report to the deities of the ten directions of the middle realm, and enter into covenant with the myriad spirits of the lower realm. The master solemnly charged me that I ought to assist the operation of the Heavenly Dao (the Way), harmonize the transformations of Qi (vital energy), aid the state and support the people, rescue the living and deliver the dead, and become a bridge for all beings when they come seeking help.

Now the fortune of the age is in decline. Ghosts and spirits mingle together; heavenly calamities spread; pestilence and malign Qi are everywhere. Every kind of illness spreads through the human world, and many disasters tangle with one another, more than can be fully told. Whenever anyone comes forward to pray and petition, this disciple dares not stand in the way; seeing such suffering, my heart finds it truly unbearable.

There is now an official or commoner, So-and-so, of such-and-such prefecture, county, and village, aged so many years, who has met with grave calamity and distress. The year of birth and the month of birth are under the influence of Kuigang (star-deities held to bring baleful misfortune); many taboo sha-forces assail in turn, and inauspicious disaster has come upon the person. The year now being lived and the root destiny are as if caught in a net. The stems and branches of the root destiny and of the birth month overcome one another; baleful stars and malign lodges press upon the body. Or one is harmed by the Four Killings and the Five Ghosts, or injured by the Six Harms and the Seven Wounds, or hemmed in by the Eight Winds and entangled by the Nine Distresses. For this reason nothing goes smoothly; illness remains long uncured; the countenance is haggard, Qi and strength are feeble, and the many pains of sickness cannot be numbered.

In some cases it is feared that the hun and po will scatter, or that the person will meet hardship and peril, or fall into the ghost-prisons of mountains and springs and other places of the dark realm; in other cases the person is entangled by evil sprites and constrained by hosts of demons. Every part of the human body has spirits that keep watch over it; once the spirit is thrown into disorder, a hundred misfortunes follow one after another. The Heavenly Dao has times of blockage and decline, and disasters arise from this; human beings likewise have declining fortunes and times of distress, and so they suffer calamity. If the allotted lifespan is about to end, one may go on toward decay and death. For some, the disasters of the Three Origins (the destined cycles of Heaven, Earth, and the human person) bring a severance, and affairs fall into a hopeless impasse. For some, the stems and branches of the year and the life-destiny fall into the positions of orphaned emptiness and of sinking into extinction, or they meet precisely an inauspicious year of the Grand Year (Taisui). For some, the Nine Palaces and the Bagua (Eight Trigrams) clash and overcome one another; the Five Ghosts and the Four Killings seize an opening to work harm; or the five viscera are weak, and one suffers penal misfortune from the four directions.

The poisonous Qi of the Eight Winds, ghosts such as the Nine Uglies, and the evil ghostly Qi of the world take advantage of depletion to invade the human body, gather in the five viscera, course through the bone marrow, disturb the seven po (one class of the souls that constitute a person’s spiritual activity), and breed misfortune within the body. Ordinary people are benighted. They think only of cherishing their lives, clinging to life and fearing death, yet they do not know what merit they should cultivate and accumulate in order to escape calamity and distress.

This disciple has heard that the Most High (Taishang, the honorific in Daoism for the supreme deity) is compassionate, cherishes the living and pities the dead, opens out Heaven and Earth, and nurtures all beings. Whether offenses are light or heavy, repentance is permitted; whether matters are great or small, there is a way of rescue and release. Among people of the age of the Yellow Emperor, the upper span of life might reach one hundred and twenty years, the middle span one hundred years, and the lower span eighty years. Any life shorter than these spans is reckoned an innocent and untimely death.

Now that this disciple, So-and-so, has met with calamity, I face this severe trial, lay bare my inmost heart, and reverently prepare destiny-rice, white silk, patterned silks of the five colors of the five directions, counting-slips, pure oil, wine and meat, incense cakes, sweet fruits, blue-green silk threads for prolonging life, a golden human figure, a golden ring, vermilion incense, a silver bracelet, a scribe’s knife, brush, ink, and paper, life-deliverance banners of the five directions, a clean sitting-mat, and other items, presenting them one by one and requesting that the calamity be removed. I have also prepared what is required for the Life-Rescue Register and set it out before the venerable deities.

I respectfully invite the Venerable Deities Who Deliver from Distress, the Lord of the Office of Destiny-Reckoning, the King Father of the East, the Queen Mother of the West, the Lords of Recording and Annotation who keep the registers, and the deities of the Office of Destiny to descend together into the midst of the seat, receive the wine offering, gather goodwill, and bestow grace and blessing. This disciple further petitions the deities of the Office of Destiny and the Office of Records to proceed to the Nine Heavens, search out the destiny register of the person designated Mou Yi, and determine where the length of life and the depth of the calamity lie. I earnestly ask that this name be removed from the black register of the Right Palace of the Heavenly Bureau, withdrawn from the death register of the Three Officials of the Most High, and entered anew upon the roll of the living.

We disciples bow once more and offer up fine wine.

Next, wine is offered.

If a person’s lifespan is not long, one prays that years be added to it; if trees wither, one prays that their branches and leaves be moistened; if the grain in the granary is insufficient, one prays that the grain be increased. If the allotted span of life is about to end, one prays that the reckoning be increased and life prolonged; if life is brief, one prays that it be continued; if there is calamity, one prays that it be removed; if fortune is in decline, one prays for support; if there is hardship, one prays to pass through it; if there are ghostly afflictions, one prays that they be subdued. One prays that predicaments like nets and snares be undone, that misfortune be turned into blessing, that those about to perish be enabled to survive, and that the passing moment be briefly stayed.

The Eastern Dipper lodge, the stellar official who governs the reckoning of longevity, presides over the span of life; the Western Dipper lodge registers names; the Northern Dipper (Beidou), the stellar deities in Daoism who govern life and death, removes one from the register of the dead; and the Southern Dipper, the stellar deities who govern vitality and lifespan, enters one upon the register of the living. If entangling calamities accumulated since a person’s ancestors have not yet dispersed, one prays that, above, the ancestral offenses and dark harms recorded by the Celestial Bureau—the offices of the heavenly realm—be released, and that, below, the disturbances of earth deities and spectral essences left by the dead be released; and one prays that the calamities upon the person be removed, so that the person may once more be raised up.

If the person’s mortal crisis lies in the east, one prays and invites the five divisions of official-generals of the Kan deity of the north to destroy ghosts and eliminate balefulness, and to help the person pass through the crisis. If the mortal crisis lies in the south, one prays and invites the nine divisions of official-generals of the Zhen deity of the east to destroy ghosts and eliminate balefulness, to remove the calamities upon the person, and to raise the person up once more so that the crisis may be passed through. If the mortal crisis lies in the west, one invites the twelve divisions of official-generals of the Stabilizing Lord of the center; if it lies in the north, the seven divisions of official-generals of the Dui deity of the west; and if it lies in the four intermediate directions—southeast, southwest, northeast, and northwest—the three divisions of official-generals of the Li deity of the south. In every case one prays that they destroy ghosts, eliminate balefulness, and help the person pass through the crisis.

One respectfully prays and petitions the Lord of the Year Star of the East, the Lord of the Eastern Chronogram, the Lord of the Eastern Dipper, the stellar lords of the seven lodges Horn, Neck, Root, Room, Heart, Tail, and Winnowing Basket, the Lord of the Eastern Marchmount Mount Tai, the Lord of the Nine Yi, the Lords of Jia and Yi, and the Lords of Yin and Mao: that for the person they release, above, the entanglements of offense in the Celestial Bureau, and release, below, the disturbances of earth deities and spectral essences within ninety thousand li to the east; that they remove the crisis-illness in the person’s liver; that they eliminate the blue-green baleful calamities, decline, and poisons of the east, together with the spirit of Wood and the harms of Wood; and that they protect the person through the seventy-two days when the Qi (vital energy) of Wood is vigorous in the first, second, and third months, so that, receiving grace, the person may pass through in peace.

