《鲁班全书》

The Complete Book of Lu Ban

The Ritual of Opening the Mountain and Felling Timber

We respectfully invite the most efficacious Earth God of this place. You comprehend Heaven and Earth and pass freely between the unseen and the visible; please report upward on my behalf, and do not delay. We ask the Earth God of the Ink Horse to come and bear the invitation.

We respectfully invite the official courts of the rivers and of Heaven, the assembled deities of the various temples, the Mountain King and Son of Heaven of this territory, the Venerable Deity Guangmu, together with the founding ancestors of the craft of this ground, the forebears of successive generations, the deities of the clan’s merit and virtue, the Earth Office, and all sages and worthies, to come together. We respectfully invite the orthodox Earth God of this locality. This disciple bows in full reverence to Ancestor Lu Ban, who attained the Dao in Hongzhou, to the Great Emperor of the Inner Palace, to Lady Yun, to the master and the grand master, to the Perfected Lord of sages and worthies, to the master’s wife, Lady Wu, and to the immortal younger and elder sisters. We invite them to the place of ablution to receive the edict and to be seated in their divine positions, while this disciple will burn incense in offering.

With sincere devotion we invite the seventy-two ancestral masters who transmitted the teaching, General Zhang Lang the craftsman, and Former Master Zhao Qiao. I now preside over the ritual and first present the first cup of wine. Wine is the drink the immortals love; so it is said both before the mountain and behind it. Wine is also the immortals’ broth; please bring the wine and offer it to the divine kings. Today we open the mountain and fell timber, and we pray that the deities protect us in peace and safety. We then present the second cup of wine, and again the third. The rite is complete, and no more wine is poured.

By command: So-and-so, of such-and-such a place in such-and-such a village, township, county, and province of the Great Chinese Realm, seals and suppresses the Red Mouth. When the mountain is opened and the timber felled, ten lengths of long spirit-money are burned to settle and safeguard the horses. All the deities worshipped before and behind the mountain and to its left and right, together with the lonely souls, male and female, of the five tones and the five surnames, are invited to come and receive the money. Those who have ancestral halls return to their halls; those who have temples return to their temples. May the deities of the four quarters each manifest their power and each return to their proper place, and not remain here to harm the people.

After this disciple opens the mountain and fells the timber, neither Heaven and Earth, nor year and month, nor day and hour fall under any taboo; all is greatly auspicious. Jiang Taigong is here; let all deities withdraw. Holding the command of golden light, we obey the commands of the two palaces of the Sun and the Moon.

Kindly invite and welcome the local Earth God, and dispatch the messengers who transmit orders and carry reports, together with the Horse Lads, to go and invite the hundred deities of the various temples of the Chuantian official bureaus, as well as the Mountain-King Son of Heaven of this territory (two personages). Today the rite of establishing and constructing the miscellaneous mountain is to be performed.

Again request the local Earth God, the messengers who transmit orders and carry reports, and the Horse Lads to go and invite the hundred deities of the various temples of the Chuantian official bureaus, the Mountain-King Son of Heaven of this territory, the Venerable Deity Guangmu, the Ancestral Patriarch of the Site Craft, the ancient forebears, all the sages and worthies of the Earth Bureau of Ancestral Merit, together with the Five Emperors of the Five Directions and the venerable deities of the Earth Bureau. The disciple respectfully prostrates before Ancestor Lu Ban, who attained the Dao (the Way) in Hongzhou, the Inner Palace of the Great Emperor, Divine Mother Lady Han, Lady Yun, the Master’s Wife Lady Wu, the immortal younger sisters and elder sisters, and all the sagely True Lords, including the master and the grand-master.

Respectfully invite the deities to come to the place of ablution, to receive the statutory commands and to have their divine seats installed. Burn true incense and devoutly invite the five or six ancestral masters and the seventy-two transmitting masters, together with the craftsman Great General Zhang Lang, Former Master Zhao Qiao, the Lad of Pure Ink, the Gentleman of the Ink-Line Reel, the Immortal Official Xiaohe, the disciples of the mountain gate through successive generations, the Wooden Horse Lad, the Gentleman of Pure Ink, and the rest, to come together before the incense table. The disciple studying the craft, So-and-so, once more respectfully invites the divine craftsman Ancestor Lu Ban, who attained the Dao in Hongzhou, the immortal men and immortal women, and the dependents of the immortal household, to come to the place of ablution, to receive the statutory commands, to have their divine seats installed, and to receive the disciple’s prostrations and reverent offerings.

Respectfully invite the ancestral masters and grand-masters of successive generations who transmitted the methods and taught the craft to descend together at this time; also invite the ancestral masters of successive generations who presided over the swearing of covenants to descend and preside over the rites of construction—the setting of the foundation stone, the raising of the ridge beam, and the installation of the seats. When all the deities have been invited, offer brimming wine and scrolls of the Jing (scripture/classic), and ask the gods to take their places. The Celestial Worthy of Primordial Beginning performs the rite of securing the lock and makes proclamation to the myriad spirits. The True Official of Prison Redemption and the Earth God are charged with guarding the boundaries; they may only keep watch between the neighbors on the left and the right, and must not act recklessly on their own authority. It is prayed that all return to the correct Dao, that inside and outside the house be pure and still, that each deity keep to its own quarter, and that each household rest securely in its dwelling.

In strict accordance with the statutory commands of the Most High, sweep away and subdue baleful spirits, and pray that the divine kings within the ritual method grant their protection, so that people may fully comprehend the true Dao and take refuge in the Great Dao, and that every affair may proceed smoothly and auspiciously. If there are taboos in speech, declare them in the presence of the gods and spirits: Heaven and Earth, year and month, day and hour, are all without taboo. Please act in accordance with the command.

A memorial is presented: in a certain village of a certain township of a certain county in the Great Chinese Realm, a house is being built. The site has already been cleaned and purified, and offerings of wine have been prepared. The jar is opened and wine is offered—the first offering, the second offering, and the third offering—and the cups have been filled. By the rite, the wine is not poured again, and the money required for settling the positions has been made ready. The money is conveyed by wind and fire; money prepared privately is likewise used for settling the positions. The five directions—east, south, west, north, and center—have all been fully provided for, and there are no taboos with respect to heaven and earth, year and month, or day and hour.