One respectfully prays and petitions the Lord of the Dazzling Deluder of the South, the Southern Chronogram, the Lord of the Southern Dipper, the stellar lords of the seven lodges Well, Ghost, Willow, Star, Extended Net, Wings, and Chariot, the Lord of the Southern Marchmount Mount Heng, the Lord of the Eight Man, the Lords of Bing and Ding, and the Lords of Si and Wu: that for the person they release, above, the offenses and harms of the Celestial Bureau, and release, below, the disturbances of earth deities and spectral essences within eighty thousand li to the south; that they remove the crisis-illness in the person’s heart; that they eliminate the red calamities, adverse fortune, ghostly afflictions, and poisons of the south, together with the spirit of Fire and the harms of Fire; and that they protect the person through the seventy-two days when the Qi of Fire is vigorous in the fourth, fifth, and sixth months, so that, receiving grace, the person may pass through in peace.

One respectfully prays and petitions the Lord of Great White of the West, the Lord of the Western Chronogram, the Lord of the Western Dipper, the stellar lords of the seven lodges Legs, Bond, Stomach, Hairy Head, Net, Turtle Beak, and Three Stars, the Lord of the Western Marchmount Mount Hua, the Lord of the Six Rong, the Lords of Geng and Xin, and the Lords of Shen and You: that for the person they release, above, the offenses and harms of the Celestial Bureau, and release, below, the disturbances of earth deities and spectral essences within sixty thousand li to the west; that they remove the crisis-illness in the person’s lungs; that they eliminate the white calamities, adverse fortune, epidemics, and poisons of the west, together with the spirit of Metal and the harms of Metal; and that they protect the person through the seventy-two days when the Qi of Metal is vigorous in the seventh, eighth, and ninth months, so that, receiving grace, the person may pass through in peace.

One respectfully prays and petitions the Lord of the Chronogram Star of the North, the Lord of the Northern Pole, the Lord of the Northern Dipper, the stellar lords of the seven lodges Dipper, Ox, Girl, Emptiness, Rooftop, Encampment, and Wall, the Lord of the Northern Marchmount Mount Heng, the Lord of the Five Di, the Lords of Ren and Gui, and the Lords of Hai and Zi: that for the person they release, above, the offenses and harms of the Celestial Bureau, and release, below, the disturbances of earth deities and spectral essences within fifty thousand li to the north; that they remove the crisis-illness in the person’s kidneys; that they eliminate the black calamities, poisons, afflictions, and illnesses of the north, together with the spirit of Water and the crises of Water; and that they protect the person through the seventy-two days when the Qi of Water is vigorous in the tenth, eleventh, and twelfth months, so that, receiving grace, the person may pass through in peace.

One respectfully prays and petitions the Lord of the Stabilizing Star of the Center, the Lord of the Central Dipper, the Lord of the Rotating Mechanism, the Lords of the Seven Governors—the stellar deities who preside over the sun, the moon, and the five planets—the Lord of the Central Marchmount Mount Song, the Lord of the Three Qin, and the Lords of Wu and Ji: that for the person they release, above, the offenses and harms of the Celestial Bureau, and release, below, the disturbances of earth deities and spectral essences; that they remove the illness and crisis in the person’s spleen; that they eliminate the yellow baleful calamities, adverse fortune, disasters, and poisons of the center, together with the Earth-thief and the Earth-ghosts; and that they protect the person through the years of Chen, Xu, Chou, and Wei, and through the eighteen days of the third, sixth, ninth, and twelfth months—seventy-two days in all across the four seasons—praying that there be no further calamity.

The person is burdened with deep anxiety, fearing disaster in the years of Chen, Xu, Chou, and Wei and during the eighteen days of each of the four seasons, and looks up to the venerable deities to bestow efficacious grace and protection, so as to be spared calamity and for the whole family to be safe and at peace. We once more bow in reverence and offer fragrant wine.

Wine is then offered.

They further pray for the removal of the punishments and calamities encountered since the Shangsi of a certain year; for the removal of the misfortunes of official litigation, imprisonment, and penal sanction; for the removal of the ghostly afflictions and penal harms met with when going out and traveling to and fro; for the removal of the calamities of censure incurred by offending the laws of the Dao (the Way); for the removal of the calamities of the dead being interrogated and taken into custody; for the removal of the misfortune of beating with staves and flogging with whips; for the removal of the calamities brought on by offending the ancestral spirits; and for the removal of the calamities brought on by offending the Ao spirit. They pray to be spared a short life, the exhaustion of one’s allotted span of years, the Five Ghosts and the Four Killings, and such calamities as the Six Harms, the Seven Injuries, the Eight Difficulties, and the Nine Pits. They pray to escape harm from tigers and wolves, insects and snakes, and the venom of bees; to escape the afflictions of disaster, weeping, and epidemic disease; to free the souls of the dead from alarm and terror; and to escape the misfortunes of weapons and bloodshed, of confinement and shackling, of trampling by oxen and horses, of the loss of money and property, and of damage to one’s interests. They pray to be spared the calamities brought by Metal, Wood, Water, Fire, and Earth—the Five Phases (Wood, Fire, Earth, Metal, Water)—and by the mutual overcoming and mutual harm among the Five Phases, and they also pray to be spared the ill fortune caused by the heavenly year, the year-star, and the Solitary Chronogram and the Widowed Lodge, as well as the disasters brought by the days of Establishment and Destruction, by curses, imprecations, and suppressive prayers, by death-infestation and subjection to inquisition, by breaking the law and violating prohibitions, by defying the gods and bearing the burden of ghosts, and by speaking falsely while failing to offer sacrifice. They further pray for the removal of heavenly calamity, together with the calamity of the year, the month, the day, and the hour, the great calamity and the minor calamity, wishing that every disaster and misfortune may disperse at once. So-and-so and the others once more kowtow and offer the sacrificial wine.

Wine is then offered.

They further make report to the assembled honored deities, immortal officials, and divine generals, respectfully inviting them to halt their dragon carriages for a time and take their seats in security. So-and-so and the others have respectfully, on behalf of a certain person, calculated the divinatory scheme, determined the Yuanchen (the stars and the destiny corresponding to the time of birth), and composed the wording of the memorial petition; they fear only that something may be lost in the transmission of the words and the reporting of the matter. So-and-so and the others once more kowtow and offer the sacrificial wine.

Wine is then offered.

We further announce to all the honored deities, immortal officials, and generals and clerks: we earnestly ask that you halt your carriages for a time and rest securely in your seats. We respectfully calculate, for a certain person, the Benming Yuanchen (the destiny information corresponding to the hour of that person’s birth), and we draft the memorial, the petition, and the documents. Fearing that, in conveying our words and reporting the matter, we may be unable in a single moment to set everything forth completely, we earnestly ask the honored deities to remain and receive the offering, and to listen as we present the memorial and petition for this person and report them upward.

When the memorial is presented, first knock the teeth nine times. By day, face east when sending forth the officers; by night, face north. The rite must be performed at the doorway.

We respectfully request that there be summoned forth from within our bodies the True Officials of the Five Bodies and the Merit Clerks (divine clerks charged with transmitting documents and conducting affairs). We request two Direct-Envoy Merit Officials each from the two offices of the Superior Immortals and the Superior Numina; two each of the Zhengyi (Orthodox Unity) Merit Officials, the Illness-Curing Merit Officials, the Envoys of the Left Office, the Envoys of the Right Office, the Yin-Spirit Adjudicating Clerks, and the Yang-Spirit Adjudicating Clerks; and two each of the Red-Talisman Clerks of the Regulation Carriages and the Memorial-Presenting Clerks who ride the hard wind and are stationed at the courier posts.

The Direct-Envoy Merit Officials wear Tongtian crowns and black ceremonial robes; the Zhengyi Merit Officials wear Zhuyang headcloths and crimson ceremonial robes, with dragon-headed swords at their waists. The envoys who keep the audience registers wear Jiude crowns and ceremonial robes with five-colored ribbons, tiger tallies at their waists and jade tablets in their hands. The Direct-Envoy Merit Officials stand apart in the four directions, and the Zhengyi Merit Officials stand in the center; the Envoys of the Left Office stand in front holding banners, and the Envoys of the Right Office stand behind holding insignia; the Yang-Spirit Adjudicating Clerks stand on the left, and the Yin-Spirit Adjudicating Clerks stand on the right.