(3) Setting the Incense Altar for the Inner Secret Rite

The disciple who settles the horse holds a chicken and sacrifices to the horse deity. The rites of sacrificing to the beam and raising the beam are performed, and thanks are offered with red ceremonial gifts and with gold and silk. The horse deity is respectfully asked to withdraw. May every matter be greatly auspicious, and may good fortune be added to good fortune. Wealth is respectfully wished for. Jiang Taigong—a deity commonly venerated in Daoism and in popular belief as one who drives away evil and suppresses baleful influences—stands guard here, and there are no taboos of any kind.

Wine offerings are prepared for settling the positions of the five directions, together with cloth in the five colors—blue-green, red, white, yellow, and black—each piece one chi and two cun. The wine is presented in three offerings. The imperial lords and dragon spirits who represent the five directions are invited to descend upon the incense hall and stand guard until dawn. When the next day comes and all affairs have been brought to completion, the disciple respectfully requests the money and the treasure horse. The dragon spirits of the five directions are asked to come and go in protection, so that the money and the treasure horse return to the home place. The dragon spirits are then sent on their way, and they are further asked to guard the household until what the disciple seeks has been fulfilled. After thanks have been offered, the five-colored cloth is apportioned according to the five directions, one chi and two cun for each direction.

(4) One Complete Rite for Raising Water and Settling the Embryo

When the sun rises, its light shines on the four quarters and reveals the bearings of the five directions and the Qi (vital energy) of the Five Phases: the East belongs to Jia-Yi Wood, the South to Bing-Ding Fire, the West to Geng-Xin Metal, the North to Ren-Gui Water, and the Center to Wu-Ji Earth. The Stellar Lord of Earth descends into the human world and, in turn, sprinkles water toward the East, the South, the West, the North, and the Center, praying that the fetal spirits of each direction—the deities who govern conception and childbirth—remain settled and upright. Once the fetal spirits of the five directions are all pacified and complete, each disperses to the four quarters and returns to its own doorway. In performance, one issues the command with the hand in the water bowl.

The first sprinkling entreats that Heaven open; the second entreats that Earth split; the third prays that human beings live long; the fourth entreats that ghosts and specters disperse; the fifth respectfully invites the six stars of the Southern Dipper and the stellar lords of the Northern Dipper, so that the fetal spirits of the five directions may all be settled and complete, each returning to the doorways of the four quarters. In performance, one issues the command with the hand in the water bowl.

The first sprinkling entreats that Heaven open; the second entreats that Earth split; the third prays that human beings live long; the fourth entreats that ghosts and specters disperse; the fifth respectfully invites the six stars of the Southern Dipper and the seven stars of the Northern Dipper. Reverently obeying the decree of the Most High Lord Lao, one carries it out at once. Jiang Taigong is present here; all spirits withdraw, and between Heaven and Earth there are no taboos.

Patriarch Pu’an, a Buddhist dharma-protecting deity, is vast in spiritual power, reaching throughout the world; he is invited to descend into the palm. The place where I stand has the four directions—East, South, West, and North. When Patriarch Pu’an arrives here, the fetal spirits of the various directions no longer appear. Fetal spirits of the East, the South, the West, the North, and the Center, please ascend beyond a height of ten thousand zhang, to a place that does not occupy this ground or this quarter. Respectfully inviting the six stars of the Southern Dipper and the seven stars of the Northern Dipper, and reverently obeying the decree of the Most High Lord Lao, one carries it out at once. Patriarch Pu’an, Patriarch Bodhi, Patriarch Lingqi, and all the patriarchs are invited to descend to this place. After the raising of the water—performing the rite by means of water—nothing at all is taboo. Using twelve long coins, one issues the command with the hand in the water bowl.

(5) One Rite of Raising the Water

Qianyuan, heng, li, and zhen are all words of good auspice. One writes Fulu (talismans and registers) to settle the Six Ding, the six yin spirits spoken of in Daoism. May the fetus, after being nurtured for ten months in the mother’s womb, be born smoothly, and may the six kinds of domestic livestock all grow within six months; may the grasses and trees of the deep mountains also remain undisturbed, and may one pray for peace and settlement…

Beginning with the primordial Qi (vital energy) represented by the Qian hexagram, one prays for prosperous success, smooth progress, and true spiritual efficacy, and inscribes Fulu (talismans and registers) so as to pacify the Six Ding divine generals, the deities in Daoism who safeguard talismanic methods. One prays that the unborn child may be carried safely for a full ten months, and that the six kinds of domestic animals may be raised without mishap for six months; that the grasses and trees deep in the mountains not be disturbed, and that the waters on the sandy slopes not overflow. By command of the Most High Lord Lao (Taishang Laojun), I urgently carry out the statutes and ordinances.

Talisman of the Transmission Master

(Six) The Rite of Striking the Mallet

At one sounding of the mallet, the noise carries to the bright heavens and startles the earth god of the homestead. At the first strike, the celestial gods return to heaven; at the second strike, the earth gods enter the underworld; at the third strike, baleful gods and evil spirits withdraw. Obeying my command, they take fright together and retreat. When the mallet falls to the ground, all taboos are lifted. Jiang Taigong is here; the host of spirits stands aside. We pray for great good fortune.

The auspicious hour is neither too early nor too late; it is precisely the time for the disciple to strike the mallet. This mallet is no ordinary object. It is the mallet bestowed by Lu Ban for the building of houses. At the first strike, the celestial gods return to heaven; at the second strike, the earthly baleful forces enter the underworld; at the third strike, ghosts and spirits return to the west; at the fourth strike, deviant demons dare not come to offend. I, the Flying Bear Great General, have come to this place, and every wangliang—mountain sprite and ghostly monster—is turned to dust. All taboos are lifted; we pray for great good fortune. The command is given with the hand.

(Seven) The Rite of Offering to the Beam

This beam—where were you born, and in what place did you grow? You grew before Mount Qinglong (Azure Dragon), and behind Mount Qinglong as well. Who has seen you come into the world, and who has seen you grow up? Lu Ban, riding his horse through the woods, found this crooked timber, just right for making a beam.

When Li Lang passed by, he did not dare to fell it. When Zhang Lang returned and heard of it, he took up adze and axe and hurried there. In a whole day he cut down a single trunk of agarwood. Measured by the large rule it was one zhang and eight; measured by the small rule it was two zhang long. First the large saw cut away one end, then the small saw tapered the other; both ends were sawn off, and only the middle was left.