We further request nine Envoys of the Benevolence Office of Lingweiyang, three Envoys of the Ritual Office of Chibianu, seven Envoys of the Righteousness Office of Yaopobao, five Envoys of the Wisdom Office of Yeguangji, and twelve Envoys of the Trustworthiness Office of Hanshuniu; nine Clerks of Jushen Yu, eight True Clerks of Zhudan, six Clerks of Zoushangxuan, five Clerks of Shixuanyuan, and three Clerks of Huangzhongzheng; three Attendants of Fengxiu Weiyin’e, nine Attendants of Zhucang Yiyiliao, seven Envoys of Youtai Liling Sulan, one Attendant of Dingyu Zhangjielianchi, and five Attendants of Lü Gongzi Fengyi; seven each of the Perfected of Yangming and Yinjing and of the direct-talisman and direct-duty officers of Xuanming, Danyuan, the Northern Culmen, and the Heavenly Pass; and nine each of the Supreme Venerables of the Imperial Dawn who transmit commands and hold insignia.

We further request twenty each of the Unsurpassed Azure and Red Illness-Curing Merit Officials; twenty-four each of the Merit Officers of the Three Divisions, the Envoys of the Three Divisions, and the Envoys of the High Carriages; twelve Grand Supervisory Clerks of Yin-Yang; five Generals of the Central Mounted Couriers who suppress and pacify Qi (vital energy); two hundred forty each of the Wolf Clerks, the Tiger-Brave Hook Cavalry who investigate treachery, the Vice-Directors of the Three Offices, the Tianzhou armored soldiers, and the officers of the Heavenly Stalwarts and Strongmen; two hundred forty each of the Lads of the Five Directions, the minor clerks amid the clouds, and the Lads Who Supervise Heaven; one hundred twenty clerks who seize spirits and devour spirits; five each of the Generals of Spirit Transformation, Banner Procession, and Hard Wind, and the Left and Right Mounted Generals who guide Qi; and we invite one hundred twenty each of the officers and generals of the Red-Plain Lord and the Yang-Light Lord, and one hundred twenty each of the officers and generals of the White-Plain Lord and the Yin-Light Lord.

All the divine clerks who have been summoned are to set their robes and caps in order and compose their solemn bearing, standing separately before and behind me and to my left and right, listening to the words that come from my mouth and transmitting and reporting them each in turn, so that the documents are sure to reach this place—such-and-such prefecture, such-and-such county, such-and-such township, and such-and-such village. We ask the local True Officials to infuse Qi and keep watch, and we summon the lords of the altar, the village, and the settlement, the various official lords upon the roads of the Two Mysteries, the Three Origins, the Four Beginnings, and the Jiazi, the Seventy-Two Official Lords, and the deities of the four directions together with the deities of investigation and summons of the Three Offices, to examine clearly and together what we present, to transmit it upward with one heart, and to report it to the Most High Limitless Great Dao (the Way), the Divine Bright Lord and Jade Emperor who is the Dao within the Dao, the Most High Lord Lao, the Most High Elder, the Primordial Supreme Mysterious Elder, the Celestial Master (Tianshi), the Successor Master, the Continuing Master, and the Woman Master, as well as the registrars and minor clerical assistants at the gates of the Lords of the Three Masters, earnestly asking them to carry the documents into effect.

We respectfully present this memorial for a certain person, man or woman, officer or initiate, of such-and-such prefecture, county, township, and village, requesting that the disadvantages brought by that person’s fixed destiny and Yuanchen be removed, that afflictions like nets and snares be unbound, that the person be delivered in life and death, that the lifespan be increased, and that calamity be dissolved by the method of the substitute form. On continuous sheets we write one orally addressed memorial together with the petition statement, and we set them out on the plain table in the central court of this Jing (the place where Daoist priests perform their rites and establish the altar), wishing that the registrars of the superior offices will deign to examine them with care.

The said person knocks the head and prostrates upon the ground, and with a sincere heart presents this memorial according to the established rules for memorials. We open the document case, respectfully read it aloud, and submit the report upward.

Then recite the petition text, dispatch the petition, and knock the teeth twelve times.

Your servant cautiously issues a further command to the True Officials and Direct Envoys of the Five Bodies within the body (the divine officers within the body charged with transmitting orders), and to the merit officers, clerical assistants, and minor clerks of Zhengyi (Orthodox Unity) (the functionaries of the Zhengyi tradition responsible for transmitting documents): let each of you be neatly attired, with robes and caps bright and clear, caps and belts in place and cap-tassels hanging down, a night-glowing jade disc upon the head, the Dragon-Abyss sword and a five-colored sash at the waist, brushes set in place, and document registers held in the hands. Kindly attend without delay to the yuanchen (Daoist matters connected with a person’s birth time and allotted destiny), and, together with the paper petition and the oral memorial, convey them all up to the celestial bureaus. On this same day proceed to such-and-such bureau and such-and-such palace, enter with the petition to present and report it, and, according to the matters set forth, separately address the Most High Lord Lao, the Celestial Master (Tianshi), the Succeeding Master, the Continuing Master, the Female Master, and the various lords, generals, and clerks serving under the Two Master Lords.

We, your servants, respectfully examine ourselves. Our station is humble, yet by good fortune we have encountered this opportunity and been entered on the parish registers (the name rolls of Daoist ritual offices). Our ears and eyes, however, are closed and dull; in directing clerks and troops we may fall into error and confusion, and our wording may not follow the proper order. We earnestly beg the Yin-Yang divine central clerks, the petition-reviewing attendants of the Four Departments, the message-transmitting clerical assistants, the minor clerks trained in affairs, and others, holding dragon-headed book-knives and long-haired sharp brushes, to correct omitted characters and supply miswritten ones on our behalf, so that the petition is accurate and without error and will not meet with reprimand or rejection by the superior supervising officials.

Should subordinate officers, or perverse Qi (vital energy) and ghostly bandits, intercept the petition and keep it from arriving, confine them in the forbidden prison of that place and punish them according to the Statutes of the Mysterious Capital (Daoist laws concerning celestial offices and disciplinary sanction). See that your servant’s petition is delivered directly before the Unsurpassed Great Dao (the Way) of the Most High, and on no account delay. The lord on the left transmits the transit documents rank by rank; the clerk on the right takes them up in succession, forwards them, and presents the memorial, omitting nothing. Close the mouth and concentrate the Qi, causing the Qi to rise, then prostrate and await the reply.

Then prostrate upon the ground, visualize the petition being clearly presented above, and see the official lords receive it and complete its delivery.

Then pay the official fee.

The rite in which we ministers presented the memorial and established the jiao offering has now concluded. The Gongcao messengers and the various official lords previously summoned from within our bodies are all to return through the Gate of Myriad Wonders: those originally on the left return to the left, and those originally on the right return to the right, each going back to his own palace chamber, coiling about the body and encircling the bones, passing between Heaven and Earth, and guarding the meridians of the whole body so that they do not fall into disorder. When they need to be summoned, they are called forth again in the usual way.

Next, the hymn for sending off the deities is chanted. If no jiao offering was established, this hymn need not be recited.

The carriages of the Five Emperors drift lightly into the distance, and the plow-carriages of the Seven Lords advance with solemn bearing. The radiance of the divinities descends upon the seats; they partake of the sacrificial feast and are moved by sincere hearts. The words of the memorial have all reached on high; the dead are released from the registers of death, and the living obtain lengthened years. The Southern Palace adds to the span of life, and the Northern Dipper records the years of longevity. Calamities and transgressions all disperse, and the recompense of blessing brings lasting peace. The rite of thanksgiving is about to conclude; the divinities ascend to Heaven and return to Taiqing (the pure and ethereal celestial realm of which Daoism speaks).

Next, the wine offering is cleared away.

Next, the writ of universal thanksgiving is read aloud.

The jiao sacrifice having already ended, and the divinities having already ascended to Heaven, the blessings bestowed still leave a lingering fragrance; may blessing be granted universally. The disciple’s fathers and mothers of nine generations of ancestors, and the departed souls of seven generations, are all invited to come and partake of the offerings. Also invited are the altar of Soil on the left and the altar of Grain on the right (the deities of land and of grain), the City God, the true officials of the locality, the attendants of the Eight Divisions, the Gongcao clerks and soldiers, the strongmen who bear the standards, the household gods who preside over this place, and the rest, to partake together of the jiao offering.

The Three Generals who guard the residence, the Twelve Divine Generals, the Twenty-four Divine Clerks who stabilize the ward, the Gate Assistant, the Household Commandant, the clerks and soldiers who guard the residence, and all the divine clerks within the house are invited to drink and receive the feast together until they are fully satisfied. Afterward they take their places in rank together with us ministers, garrisoning and guarding the homestead, so that calamity cannot enter the gate, pestilence cannot reach the door, and deviant Jing (essence) and ghostly marauders dare not intrude. The Orthodox Law of the Awesome Covenant (the system of ritual registers and precepts of the Zhengyi (Orthodox Unity) school of Daoism) is a matter of great weight and must not be slighted. Those who have merit in guarding and stabilizing the residence, and in promoting blessings and assisting the good, may on the auspicious days of the Three Assemblies (auspicious days on which Daoism holds a Zhaijiao (purification ritual) or a court assembly) submit a memorial declaring them for promotion. There must be no slackness; those who violate this will be investigated and dealt with according to the law. All is to be carried out in accordance with the ordinances of the Celestial Master (Tianshi).

Next, the burner is restored (at the end of the rite, the incense burner is returned to its state of offering).

Envoys of the Incense Office, Dragon and Tiger Lords of the Left and Right (divine generals who guard the incense fire), and all the Numinous Officials who attend the incense: now, at the place where the Yuanchen dwell (spirit-sha bound up with a person’s time of birth and allotted destiny), a jiao is established and prayers are offered, and of themselves immortal numinous substances arise, such as golden liquor and the essential florets of cinnabar and azure mushrooms. The true immortals and the hundred spirits come together before the incense burner. We pray that they shelter and protect so-and-so and that person’s entire household, so that all may receive blessing, and that the common people of the world may likewise partake of grace. We ask the immortal youths and jade maidens of the ten directions to guard the incense smoke and to convey upward the prayers just stated, until they reach the throne of the Jade Emperor, Supreme Thearch, of Utmost Perfection and the Limitless.

Hymn for Dispersing the Seats

The sun, moon, and stars shine in brilliance; heaven and earth long endure in clarity and peace. Human beings live between heaven and earth, and fortune and emolument come with destiny and opportunity. Baleful sha such as punishment and slaughter sometimes meet and converge, and sickness and calamity also appear within the allotted fate; thus the Kenluo ghost comes in secret to the place of fortune and virtue.

Hymn for Dispersing the Seats

The sun, moon, and stars shine in brilliance; heaven and earth long endure in clarity and peace. Human beings live between heaven and earth, and fortune and emolument come with destiny and opportunity. Baleful sha such as punishment and slaughter sometimes meet and converge, and sickness and calamity also appear within the allotted fate; thus the Kenluo ghost comes in secret to the place of fortune and virtue and brings about disaster and fault. The wise turn toward the Great Dao (Dao, the Way) and, with pure sincerity, cultivate the field of the five blessings. Once the prayer has been sent down, all that is baleful and deviant is driven away, and one’s span of life is lengthened. The seven ancestors all enjoy blessing and happiness in peace, and the host of spirits in the dark underworld likewise receive pardon. When one leaves the jing—that is, when one departs the quiet chamber in which the Zhaijiao (purification ritual) is held—one bows with the head to the ground, performs obeisance, and intones the hymn, so that a fair name spreads and reaches the presence of the Celestial Emperor.

Incantation for Going Out the Door

Emerging from Yin and entering Yang (Yin-Yang), the ten thousand spirits open a passage. The opening of the pass is finished; please close the Yellow Chamber. Jade maidens who guard the quiet chamber, clearly array the spirit palace. Left and right stand bowed in attendance; the ten thousand spirits lie hidden in peace.

Moving between Yin and Yang, one prays that the ten thousand spirits open a way through. The gates have been opened and the matter of the prayer is already complete; please close the Yellow Chamber once more (the sacred space used in the rite). Jade maidens who guard the quiet chamber, please set the spirit palace in solemn order; the spirits of the left and the right each return to their places, and the ten thousand spirits rest quietly in concealment.

Here ends the upper juan (scroll) of the Yuanchen Zhangjiao Licheng Li (Ready-Made Almanac of Petitions and Jiao Offerings for the Yuanchen).

Lower juan of the Yuanchen Zhangjiao Licheng Li

Dispelling the Calamities of the Benming, the Yuanchen, the Taisheng, the Xingnian, and the Like

The prayer says: a certain person’s Benming (fate of the birth year) and Xingnian (fate of the year through which one is now passing), together with the year-fates of the month of conception, the month of birth, and the like, encounter upon the Yuanchen such baleful sha as Kuigang and Tiansha (Heavenly Slaughter). Some of these baleful sha work evil upon one another, and some punish and harm one another. Now we pray all together that the spirits corresponding to them harmonize and dissolve them, and we pray that the spirits who match and accord with them uphold and protect the person, so that he or she may be spared calamity.

Method of Reckoning and Resolution

The heavenly stems, in order, are Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, and Gui.

The malign spirits are Geng, Xin, Ren, Gui, and Jia.

Method of Reckoning and Resolution

The heavenly stems, in order, are Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, and Gui.

The three classes of celestial deities—the Eshen (malevolent deities), the Zishen (child deities), and the Heshen (combining deities)—are arranged respectively in the orders “Geng, Xin, Ren, Gui, Jia, Yi, Bing, Ding, Wu, Ji,” “Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui, Jia, Yi,” and “Wu, Ji, Geng, Xin, Ren, Gui, Jia, Yi, Bing, Ding,” and are then matched with the twelve earthly branches (Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, and Hai).

Following the order Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai, the Eshen corresponding to each branch are Chen-Xu, Mao, Shen, You, Yin, Hai, Zi, Mao, Wu, Si, Yin, and Chou-Wei; the corresponding Zishen are Yin, You, Wu, Si, Shen, Chou, Wei, Chen-Xu, You, Zi, Hai, Shen, and Mao; and the corresponding Heshen are Chou, Zi, Hai, Xu, You, Shen, Wei, Wu, Si, Chen, Mao, and Yin.

Here the twelve earthly branches are paired with the ten heavenly stems listed above to form the Liujia (the sixty Jiazi produced by combining heavenly stems and earthly branches). On this basis one discerns which belong to the Eshen, and selects among them Zi, Chou, Wei, Chen-Xu, You, Zi, Hai, Shen, and Mao.

The earthly branches corresponding to the Heshen remain, in sequence: Chou, Zi, Hai, Xu, You, Shen, Wei, Wu, Si, Chen, Mao, and Yin. These branches are paired with the ten heavenly stems above to form the Liujia; one then discerns the Eshen accordingly and selects their Zihe (child-combinations).

For example, when a person’s natal destiny (benming) is Jiazi, the baleful sha (xiongsha) lies at Gengchen, and one accordingly invites the child spirit (zishen) Bingyin So-and-so and the combining spirit (heshen) Sichou So-and-so. The first item is the natal destiny of Jiazi, with the baleful sha at a certain place. One respectfully invites the child spirit So-and-so, together with a certain number of attendants, to dispel for the person the calamities caused by mutual harm, to remove the various misfortunes, the Kuigang, the Heavenly Slayer (Tiansha), and the disasters that appear in the natal destiny, and to bring every affliction to an end; and further to let the person receive the primordial Qi contained in the earth (yuanqi, the original vital energy generated by Heaven and Earth), so as to nourish nature and life (xingming). One also invites the combining spirit So-and-so and a certain number of attendants to protect that person’s natal destiny and keep the person safe and free from trouble.