The master of the house invited a skilled carpenter, who worked the timber with care and had it carried to the wood yard. A pair of wooden horses stood like mandarin ducks, and the carpenter’s square and ink marker seemed like a phoenix. A single ink line, though not long, glittered once laid upon the beam. With his axe the carpenter hewed patterns like fish scales and golden armor; with adze and hoe he carved the designs on the beam, as splendid as a zhuangyuan laureate; then with the plane he smoothed the face of the wood until it shone. The two ends of the beam were carved in the forms of dragon and tiger, and the middle was engraved with auspicious motifs in which Fu, Lu, and Shou (good fortune, prosperity, and longevity) are all complete. May the household be at peace, may its prospects run on like river water, may every affair be greatly auspicious, and may blessing endure long.

Commands are given by the gesture of the hand.

(8) One rite of dotting the beam: the eighth item, a passage from the ceremony of dotting the beam. Dotting the beam is a stage within the rite of raising the beam. By means of invocations and words of good omen, it customarily prays that, once the house is finished, the household will flourish and blessings will run long.

As Yang Qi (vital energy) rises between Heaven and Earth, the ritual begins. Today the disciple is to dot with color the Longevity Beam, a roof beam whose name signifies long life and good fortune. Setting the beam itself aside for the moment, this chicken too has a history of its own. The Tang king, carrying a melon, once traveled through the underworld; when Sanzang went to the Western Heaven to fetch the scriptures, he brought back three pairs—six eggs—and, on returning home, hatched phoenixes from them. From the nest chickens were hatched as well: in a yin year a silver chicken was hatched, and in a mao year a mao chicken. This chicken was born clever and gentle. It flew into the disciple’s hands, was given a new name and a change of dress, and was named the Beam-Dotting Chicken.

With this chicken one dots the head of the beam, wishing that the sons and grandsons of the host family may one day be enfeoffed as marquises; one dots the tail of the beam, wishing that the host’s gold and silver may pile up to the rooftop; one dots the waist of the beam, wishing that the host family’s blessings and longevity may stand as high as Heaven. When both the head and the tail of the beam have been dotted, one wishes the host a house heaped full of gold—congratulations, and may wealth arrive. The command is given while holding a command token, or by gesture, and three to five long coins, the coins used in the ritual, are employed.

(9) Secret Words for Raising the Beam

The sun shines upon me as I come to set the beam; across the purple-portended great earth the scrolls are opened. The Four Great Almanacs, the calendrical books used for choosing days and divining good and ill fortune, have all been consulted, and today I set the Longevity Beam firmly in place: on the left, a thousand years of auspiciousness; on the right, ten thousand years of auspiciousness; on both sides, blessing, emolument, and longevity; and in the center, a treasury of gold as great as a bushel measure. May sons and grandsons one day be enfeoffed as marquises—congratulations, and may wealth arrive. The command is given by gesture.

The command of the beam-head, the command of the beam-waist, and the command of the beam-tail.

(10) One Lineage of the Pure Scroll

Today the mounts set out, and we invite the most efficacious earth god of this place. You communicate upward with the heavenly realms and downward with the earth, and you can pass in and out of the netherworld. Please submit a memorial upward on my behalf, and do not delay. On the day when the merit is accomplished, your name and title will certainly be written into the memorial and reported above. Please do not go on to other prefectures or other counties. We invite only the Wooden-Horse Earth God who dwells amid the clouds, the Mountain King, Son of Heaven, of this territory, and the Venerable God Guangmu of Broad Vision, asking the gods to come before the juan and jointly preside over the purification of the juan, protecting the household in peace and health. With reverent incense, we respectfully invite Patriarch Chen Jing.

Where are the chariots and horses about to go? We invite the Wooden-Horse Earth God who dwells amid the clouds, the Mountain King, Son of Heaven, of this territory, and the Venerable God Guangmu of Broad Vision to come before the juan, to jointly preside over the purification of the juan and to protect peace and well-being. With reverent incense, we again respectfully invite Patriarch Chen Jing. The chariots and horses will proceed to such-and-such prefecture, such-and-such county, and such-and-such place. The Sanzhun Earth God of Chariots and Horses at the head of the bridge is precisely the god of the Patriarch’s own hall and own shrine. Please come before the juan and protect this work of merit.

We further invite the earth god who in that year was commanded to take charge of pestilence, together with the Earth God of the Juan Gate, to come before the juan, to jointly preside over the purification of the juan and to keep the house and courtyard pure. Incense is burned once more, and we respectfully invite First Master Lu Ban, who attained the Dao (the Way) in Hongzhou, Great General Zhang Lang, Immortal Master Zhao Qiao, the Lad of Rope and Ink, and the Gentleman of the Carpenter’s Square to come before the juan gate, to jointly preside over the purification of the juan and to protect the merit in peace and safety.

Incense is burned yet again. This disciple respectfully invites the ancestral masters of successive generations who in former times transmitted the ritual methods and conferred the teaching, together with the preceptor who transmitted the ritual lineage, to be present, to preside over the rite and bear witness, and to protect the purity of the household. We respectfully invite all the sages and worthies venerated by the host family to come before the juan. With the knife-head offering and pure wine the altar is opened and the sacrifice presented; the preceptor is asked to be present to preside and bear witness, and to protect the purity of the household. We respectfully invite all the sages and worthies venerated by the host family to come before the juan, and pure wine is offered once more.

First the first cup of wine is offered; from within the jar drifts the fragrance of a hundred flowers. The gods arrive here, confer names upon the horses, and dispatch the generals. I preside over the rite, and next the second cup of wine is offered. At the second libation before the gods, the deities ride in dragon chariots and hold golden whips; with one cup of wine we reverently present an offering to all the gods. Glancing into the grove, one sees branches and leaves fine and dense, and a scene harmonious and pleasing. I preside over the rite and offer the third cup of wine. The ceremony is here brought to completion, and wine is not poured again. There is now a matter to report, and it is read aloud to the gods.

Thereupon chicken blood is smeared upon the juan gate as the token of command. The faithful so-and-so and others, of such-and-such province, such-and-such prefecture, such-and-such li, and such-and-such place in the Republic of China, respectfully invite the gods before the juan; by means of this document, burned, the message ascends and is conveyed above. By the decree of Pu’an: go to every place to gather in and expel pestilence, and sweep away the baleful Qi (vital energy) within the juan.