The second item is So-and-so’s original chronogram (yuanchen, the stem-and-branch pair linked to a person’s time of birth and used to reckon good and ill fortune), with the baleful sha at a certain place. One respectfully invites the child spirit So-and-so and a certain number of attendants to dispel for the person the calamities caused by mutual harm, and the remaining content of the ritual is carried out according to the example of the natal destiny. If there is an additional text of announcement, it should be filled in according to the prescribed wording. The baleful sha upon the original chronogram is removed, and the person is made to take in and retain jade fragrance and breathe out jade nectar, thereby preserving the primordial Jing (yuanjing, essence) and prolonging the life that is nearing its end. One then again invites the child spirit So-and-so and a certain number of attendants to dispel for the person the calamities caused by mutual harm, the rest being handled according to the example of the natal destiny. Where there is a separate text of announcement, it is filled in according to the prescribed wording. The baleful sha upon the original chronogram is removed, and the person is made to take in and retain jade fragrance and breathe out jade nectar, preserving the primordial Jing and prolonging the life that is nearing its end. One further invites the combining spirit and the others to protect that person’s original chronogram and keep the person safe and free from trouble.

The third item is the month of gestation (taiyue), and the ritual is in every respect carried out according to the preceding example. The baleful sha upon the gestational month is removed, and the person is made to breathe out and breathe in harmonious Qi, so as to preserve the fetal origin (taiyuan). The combining spirit and the others are also invited.

The fourth item is the birth month (shengyue), and the ritual is likewise carried out in the manner set out above. The baleful sha upon the birth month is removed, and the person is made to breathe out and breathe in harmonious Qi, so as to preserve the natal origin (shengyuan). The combining spirit and the others are also invited.

The fifth item is the year-cycle (xingnian, the fortune-motion of the present year), and the ritual is in every respect carried out according to the preceding example. The baleful sha upon the year-cycle is removed, and the person is made to breathe out and breathe in primordial Qi, so as to protect and prolong the lifespan that hangs upon destiny. The combining spirit and the others are also invited.

The sixth item is the original chronogram of the year-cycle, and the ritual is carried out in the manner set out above. The baleful sha upon the year-cycle’s original chronogram is removed, and the person is made to breathe out the Qi of realgar (xionghuang) and take in jade fragrance, preserving the primordial Jing of the year-cycle and helping the person pass through the crisis of imminent danger and calamity. The combining spirit and the others are also invited, to protect that person’s year-cycle original chronogram and keep the person safe and free from trouble.

The rite described above for removing calamities connected with the year of fate, the embryo, birth, and the original chronogram is, in broad outline, as set out there. Many ingenious procedures remain within it, and these must be carried out by someone familiar with the ritual.

Next comes “returning the spirits” (huanshen: inviting the Shen (spirit) to return into the body of the person for whom the offering is made):

One respectfully invites the person’s natal-destiny Shen, so-and-so, together with the stem original-chronogram Shen …, the embryo-month Shen …, the birth-month Shen …, the current-year Shen …, and the current-year chronogram Shen …, each to return into that person’s body, to stand guard over it, to lodge in its palaces and chambers, to remove perils and harms, and to set the heart and Shen at peace so that they do not scatter and wander.

If the rite is performed for a sick person, one must also respectfully invite the year-Shen of that year, named as appropriate. In a jiazi year, for example, one names Wang Wenqing of Jiazi and states that there are eighteen attendants. Then, according to the heavenly stem and earthly branch of the year, one invites the year-Shen to harness and ride the corresponding mounts: in wu (午) and wei years it harnesses the Vermilion Bird and rides the Dark Warrior; in hai, zi, and chou years it harnesses the Dark Warrior and rides the Vermilion Bird. The year-Shen holds needle and medicine in hand, keeps realgar in the mouth, and breathes out jade fragrance; another account says that it holds jade fragrance in the mouth and breathes out jade liquor. The year-Shen comes in company to the person’s home, enters the person’s body, and treats the various illnesses. From head to foot and from left to right it courses through the whole body, opens the hundred vessels lengthwise and crosswise, harmonizes the five viscera, and at once brings the illness to recovery. It protects the person through the present year; another account says the protection lasts until the coming year. It eliminates baleful evils, virulent poisons, calamities, and ghost-infestation (guizhu, the teaching that ghostly evils cause disease), dispersing them all, helps the weakened person through the crisis, and ensures that no further afflictions are suffered.

Next, according to the person’s natal destiny and the sequence of its stem and branch, one counts forward through the eight Shen to identify the Shen that represents the Qi (vital energy) of death, and then respectfully invites the saving Shen of the Qi of life. Starting from the natal-destiny Shen, one counts backward through the eight Shen to identify the Shen that represents the Qi of life. One respectfully invites a certain number of attendants to present, on the person’s behalf, the purification petition and the ritual tokens (the documents and pledges offered in the rite), conveying them upward to such-and-such a Celestial Emperor and such-and-such an office. The titles of the Celestial Emperor and the office are taken from the Twenty-Eight Lunar Lodges to which the natal destiny belongs. One then lists the degrees of the lodges, itemizes and dispels the calamities, and submits them to such-and-such an office and such-and-such a lord.

In addition, one must ascertain the titles of the Celestial Emperor and the bureau lord to whom the natal destiny belongs, and determine the direction in which the undying Qi resides: jia and yi belong to Lesser Yang, bing and ding to Greater Yang, geng and xin to Lesser Yin, ren and gui to Greater Yin, and wu (戊) and ji to the Center. The directional palaces are these: hai and zi belong to the Northern Palace, yin and mao to the Eastern Palace, si and wu (午) to the Southern Palace, shen and you to the Western Palace, and chen, xu, chou, and wei to the Central Palace. All of these are fixed according to the earthly branch and heavenly stem of the natal destiny. One replaces the person’s name-register and bodily form and Shen, excises the Qi of death (identified by counting forward through the eight Shen), transfers the person’s name and title into the register of life, and thereby extends the lifespan.

For example, a person born in a Jiazi year has death Qi (vital energy governing death) at Xinwei, while life Qi (governing vitality) is in the charge of Cui Juqing of Dingsi, who is accompanied by ten attendant officials. Cui Juqing memorializes the Shangyuan Palace of the Celestial Emperor Yuanming, setting forth the movements of the stars and the degrees of the lunar lodges and requesting that calamities and afflictions be dispelled. He then memorializes Lord Qitong of the Prefecture of Non-Birth, asking him to register the person in the realm of undying Qi and, at the Northern Palace of Lesser Yang (Shaoyang), to change that person’s name-register and transform their bodily form, to excise the death Qi of Xinwei, and to transfer them into the Register of the Living (the roster that records the living), so that their lifespan may continue without end. From this one example, the remaining cases may likewise be inferred.

The names of the Six Jia deities and the numbers of their attendant officials are calculated as follows. When Jia and Ji are paired with Zi and Wu, there are nine attendants; when Yi and Geng are paired with Chou and Wei, eight; when Bing and Xin are paired with Yin and Shen, seven; when Ding and Ren are paired with Mao and You, six; when Wu and Gui are paired with Chen and Xu, five; and when Si and Hai are paired, four. The above is the rule for deriving the number of attendant officials once the Heavenly Stems and Earthly Branches have been matched.

On the jiazi day the Yuanchen deity (yuanchen shen) is named Wang Wenqing, with eighteen attendant officials; on the yichou day the Yuanchen deity is named Long Weiqing, with sixteen attendants; on the bingyin day it is Zhang Zhongqing, with fourteen attendants; on the dingmao day it is Sima Qing, with twelve attendants; on the wuchen day it is Ji Chuqing, with ten attendants; on the jisi day it is He Wenchang, with thirteen attendants; on the gengwu day it is Feng Zhongqing, with seventeen attendants; on the xinwei day it is Wang Wenzhang, with fifteen attendants; on the renshen day it is Hou Boqing, with thirteen attendants; on the guiyou day it is Sun Zhongfang, with eleven attendants; on the jiaxu day it is Zhan Zijiang, with fourteen attendants; and on the yihai day it is Pang Minggong, with twelve attendants.

On the bingzi day the Yuanchen deity is Xing Sunqing, with sixteen attendants; on the dingchou day it is Zhao Ziyu, with fourteen attendants; on the wuyin day it is Yu Ziqing, with twelve attendants; on the jimao day it is Shi Wenyang, with fifteen attendants; on the gengchen day it is Yin Jiaqing, with thirteen attendants; on the xinsi day it is Yang Zhonggong, with eleven attendants; on the renwu day it is Ma Ziming, with fifteen attendants; on the guiwei day it is Lü Weiming, with thirteen attendants; on the jiashen day it is Hu Wenchang, with sixteen attendants; on the yiyou day it is Kong Ligong, with fourteen attendants; on the bingxu day it is Che Yuansheng, with twelve attendants; and on the dinghai day it is Zhang Tong, with ten attendants.

On the wuzi day the Yuanchen deity is Yue Shiyang, with fourteen attendants; on the jichou day it is Fan Heqing, with seventeen attendants; on the gengyin day it is Chu Jinqing, with fifteen attendants; on the xinmao day it is Guo Ziliang, with thirteen attendants; on the renchen day it is Wu Zhiqing, with eleven attendants; on the guisi day it is Shi Gonglai, with nine attendants; on the jiawu day it is Wei Shangqing, with eighteen attendants; on the yiwei day it is Du Zhongchang, with sixteen attendants; on the bingshen day it is Zhu Bozhong, with fourteen attendants; on the dingyou day it is Zang Wengong, with twelve attendants; on the wuxu day it is Fan Shaoqing, with ten attendants; and on the jihai day it is Deng Duqing, with thirteen attendants.

On the gengzi day the Yuanchen deity is Yang Zhongshu, with seventeen attendants; on the xinchou day it is Lin Weigong, with fifteen attendants; on the renyin day it is Qiu Mengqing, with thirteen attendants; on the guimao day it is Su Tajia, with eleven attendants; on the jiachen day it is Meng Feiqing, with fourteen attendants; on the yisi day it is Tang Wenqing, with twelve attendants; on the bingwu day it is Wei Wengong, with sixteen attendants; on the dingwei day it is Shi Shutong, with fourteen attendants; on the wushen day it is Fan Boyang, with twelve attendants; on the jiyou day it is Cheng Wenchang, with fifteen attendants; on the gengxu day it is Shi Ziren, with thirteen attendants; and on the xinhai day it is Zuo Zixing, with eleven attendants.

On the renzi day the Yuanchen deity is Su Shangqing, with fifteen attendants; on the guichou day it is Jiang Hanqing, with thirteen attendants; on the jiayin day it is Ming Wenzhang, with sixteen attendants; on the yimao day it is Dai Gongyang, with fourteen attendants; on the bingchen day it is Huo Shuying, with twelve attendants; on the dingsi day it is Cui Juqing, with ten attendants; on the wuwu day it is Cong Yuanguang, with fourteen attendants; on the jiwei day it is Shi Tongqing, with seventeen attendants; on the gengshen day it is Hua Wenyang, with fifteen attendants; on the xinyou day it is Bing Yuanyu, with thirteen attendants; on the renxu day it is Yue Jinqing, with eleven attendants; and on the guihai day it is Zuo Shisong, with nine attendants.

Here the Yuanchen deity of each day, together with the number of attendants, is set out day by day according to the sexagenary cycle (liushi jiazi). “Attendant officials” (congguan) refers to the officers who wait upon that deity; in the jiao liturgy (jiaoyi) this is the nomenclature used to look up the titles of the deities of the day-chronograms and the members of their retinues.

In accordance with what was listed above, one respectfully invites the divine names of the Six Jia and the Six Xun, together with their attendant officials. According to the heavenly stems and earthly branches of the person for whom the jiao offering is performed—the natal destiny, the year of the present life-cycle, the month of conception, the month of birth, and the natal yuanchen (a shensha, a spirit-affliction bound to the time of birth)—one selects and matches the corresponding deities of aversion, the child-deities, and the deities who harmonize and resolve, and invites them to come and give protection.

Next comes the ritual expulsion and resolution of the calamities of the Five Tones—Gong, Shang, Jue, Zhi, and Yu, the five musical modes, which are also used to correspond to the Five Phases (Wuxing; Wood, Fire, Earth, Metal, and Water).

If a person’s surname belongs to the Jue tone, what must be avoided lies in the Metal position of the West. One respectfully invites the Lord of the Eight Man of Bing and Ding in the South, together with his sixty-four officials, to release this person from the calamities of the palace of Jue surnames and to remove the misfortunes fixed by the Western Palace. One then respectfully invites the stellar lord Yinghuo of the South (corresponding to the De, Virtue/Power, of Fire), so that Fire generates Wood and nourishes the Jue tone of the East, calamity recedes and good fortune arrives, and the harm brought by the white Qi (vital energy) of the Taibai Star (corresponding to the De of Metal) is gathered in and removed.

If a person’s surname belongs to the Zhi tone, what must be avoided lies in the Water position of the North. One respectfully invites the Lord of the Three Qin of Wu and Ji in the Center, together with his one thousand two hundred officials, to release this person from the calamities of the palace of Zhi surnames and to set right and remove the misfortunes fixed by this palace. One then respectfully invites the stellar lord Zhenxing of the Center (corresponding to the De of Earth) so that, through the relation of mutual generation in which Earth generates Metal, the Zhi tone of the South is nourished, calamity recedes and good fortune arrives, and the harm brought by the black Qi of the Chenxing Star (corresponding to the De of Water) is gathered in and removed.

If a person’s surname belongs to the Gong tone, what must be avoided lies in the Wood position of the East. One respectfully invites the Lord of the Six Rong of Geng and Xin in the West, together with his thirty-six officials, to release this person from the calamities of the palace of Gong surnames and to remove the misfortunes fixed by the Eastern Palace. One then respectfully invites the stellar lord Taibai of the West (corresponding to the De of Metal) so that, through the relation of mutual generation in which Metal generates Water, the Gong tone of the Central Palace is nourished, calamity recedes and good fortune arrives, and the harm brought by the azure Qi of the Suixing Star (corresponding to the De of Wood) is gathered in and removed.

If a person’s surname belongs to the Shang tone, what must be avoided lies in the Fire position of the South. One respectfully invites the Lord of the Five Di of Ren and Gui in the North, together with his twenty-five officials, to release this person from the calamities of the palace of Shang surnames and to remove the misfortunes fixed by the Southern Palace. One then respectfully invites the stellar lord Chenxing of the North (corresponding to the De of Water) so that, through the relation of mutual generation in which Water generates Wood, the Shang tone of the West is nourished, calamity recedes and good fortune arrives, and the harm brought by the red-and-black Qi of the Yinghuo Star (corresponding to the De of Fire) is gathered in and removed.

The musical note corresponding to a certain person’s surname is Yu, and this offends the malign influence of the central Earth position. One respectfully invites the lords of the Nine Yi of the eastern Jia–Yi quarter, together with eighty-one officials, to resolve for that person the inauspiciousness of the palace associated with a Yu surname and to remove the calamities brought by the Central Palace. One respectfully invites the Lord of the Year Star, who presides over the wood De (Virtue/Power) of the east, to use wood Qi (vital energy) to generate and assist the Yu tone of the northern palace, thereby dissolving disaster, bringing good fortune, and eliminating the yellow-and-black harm caused by the Quelling Star.

What follows is the method for dispelling the calamities of the Five Ghosts and of Jue Ming (Severed Life). The positions named are those of the Bagua (Eight Trigrams).