Stepping out through the Luban Gate (here understood as the gate or boundary position used in the ritual), one sweeps clean both inside and outside the gate and covers the “red mouth” (possibly the place in the ritual that symbolizes inauspiciousness, or the qi of gossip and dispute) with a piece of white cloth one chi and two cun long. One recites the spell for dispelling lang-weeds, forms a mudra or the corresponding gesture with the hands, and intones the spell for purifying defilement, while also writing out clearly the Six Stars of the Southern Dipper (stellar deities of Daoism), the Seven Stars of the Northern Dipper, the relevant place of residence, and the names of the faithful. The documents are then burned before the gate, and Pu’an (a deity venerated in Daoist ritual services) is respectfully invited to issue commands that pestilence be gathered in and removed in every place, and that the encircling sha and the Gang sha (the baleful influences referred to in the ritual) be swept away.

(11) Reciting the Spell for Purifying Defilement

Heaven and Earth proceed of themselves, and the qi (vital energy) of defilement disperses. The grotto-palaces and the void grow clear and bright, and the light is vast and far-reaching. The mighty spirits of the eight directions enable me to accord with the natural order. The talismanic mandate of Lingbao (Numinous Treasure) is conveyed up to Heaven and proclaimed throughout the Nine Heavens. Qianluo and Danluo revolve in their courses, and the paces of the Gang reach through to Taixuan, the Great Mystery. Demonic evil is cut down, perverse specters are subdued, and the host of ghosts is driven off and slain. The divine spell of the mountains is the ritual text of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun). Recited and upheld once, ghosts and wraiths withdraw. It sets the Five Marchmounts trembling, and the spirits and demons of the Eight Seas come swiftly in submission to await my command. Baleful, deviant, and defiled qi disperses, while the qi of the Dao (the Way) endures for long. Quickly, quickly, in accordance with the statutes and ordinances (a formula of command commonly placed at the end of Daoist spells and talismans, meaning that the order is to be carried out at once according to the statutes).

(12) Arranging the Secret Rites within the Splendid Hall and Setting Up the Incense Altar

We pray that the local earth god manifest in response. You can ascend to the Heavenly Court and pass in and out of the underworld; report upward on my behalf, and do not delay. If the matter is accomplished, I will set the merit down clearly in writing and send it up in thanks. I now earnestly ask the local earth god to dispatch the memorial-transmitting merit officer—the divine clerk charged with conveying documents of the spirit realm—to set out on horseback and invite Patriarch Lu Ban, who attained the Dao (the Way) in Hongzhou, General Zhang Lang, Patriarch Zhao Qiao, the seventy-two transmitting masters and craftsmen, and the earth gods who oversee the proceedings and ride along in attendance. We also invite Patriarch Guan Fu outside the Gate of the Three Heavens, the River Lord and the City God, the hundred gods of the temples named in the sacrificial classics, the ancestral masters and lineage masters, the blessing gods of the incense fire, Guanyin, the Queen Mother, the Perfected One Who Saves from Suffering, together with the Four Auspicious Ones outside the gate, the envoys, and the divinities of every quarter.

Ordinary cash has now been prepared as boat fare and travel expenses. We ask the gods to go quickly and return quickly. The disciple stands respectfully before the hall, hands joined, and waits.

We respectfully offer incense of the Dao and invite them with sincere hearts. The disciple respectfully invites the forebear Lu Ban, who attained the Dao in Hongzhou, General Zhang Lang, the seventy-two master craftsmen, the Patriarch of Skillful Woodwork, Lady Wu, Maiden Lu, and the earth gods who drive carriages and ride horses. From where do the carriages and horses set out? From which county do they depart? They set out from Luzhou in the State of Lu, and from Longxing County in Longxing Prefecture. Now, from a thousand li away, we invite the gods to descend and mount their carriages; jade horses are joyfully sent down, and we ask them to come before the incense altar, to witness and preside over the building of the splendid hall, and to bless the work so that it proceeds smoothly and the household remains at peace. Incense is burned with reverence.

With sincere hearts we invite Patriarch Zhang Lang and Patriarch Zhao Qiao, together with the patriarchs of the tools—the carpenter’s square, the ink marker, the axe, the adze, the hoe, and the implements for drawing lines and hanging the ink line—and ask them to come before the incense altar. In welcoming, we invite three times; in sending off, we call three times. Preside over the building of the splendid hall for the household of Xin So-and-so, and make the home secure, settled, and pure.

Three sticks of true incense are burned, and with sincere hearts we invite the Azure Emperor of the East, the Red Emperor of the South, the White Emperor of the West, the Black Emperor of the North, and the Yellow Emperor of the Center—the divine lords of the Five Emperors who govern the five directions. We ask the gods to descend before the incense altar, to witness the building of the splendid hall, and to protect the household in purity and peace.

Incense is burned once more, and with sincere hearts we invite the honored gods of the Xin family: the blessing gods of the pure halo of the incense fire of the Three Teachings, the ancestors of the lineage, the former spirits of the old and the young in the household, the Earth God of Enduring Life, Lady Ruiqing, the Five Emperors of the Five Directions, the Divine Lord of the Household Dragon, Lady Wanghua, the dragon gods of the earth veins that come with the mountains and depart with the waters, and all the sages and gods who protect the family, together with the two door-god generals. We ask the gods to descend before the incense altar, jointly to preside over the building of the splendid hall and to bless the perfect completion of merit. Incense is burned with reverence, and with sincere hearts we invite the lineage masters of successive generations who transmitted the Hongzhou teaching in the Western Heavens and the Eastern Lands, together with the ancestral masters, teaching masters, grand-masters, and masters of transmission and ordination of every generation.

A thousand invocations bring a thousand responses; ten thousand invocations prove efficacious ten thousand times. All the deities are respectfully invited to descend in joy, riding in golden carriages and on jade horses, and to come before the incense altar. Wine has already been prepared in the flask. The wine cups are opened, the wine is poured, and the offering is presented: first the initial offering, then the second and the third. This is the wine, and these are the cups, with which the deities are welcomed as they step down from their carriages and dismount from their horses. The rite of the threefold wine offering is complete.

Now, on account of the matters of taboo spoken aloud, report is made to the holy spirits. The devotee of a certain province, county, township, and place in the Great Chinese Realm does not receive them without cause. The devotee has newly built several rooms and has specially chosen an auspicious day and lucky hour, holding this sacrificial announcement in this year, this month, this day, and this hour. The deities are asked to witness what wealth and offerings the devotee who built the house has prepared, and the wine, incense and candles, paper money, and other gifts sincerely offered and set out before the altar in the hall. Ancestor Lu Ban, the Teaching Lords of the Three Masters, and all the holy ones are earnestly begged to receive them with joy and accept them gladly.

Wine is poured three times, and the deities are respectfully invited to partake of the wine and cups offered and to receive this intention. Hot dishes have also been brought forward. Should the food still not be hot enough—though meat stands before the feast, cooks of the Yang world know only how to slaughter livestock and do not know how to steam the dishes until they are hot—all the honored deities and First Master Lu Ban are earnestly begged to bring with them the divine officials and masters who preside over the kitchen. The left hand holds a golden knife to cut the meat; the right hand holds a jade axe to portion it. Those on the left and the right are ordered to divide it, sending the meat to the front and casting the bones to the rear. The deities are asked to lower their heads to drink, raise their eyes and take notice, and accept the wine and cups offered three times.

When the rite of the wine and dishes respectfully offered is complete, the deities are prayed to protect the devotee, so that a splendid hall may be completed and the household may enjoy lasting wealth and rank, with glory through the generations; so that the family may be safe, peaceful, and auspicious, sources of wealth smooth and favorable, the five grains abundant, descendants flourishing, and the six domestic animals thriving. Three further rounds of wine are then poured, and the deities are asked to accept this wine rite for protecting the household and drawing in wealth and a plentiful harvest.

If the household has money and wealth, that money and wealth are not to be driven away; if it has the five grains and trade, these blessings are not to be driven away either. The only prayer is that the calamities of all four seasons, together with disputes and gossip, lawsuits, fire, thieves, plague, damp, insect pests, ghosts, specters, and evil demons, all be sent elsewhere and pushed beyond the borders. If heterodox masters work magic to cause harm, or if green-faced and white-faced persons and the like speak wild and disorderly words, they too are to be driven out together. If a man opens his mouth to cause harm, he is to be fixed with a bronze nail; if a woman opens her mouth to cause harm, she is to be fixed with an iron nail, so that for a thousand years they are not encountered and for ten thousand years they do not appear.

Wine is poured three times, and the deities are asked to accept this wine rite of sending away calamity and receiving blessing. The devotee So-and-so has prepared twelve pieces of money, to be given to Lu Ban’s Principal Mother, Lady Wu, Zhang Lang, Zhao Qiao, the First Master, and the others, who are respectfully invited to receive them. Five pieces of yearly money have also been prepared, to be given to the Five Emperors of the Five Directions and the Divine Lord of the Turtle and Dragon and presented before the holy presence.

Three further pieces of silver money are prepared and offered to the Teaching Lords of the Three Masters, the ancestral masters and grand masters, the lineage masters who transmit ordination, the ancestral masters of Yin transmission, the masters of Yang transmission, and the Three Masters of Muyi, and presented before each divine seat. Three more pieces of silver money are prepared and offered to the incense-fire of the Three Teachings, the Fortune God Jingyun, the ancestors of every generation of the family, the former spirits both old and young, and the Earth God Hesheng, as well as Ancestral Master Rui and the grand masters, the lineage masters who transmit ordination, the ancestral masters of Yin transmission, the masters of Yang transmission, and the Three Masters of Muyi. Another three pieces of silver money are prepared and offered to the incense-fire of the Three Teachings, the Fortune God Jingyun, the family ancestors, the former spirits both old and young, the Earth God Hesheng, Lady Ruiqing, the two generals who serve as Door Gods, and the Responsive Celestial Worthy, and presented before the holy presence. The wine rite is carried out in three offerings.

When the rite of the wine and cups used in handing over the money is finished, the sagely lords are respectfully seen off as they depart. Lu Ban’s Principal Mother, Lady Wu, Maiden Lu, General Zhang Lang, First Master Zhao Qiao, and the others are likewise respectfully seen off, each returning to his or her own hall and own palace. Although the deities of the ten directions were all invited and descended, the Five Emperors of the Five Directions and the Divine Lord of the House Dragon are still respectfully asked at this moment to guard the household, and the Teaching Lords of the Three Masters to bear witness to the building of the house.

Wine is poured three times, and the rite of the wine and cups of the send-off is complete. The paper money is burned. The firelight opens a road through the clouds, so that one coin becomes ten thousand coins, to be carried away by First Master Lu Ban. May the gate of calamity be tightly shut and the gate of blessing opened, and may the money and wealth be accounted for clearly, item by item. The deities of the ten directions are once again respectfully invited to descend, and it is humbly prayed that the Teaching Lords of the Three Masters grant protection in the unseen darkness. First Master Lu Ban stands at the edge of the clouds, presiding over and certifying that the splendid hall has been completed. After this certification, each deity returns to the place of his or her carriage.

Thereafter, heaven and earth, year and month, day and hour are all without taboo. When the sacrifice has ended, every taboo is lifted; all matters are greatly auspicious, and purity and good fortune endure for ten thousand years.

(13) The Incantation for Raising the Iron Enclosure City

Deities of heaven and deities of earth, please assist this disciple in raising the Iron Enclosure City (Tieweicheng). From every side its form leaves no trace, yet it has bronze walls and iron ramparts ten thousand zhang high, so that evil ritual masters cannot draw near and no art can harm those within. A rope must reach a depth of one zhang and eight chi, and then be reinforced at the center with bronze ropes and iron ropes; neither a golden blade nor jade shears can sever this rope. The disciple further applies the Method of the Five Thunders, turning the evil ritual masters to dust. I respectfully invite the Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper (stellar deities in Daoism). Acting on the command of the Most High Lord Lao, quickly, quickly, in accordance with the statutes and ordinances!

(14) One Category: Securing the Wealth Gate

This is the title for this category of arts or rituals known as “Securing the Wealth Gate.”

We respectfully invite the most efficacious God of the Soil and the Emperor Who Communicates with Heaven to enter the realm of the underworld and, on my behalf, convey this memorial to the deities. Please do not delay. On the day the meritorious work is completed, record the matter clearly and present it to the Celestial Court. Divine merit is vast, and sacred virtue shines forth in brilliance.