The ghost-official of the Kan position is located in the Dui position, and the direction of Severed Life lies in Kun. One respectfully invites the spirit of the Xun quarter, whose divine name is Mingyi, to lead four divisions of generals and officers, four thousand in each division, and soldiers, forty thousand in each division, so as to prolong that person’s life and enable them to pass through disaster.

The ghost-official of the Li position is located in the Gen position, and the direction of Severed Life lies in Qian. One respectfully invites the spirit of the Zhen quarter, whose divine name is Xuanju, to lead three divisions of generals and officers, three thousand in each division, and soldiers, thirty thousand in each division, so as to prolong that person’s life and enable them to pass through disaster.

The ghost-official of the Zhen position is located in the Kun position, and the direction of Severed Life lies in Dui. One respectfully invites the spirit of the Li quarter, whose divine name is Mingshang, to lead nine divisions of generals and officers, nine thousand in each division, and soldiers, ninety thousand in each division, so as to prolong that person’s life and enable them to pass through disaster.

The ghost-official of the Kun position is located in the Zhen position, and the direction of Severed Life lies in Kan. One respectfully invites the spirit of the Gen quarter, whose divine name is Guoyi, to lead eight divisions of generals and officers, eight thousand in each division, and soldiers, eighty thousand in each division, so as to prolong that person’s life and enable them to pass through disaster.

The ghost-official of the Xun position is located in the Qian position, and the direction of Severed Life lies in Gen. One respectfully invites the spirit of the Kan quarter, whose divine name is Renwang, to prolong that person’s life and enable them to pass through disaster.

The ghost-official of the Kun position is located in the Zhen position, and the direction of Severed Life lies in Kan. One respectfully invites the spirit of the Gen quarter, whose divine name is Guoyi, to lead eight divisions of generals and officers, eight thousand in each division, and soldiers, eighty thousand in each division, so as to prolong that person’s life and enable them to pass through disaster.

The ghost-official of the Xun position is located in the Qian position, and the direction of Severed Life lies in Gen. One respectfully invites the spirit of the Kan quarter, whose divine name is Renwang, to lead one division of generals and officers, one thousand in all, and ten thousand soldiers, so as to prolong that person’s life and enable them to pass through disaster.

The ghost-official of the Dui position is located in the Kan position, and the direction of Severed Life lies in Zhen. One respectfully invites the spirit of the Qian quarter, whose divine name is Haocheng, to lead six divisions of generals and officers, six thousand in each division, and soldiers, sixty thousand in each division, so as to prolong that person’s life and enable them to pass through disaster.

The ghost officials of the Gen direction—one of the directions of the Bagua (Eight Trigrams)—are located in the Li direction, and the position of Jue Ming (Severed Fate) lies in the Xun direction. One prays and invites the deity of Kun, whose courtesy name is Jianchong, to lead two divisions of generals, with officers and clerks numbering two thousand each and soldiers numbering twenty thousand each, so as to delay calamity for a certain person and see that person through the crisis.

The ghost officials of the Qian direction are located in the Xun direction, and the position of Jue Ming lies in the Li direction. One prays and invites the deity of Dui, whose courtesy name is Jianyang, to lead ten divisions of generals, with officers and clerks numbering seven thousand each and soldiers numbering seventy thousand each, so as to delay calamity for a certain person and see that person through the crisis.

One prays that calamity be removed, that the mind be made calm and the will steadfast, that every kind of malign Qi (vital energy) be driven off, and that the directions tabooed by Jue Ming and the Five Ghosts (Wu Gui) be neutralized, so that the deities yield to one another and settle into quiet submission, and ghostly Qi is destroyed.

One then enters the petition text (zhangwen), praying and inviting the one whose courtesy name is Jianyang to lead ten divisions of generals, with officers and clerks numbering seven thousand each and soldiers numbering seventy thousand each, so as to delay calamity for a certain person and see that person through the crisis.

One prays that calamity be removed, that the mind be made calm and the will steadfast, that every kind of malign Qi be driven off, and that the directions tabooed by Jue Ming and the Five Ghosts be neutralized, so that the deities yield to one another and settle into quiet submission, and ghostly Qi is destroyed.

One then enters the petition text.

What follows is the soothing and regulation of the five viscera, set forth according to the four seasons and the Five Phases (Wood, Fire, Earth, Metal, Water), each matched with its corresponding season and organ.

Now, in spring, the Qi of Wood flourishes, and the liver receives the generative Qi. The generative Qi circulates within the body, and the breath passes in and out of the Purple Prefecture (the inner divine mansion spoken of in Daoism). The Qi of nature and life flows like a spring, and the bodily fluids move along with it. One prays that the envoy of the Palace of Purple Tenuity make the breath gentle and gather it until it is pure and full: the source of the Qi reaches upward to both eyes, then flows back downward to the region between the arms and the ribs. May it be sealed and stored within the body, so that, as the seasons change, the body corresponds to the seasonal nodes, cultivation comes to fruition, and the work of the Dao (the Way) proceeds without obstruction; and may this Qi then be passed on in turn to the heart, the spleen, the lungs, the kidneys, and the liver, so that the Qi-movements of the five viscera link continuously with one another.

Now, in summer, the Qi of Fire flourishes, and the heart receives the generative Qi. The generative Qi circulates within the body, and the breath passes in and out of the Fiery Prefecture (the inner divine mansion corresponding to the Qi of Fire). The Qi of nature and life flows like a spring, and the bodily fluids move along with it. One prays that the envoy of the Crimson Palace (the deity who governs the heart) make the breath gentle and gather it until it is pure and full: the source of the Qi reaches upward to the lips and mouth, then flows back downward into the heart. May it be sealed and stored within the body, so that, as the seasons change, the body corresponds to the seasonal nodes, cultivation comes to fruition, and the work of the Dao proceeds without obstruction; and may this Qi then be passed on in turn to the spleen, the lungs, the kidneys, the liver, and the heart, so that the Qi-movements of the five viscera link continuously with one another.

This autumn belongs to Metal, and the lungs receive the Qi (vital energy) of Metal. Primordial Qi circulates through the body, and the breath passes in and out of the Sufu (White Palace). A person’s nature and life flow like spring water and depend on jinye (bodily fluids) for nourishment. May the envoy of the Huagai Palace, the divine messenger who governs lung Qi, render the lung Qi gentle, settled, and pure and rich. The source of primordial Qi rises from the cheeks and then falls back into the lungs; the inner chamber is kept tightly sealed and stored, moving in accordance with the season and in correspondence with the seasonal order, until the work is accomplished and the Dao (the Way) is peaceful and flourishing. The Qi is then passed on to the kidneys, the liver, the heart, the spleen, and the lungs, circulating onward in connected sequence.

This winter belongs to Water, and the kidneys receive the Qi of Water. Primordial Qi circulates through the body, and the breath passes in and out of the Xuanfu (Mysterious Palace). A person’s nature and life flow like spring water and depend on bodily fluids for nourishment. May the envoy of the Shuanghe Office, the divine messenger who governs kidney Qi, render the kidney Qi gentle, settled, and pure and rich. The source of primordial Qi rises from the two ears and then falls back into the Yuhai (Jade Sea; a term of Daoist internal cultivation referring to the region of the lower Dantian [energy center]); the inner chamber is kept tightly sealed and stored, moving in accordance with the season and in correspondence with the seasonal order, until the work is accomplished and the Dao is peaceful and flourishing. The Qi is then passed on to the liver, the heart, the spleen, the lungs, and the kidneys, circulating onward in connected sequence.