The disciple respectfully invites the forebear Lu Ban, who attained the Dao in Hongzhou, Old Mother of the Wu clan, General Zhang Lang, Venerable Master Zhao Qiao, the Lad of the Carpenter’s Square, and the Lord of the Ink-Line Reel to come before the incense altar, receive the offerings and the command for the newly fastened Wealth Gate, and protect this work of construction so that its merit may be peaceful and complete. Now true incense is reverently burned and they are sincerely invited, while the host family offers worship with utmost sincerity.

We further invite, from the incense fires of the Three Teachings, the Fortune God of Pure Radiance, the Ancient Buddha Who Covers Heaven, the Great Emperor Haohuang, the Greatly Accomplished and Most Sagely Master Confucius, the Sacred Lord Fangchang Zitong of the Seven Bends, the Guardian of Mounted Emolument and the Former Official Who Sends Children, the Patriarch Zhenwu who guards northern residences, the Buddha-Ancestor Guanyin of the South Sea, the deities of the Palace of Final Refuge, the Compassionate Ox King Niu Yizong, Zhao, Luo, and Meng, Guardians of the Petition, the Former Official Who Sends Children, the Patriarch Zhenwu who guards residences in the north, the Buddha-Ancestor Guanyin of the South Sea, the deities within the Palace of Final Refuge, the Compassionate Ox King Niu Yizong, and Zhao Luo Mengkang, together with the four official generals, the Stove Sovereign of the Eastern Kitchen who oversees fate, the two Kui Stars of civil and military affairs, the Door Gods on the left and right, the Soil God of Longevity, and Lady Ruiqing.

We also invite the ancestors of the hall of a certain lineage, and the departed spirits of the household’s forebears through successive generations, whether old or young, to come before the incense altar, receive the offerings for the newly fastened Wealth Gate, and protect the entire family in purity and peace. All the deities have now been invited. Wine is poured three times and respectfully offered.

In the ritual a rooster is used, and command talismans (Fulu) are written upon the ruler, the ink-line reel, spirit money, and red cloth, thereby putting the decree into effect.

After the ritual is completed, Baoguan (the deity who oversees the household gate or guards the home) is invited to descend. Among the sacred deities in the hall, the Baoguan deity protects the devotee So-and-so, so that through all four seasons of the year misfortune is turned into good fortune and calamity is transformed into auspiciousness, the family estate prospers and sources of wealth increase, and the six kinds of domestic animals flourish: chickens and ducks gather in flocks, cattle grow sturdy and sheep grow fat, and the pigs that are raised reach a thousand jin year after year and increase by ten thousand taels month after month.

Wine is poured three times and offered to the deities, and then whatever ought to be sent away is dispatched. The household has money and wealth and the five grains; money, wealth, and the five grains are not pushed out the door. What is to be sent away are only the White Tiger on the beam, the White Tiger beneath the house, and the White Tiger of the Gate of Injury (baleful influences symbolizing harm and calamity), together with the foxes, wildcats, venomous snakes, and fierce beasts before and behind the house and to its left and right, so that they depart far away to other places. Strange anomalies between Heaven and Earth, and the baleful influences of year, month, day, and hour, are likewise driven a thousand li away and escorted out into the world beyond.

Before the assembled deities, wine is again poured in three offerings. When dark clouds rise in the sky, (paper money is set alight and burned), and the year’s duties on earth (the affairs or sacrificial rites to be carried out that year) are opened. The deities receive the money and wealth, and the deities from a thousand li away are invited to come. The Money-Master Sovereign beside the fire and the Great Immortal Zhu Gong are asked to invite all the sages to descend, turning money and wealth into gold and coin, so that one becomes ten, ten becomes a hundred, a hundred becomes a thousand, and a thousand becomes ten thousand, transformed into zheng (as in the original text; the specific referent is unclear). This is the precious edict and decree that communicates with Vast Heaven (Haotian).

(15) A Brief Introduction to the Origins of Lu Ban

The Ancestral Master Lu Ban, abbreviated as “Shiwei Ban,” bore the surname Gongshu and the courtesy name Yizhi. His father was named Gongxian, and his mother was surnamed Wu. He was born in the third year of Duke Ding of Lu, a jiaxu year, on the seventh day of the fifth month, at the wu hour. His native place was Lulai Ping Village, Huaxing County, Luzhou, in the State of Lu.

(16) Joyfully Opening the Gate of Wealth

Congratulations, and congratulations again and again. A building ten thousand feet high rises from the ground. In former times, when a house was raised, one had to invite Lu Ban (the legendary founding master of the carpenters). Work was begun by day and begun again by night. On an auspicious day and at a fortunate hour we come to offer our congratulations: wealth and honor begin from this year. We ask the master of the house to open the door of wealth: the left hand opens the door to welcome jewels, the right hand opens the door to usher in gold, and both hands open together, so that gold as large as a bushel rolls in through the door. Opening the door brings great good fortune.

Now we ask you to come and open the door of wealth. Have you come by the mountain road, or by the water road? I have come all the way from the southeast and from north of the mountains, and I have traveled the five lakes and four seas to arrive here. The mountains bring a flourishing household and many descendants; the waters bring wealth pouring in from every side. From the day this door is opened, glory, wealth, and honor will descend as a gift from Heaven. Opening the door brings great good fortune.

Now we ask you to come and open the door of wealth. What treasures have you brought? I have brought gold and silver, jewels and riches, fine silks and satins, pearls and agate. Where does the gold and silver come from? Where do the silks and satins come from? The gold and silver come from the treasury of gold and silver; the silks and satins come from Suzhou and Hangzhou. Opening the door brings great good fortune.

Now we ask you to come and open the door of wealth. How well has the house been built? It has been built well. Carpenters and stonemasons were invited, and flowers and grasses were carved upon the house: on the column capitals a money tree was carved; on the column base (the stone pedestal that supports the pillar) a treasure basin was carved; on the penetrating beam (the wooden beam that runs crosswise through the pillars) an image of the whole family in happiness was carved; beneath the eaves on all four sides, scenes of names inscribed upon the golden list were carved; and a front granary and a rear granary were carved as well, with the wish that the storehouses be full of grain. Opening the door brings great good fortune.

In spring we come to offer congratulations, wishing the master’s household flourishing descendants generation after generation, and glory, wealth, and honor. In summer we come to offer congratulations, wishing the master’s household success as zhuangyuan and tanhua (high ranks in the imperial examinations). In autumn we come to offer congratulations, wishing the master’s household that their names appear on the golden list, and that a front granary and a rear granary be carved. Opening the door brings great good fortune.

In spring we come to offer congratulations, wishing the master’s household flourishing descendants generation after generation, and glory, wealth, and honor. In summer we come to offer congratulations, wishing the master’s household success as zhuangyuan and tanhua. In autumn we come to offer congratulations, wishing the master’s household official posts and rewards, and the praise of the emperor. In winter we come to offer congratulations, wishing the master’s household to become the richest family under heaven. Opening the door brings great good fortune.

(17) Measurements for Opening Doors

The dimensions for upper and lower doors are six chi and six cun; those for a middle household door are three chi and three cun; and those for a small household door are one chi and one cun. The main gates of prefectural and county government offices and of monasteries are fixed at one zhang, one chi, and eight cun. For an ordinary household, the main gate is five chi and seven cun high and four chi and eight cun wide, while a room door is four chi and seven cun high and two chi and three cun wide.

In spring it is inadvisable to open an eastern door, in summer a southern door, in autumn a western door, and in winter a northern door. When calculating the Menguangxing (Door-Light Star, a traditional method for choosing whether a door is auspicious or inauspicious), one counts from the bottom upward in a long month and from the top downward in a short month. A sign drawn as a white circle is auspicious. The appearance of the character ren (“person”) means that the choice is unfavorable to people. The appearance of the character liao means that a southern door should not be opened in summer, a western door in autumn, or a northern door in winter. Another account holds that the character liao brings harm to livestock.

(18) The Fixed Scheme of Auspicious Days according to the Menguangxing

In a long month it is suitable to choose the first, second, seventh, eighth, twelfth, thirteenth, fourteenth, eighteenth, nineteenth, twentieth, twenty-fourth, twenty-fifth, and twenty-ninth days.

In a short month it is suitable to choose the first, second, sixth, seventh, eleventh, twelfth, thirteenth, seventeenth, eighteenth, nineteenth, twenty-third, twenty-fourth, twenty-eighth, and twenty-ninth days.

(19) Diagram of the Five-Purlin House Form

A house with a five-purlin beam may be built in a side-by-side form, or in a form that makes it easier to arrange the roof and project it outward. There is also a way of setting the divisions of the roof frame improperly, which causes people to suffer being trampled. As for sayings such as “fudou sangfan,” the matter depends on how the owner chooses to arrange things.

(20) Five Purlins with Two Purlins Added Behind

Joining two further purlin bays behind a five-purlin house follows the ancient standard and was originally suitable for habitation. People today call it “buqian” (“not shallow”); a later name for it is “shengxiaoyin,” and it ranks as a form of the highest auspiciousness. If one builds a proper five-purlin frame and then adds two purlins behind it, this is taken as the basis. Where the terrain differs, there are further practical formats, and those who study the subject ought to remember them.

(21) The Standard Seven-Purlin Format

The proper seven-purlin beam refers to the standard seven-purlin house. The related text also notes that the arrangement of the roof frame and the terrain involve further specific formats, which those who study the subject ought to remember.

The so-called “proper seven-purlin beam” means building a house in the form of a proper seven-purlin frame. The scripture also mentions how roof frames, pillars, and other members are matched and arranged, and these may be made according to the diagrams.

(22) On the Method of Erecting Buildings and Setting Frame-Trestles

When a new residence is built, the householder should first perform the rite of “removing the fire and vacating the dwelling,” that is, move out for a time so as to avoid the inconvenience and taboos that construction brings. Breaking ground, raising the beams, and the other steps are carried out on chosen auspicious days; this set of practices is generally applicable in various places as well.

Rebuilding on the original site after an old house has been demolished is likewise handled in the manner of a new residence: the householder first removes the fire and vacates the dwelling, then chooses an auspicious day to begin work and raise the beams.

The Method of Setting Frame-Trestles and the Method of Repairing the House Frame

“Setting the frame-trestle” is the practice, in the course of building, of erecting supports and carrying out the raising of beams and related work. When a house is repaired, the householder generally need not move out; it is only necessary to choose an auspicious day for the house to be repaired and begin work by setting the frame-trestle. This method does not infer good or ill fortune according to direction.

The scripture further says that if, during building or repair, a pillar stands near an open space, one may begin construction at the Bing position or at a place more than one hundred paces away, and on an auspicious day set the “frame-trestle talisman,” a Fulu (talismans and registers) used in the construction ritual. The day and hour for initiating the talisman are to be chosen separately; building carried out according to this method is said to be free of the many taboos.

(23) On the Method of Initiating Talismans for Building and Repair

Whenever a house is built, the householder should choose a time when his own yearly fortune is auspicious and personally report his name to the deities. If the householder’s yearly fortune that year is inauspicious, even this will be of no avail. If a disciple’s yearly fortune is auspicious, he may serve as the person in charge of the building and report his own name to the mountain-ridge dragon spirits (deities who guard the mountains, rivers, and lay of the land). The days for setting the foundation stones and raising the pillars should avoid days that clash with the householder’s birth-year animal, and also avoid days that clash with the sitting orientation of the house. When a residence is built, the incense fire must also be moved, and one enters the house together with Fulu (talismans and registers)—written charms used for prayer, the averting of harm, and protection—then employs the Fulu according to the ritual and installs the door lock.

The relationship between a neighbor’s building work and one’s own house. When a neighbor builds a house, one should begin the reckoning from the central palace (the center of the residence) of one’s own house and, according to the Luosheng ge (a scheme used to calculate whether directions are auspicious or inauspicious), determine the direction in which the neighbor’s house lies. If that direction encounters baleful shensha regarded as inauspicious—such as the year-ruling Official Talisman, the Three Killings, the Solitary Fire month, the Non-Official Prefecture-and-County Talisman, or the Little Ghost—one may set up a talisman and handle the matter according to the method of the Fude seated talisman. In doing so, one temporarily moves the tablets of the ancestors and the God of Fortune, together with the incense fire, to an empty place in the old dwelling, and then burns the talisman. In this way the house the neighbor is building can be turned auspicious. Later, when an auspicious month arrives, one looks again at one’s own dwelling: the direction originally fixed was in itself free of baleful qi; it is only for the sake of the incense fire offered to the ancestors and the God of Fortune that one must also find a way to turn the house built by the neighbor auspicious.