The closing phases of spring, summer, autumn, and winter this year belong to Earth, and the spleen receives the Qi of Earth. Primordial Qi circulates through the body, and the breath passes in and out of the Tufu (Earth Palace). A person’s nature and life flow like spring water and depend on bodily fluids for nourishment. May the envoy of the Yutang Palace, the divine messenger who governs spleen Qi, render the spleen Qi gentle, settled, and pure and rich. The source of primordial Qi rises from the mouth and then falls back into the spleen; the inner chamber is kept tightly sealed and stored, moving in accordance with the season and in correspondence with the seasonal order, until the work is accomplished and the Dao is peaceful and flourishing. The Qi is then transmitted in sequence according to the season: in late spring, to the heart, spleen, lungs, kidneys, and liver; in late summer, to the lungs, kidneys, liver, heart, and spleen; in late autumn, to the kidneys, liver, heart, spleen, and lungs; and in late winter, to the liver, heart, spleen, lungs, and kidneys—each moving onward in connected sequence.

There is also another method: in late autumn and late winter one should use the phrase wenhe ningchun (“gentle, condensed, and pure”); in spring and late summer the two words wenhe (“gentle”) need not be spoken.

Next comes the rite of inviting the deities for the four seasons. In spring one invites the Sibu Qiming Jun (Lord of Dawning Light of the Four Divisions); in summer, the Taiwei Yuhua Jun (Lord of Jade Radiance of Grand Tenuity); in autumn, the Shaohao Jinlou Yumen Jun (Lord of the Golden Tower and Jade Gate of Shaohao); and in winter, the Daming Youyao Jun (Lord of Great Darkness and Hidden Depths). At the same time one reports to the deity on duty for the year and that deity’s attendants, the deity on duty for the month and that deity’s attendants, the deity on duty for the day and that deity’s attendants, and the deity on duty at the present hour and that deity’s attendants, filling in the deities’ titles and the number of attendants according to the actual circumstances.

This passage first explains how to calculate the heavenly stems and earthly branches (ganzhi) by year, month, and day—that is, the “Six Jia” (liujia), the Jia system within the cycle of sixty jiazi. Here, “duty deity” (zhishen) refers to the deity on rotational duty for the day or the month in question.

When calculating the stems and branches of the months, one takes the heavenly stem of the year as the basis. In a Jia year or a Ji year, the first month is Bingyin and the second month is Dingmao, continuing in sequence through the twelfth month. In a Yi year or a Geng year, the first month is Wuyin and the second month is Jimao. In a Bing year or a Xin year, the first month is Gengyin. In a Ding year or a Ren year, the first month is Renyin. In a Wu year or a Gui year, the first month is Jiayin. The remaining months are then reckoned forward in order, and the stems and branches of each month can thus be determined.

The stems and branches of the double-hours are fixed according to the heavenly stem of the day. On a Jia day or a Ji day one begins from Bingyin; on a Yi day or a Geng day, from Wuyin; on a Bing day or a Xin day, from Gengyin; on a Ding day or a Ren day, from Renyin; and on a Wu day or a Gui day, from Jiayin. Here “pingdan” means the time when the sky has just grown light. Reckoning forward in sequence from this starting point, one can know the stems and branches of each double-hour.

Next, according to the four seasons, the petition memorial (zhangwen) is entrusted to the corresponding Jade Lads and Jade Maidens (yutong and yunü)—divine messengers in Daoist ritual who are responsible for transmitting petition memorials. In spring it is given to the Qinggui Jade Lad and the Qingyao Jade Maiden; in summer, to the Chibi Jade Lad and the Chigui Jade Maiden; in autumn, to the Sugui Jade Lad and the Sugui Jade Maiden; and in winter, to the Xuansu Taichen Jade Lad and the Xuanji Jade Maiden. They are implored to be sure to deliver the petition memorial to the upper realms, so that it may receive mysterious and wondrous grace.

Finally, the one performing the ritual again ascends to a certain palace of the Most High (Taishang) and waits reverently for the deities’ announcement.

The first day of the month corresponds to the Jade Bureau and the Scarlet Void Palace; the second to the Bureau of Great Simplicity and the Palace of Grand Tenuity; the third to the Bureau of Grand Tenuity and the Palace of Northern Peace; the fourth to the Bureau of Capital Rectitude and the Palace of Great Clarity; the fifth to the Zhengyi (Orthodox Unity) Bureau and the Palace of Penetrating Brightness; the sixth to the Bureau of Mysterious Unity and the Palace of Upper Brightness; the seventh to the Bureau of Great Simplicity and the Palace of Lofty Numen; the eighth to the Bureau of Numinous Assembly and the Purple Tenuity Palace; the ninth to the Bureau of Cinnabar Numen and the Palace of Awaiting Spring; and the tenth to the Bureau of Great Clarity and the Palace of Martial Numen.

The eleventh day corresponds to the Bureau of the Three Waters and the Palace of the Plain Maiden; the twelfth to the Bureau of Records and the Palace of the Great Wilds; the thirteenth to the Bureau of the Pure Junior and the Palace of Western Brightness; the fourteenth to the Bureau of Mysterious Rectitude and the Upper Crimson Palace; the fifteenth to the Central Capital Bureau and the Palace of Winding Peace; the sixteenth to the Bureau of Faults and the Palace of the Northern Administration; the seventeenth to the Bureau of Misdeeds and the Palace of the Southern Perfected; the eighteenth to the Bureau of Overall Control and the Palace of Eastern Brightness; the nineteenth to the Bureau of Comprehensive Registration and the Palace of Western Numen; and the twentieth to the Bureau of Supervisory Examination and the Palace of the Director of Destinies.

The twenty-first day corresponds to the Supervisory Bureau and the Palace of Yang Brightness; the twenty-second to the Bureau in Charge of Examination and the Palace of Great Yang; the twenty-third to the Bureau of Palace Affairs and the Palace of Lesser Yang; the twenty-fourth to the Bureau of Mysterious Heaven and the Palace of Great Yin; the twenty-fifth to the Bureau of Great Mystery and the Palace of Lesser Yin; the twenty-sixth to the Bureau of Capital Administration and the Palace of the Northern Pole Star; the twenty-seventh to the Bureau of the Capital Attendants and the Palace of Great White; the twenty-eighth to the Bureau of the Envoy on Duty and the Palace of Forest Light; the twenty-ninth to the Bureau of Rectifiers and the Palace of All Yang; and the thirtieth to the Bureau in Charge of Examination and the Palace of Opening Brightness. Here “bureau” refers to an administrative office of the celestial realm, and “palace” to the celestial palace in which it resides.

The foregoing are the palaces and bureaus corresponding to each of the thirty days of the month. When a Daoist priest submits a petition—a Zhaijiao (purification ritual) document by which a memorial is presented to the celestial realm—the palace and bureau corresponding to that day should be selected.

In addition, if the opening of the petition must specify the lunar palace addressed, that is, the celestial palace and office to which it is respectfully conveyed, the relevant content has been recorded separately at the end of the fascicle.

In the first month, the Taishang—Daoism’s honorific for the supreme deity—resides in the Palace of the Elder of the Void; in the second month, in the Immortal Capital Palace of the Mysterious Elder; in the third and fourth months, in the Palace of Great Clarity of the Three Heavens; and in the fifth month, in the Palace of the Numinous Dao (the Way), though some versions call it the Palace of the Repeated Dao. In the sixth and seventh months, the Taishang resides in the Wenchang Palace of the Nine Qi (vital energy); in the eighth month, in the Palace of the Celestial Emperor; in the ninth and tenth months, in the Palace of the Great Dao; and in the eleventh month, in the Palace of the Various Generals Who Supervise the Spirits to the Left and Right of the Attendants-in-Waiting. The twelfth month is the same as the first, with residence again in the Palace of the Elder of the Void. In an intercalary month, the residence is the Palace of the Grand Year of the Golden Slip.

The palace names listed here by month as the places where the Taishang resides may serve as a basis for choosing the time of a jiao rite—the Daoist ceremony of setting up an altar to offer sacrifice and prayer—or for arranging the ritual.

The closing phrase “the lower scroll ends” indicates that the lower scroll of the Yuanchen Zhangjiao Licheng Li (the Ready-Made Calendar for Yuanchen Petition-Jiao Rites) comes to an end here. A collation note points out that the character cheng (成) in the original is a miswriting of xu (戌), and that the character ren (人) is a miswriting of wei (未).