When Fulu are hung, an auspicious day should be chosen, preferably one on which auspicious deities such as Tiande (Heavenly Virtue) and Yuede (Monthly Virtue) are on duty. The relevant days and hours should further be selected according to the date-selection methods set out in the book, which are held to be the most auspicious.

(Twenty-four) The True Ruler of Lu Ban

The Lu Ban ruler is a kind of carpenter’s square, one chi, four cun, and four fen in total length. The book says that the ruler is marked with graduations of eight chi and one cun, used to reckon the directions and circumstances forbidden by the square; on this basis people judge whether building a house will be advantageous.

According to accounts of the “Luban ruler,” it is a carpenter’s square used in building, one chi, four cun, and four fen in length. On the ruler a further division of eight chi and one cun is marked out, and this is used to determine the dimensions of doors. When ordinary people build a door, they should choose its measurements according to this method of measuring.

For example, a smaller single-leaf door is one chi, one cun, and one fen wide. If, following the Luban ruler, one takes the position of “benevolence and righteousness,” a single-leaf door two chi and eight cun wide accords with “auspicious.” A double-leaf door three chi, three cun, and one fen wide accords with “six and one”; this is regarded as the foundation of the door and is also greatly auspicious. Taking four chi, three cun, and eight fen by the carpenter’s square accords with “wealth and auspiciousness.” A double-leaf door five chi, six cun, and six fen wide accords with “Bing,” and this too is considered auspicious. Craftsmen make doors according to these dimensions and then adjust the width of the door and the position of the central post according to the auspicious positions on the ruler; this is regarded as the proper, rule-abiding practice.

Wealth

When a door’s dimensions fall on the character “wealth,” one must examine them with care. If the outer door matches this position, it is generally regarded as good and auspicious. The middle door and the main door each have their own corresponding requirements of measure; if the door of the central room is of a suitable size, it may be set in the corresponding place. The text also mentions such things as white-paper hanging boxes and money boxes, which likewise should be given auspicious dimensions.

Illness

If the craftsman can understand these considerations of measure, the household may become rich, noble, and flourishing. If a door’s dimensions fall on the character “illness,” it is thought to invite plague; if the outer door takes this position, it may also draw ghosts and spirits into the hall. If the household door falls on the “illness” position, members of the family will be often ill and ill at ease; if outer doors face one another and also offend this position, it is said that there will be a death in the family. To avoid baleful misfortune, one should change the dimensions of the door.

Separation

When a door’s dimensions fall on the character “separation,” this is regarded as inauspicious. If the outer door also offends this position, members of the family may be parted: the son goes south and the father north, each scattered from the other. The household will also be full of frequent quarreling, which brings disputes and disaster.

Righteousness

When a door’s dimensions fall on the character “righteousness,” this is considered favorable to filial devotion and harmony in the family. Both “righteousness” and “loyalty” are auspicious characters. If the outer door also matches this position, at the corridor door there will appear a scene of the daughter-in-law laughing with joy and the family living in happiness and concord.

Placed on a chamber door, the character zi, though it has an auspicious side, may still harm fortunate people even amid prosperity. If the Eight Gang (Bagang, a numerological name used to judge whether a direction is auspicious or inauspicious) are all free of calamitous sha, then, when the character is used in the kitchen, it may be called perfect in every respect.

Used on a door, the character guan originally carries an auspicious meaning, but it should not be set at the main gate. Even if someone in the household must go to a government office on public business, one should still beware of sudden changes arising amid wealth and rank. A guan character on a door is said to be able to bring the birth of a noble son, and the sons of the house may also attain office, yet it is still inadvisable to place it on the main gate.

The layout of some families’ houses is very difficult to measure.

A que character facing the door is inauspicious: the household is disturbed day after day, and affairs grow numerous and tangled. When one door stands opposite another, malign events are also invited, so that misfortunes follow one upon another and become hard to bear. Descendants may meet with disaster because of this, and the household will gradually decline; theft, injury, and similar troubles may also occur.

Used on the door of a home, the character ji is the most auspicious of all. The family may have only a single son, yet husband and wife enjoy glory, wealth, and rank, and year after year, month after month, they live in joy. If the wealth door stands opposite it, the family estate will flourish. If, however, a malign spirit occupies the Kuiwu position (Kuiwu wei, a position in the numerological arts used to judge whether a direction is auspicious or inauspicious), it may also bring disaster upon this auspicious door.

Used when a door is opened, the character ben is greatly auspicious and prosperous. When the door is measured with a carpenter’s square (quchi), both the head and the tail of the rule must be aligned with suitable positions; the measured head of the rule must fall on an auspicious place, and it is said that the descendants will then also show promise.

A feng shui master should follow the methods handed down by the former worthies. In this way the household will have grain to spare and the storehouses will be full.

Poem of the Carpenter’s Square: “A hundred is as six hundred; if so, Eight White and red make for prosperity. When the values are brought forward and set in mutual accord, if instead they fail to match, little that is auspicious and much that is inauspicious preside as calamity.”

This poem speaks of using the carpenter’s square and numerology to judge whether a door is auspicious or inauspicious. In it, “Eight White,” “red,” and the like refer to the colors and star-numbers of the Nine Palaces (Jiugong) numerology. The sense of the poem is roughly that if the relevant numbers accord with one another, there can be prosperity, whereas if they do not accord, there may be little good fortune and much misfortune.

In the diagram of the carpenter’s square one begins with One White and then lists, in order, One White, Two Black, Three Azure, Four Green, Five Yellow, Six White, Seven Red, Eight White, Nine Purple, and Ten White.

(Twenty-five) On the Origin of the Carpenter’s Square

The quchi (carpenter’s square) is graduated in ten parts to the chi, and it is the ruler used when building a house and when fixing the height, length, and overall size of a door. In undertaking construction, the measurements of every part must correspond with one another, and they are to be adopted or rejected by reference to the auspicious and inauspicious marks on the Lu Ban ruler; only then is one reckoned a qualified carpenter. A building raised in this way is held to bring good fortune.

In use, the Lu Ban ruler and the quchi should be set in correspondence, one above the other, so that their measurements agree, and the dimensions and orientation of the house are then determined from them. The Jing (scripture) states that a dwelling built in this manner may be timed to an auspicious year and oriented toward the azure sky, and can thereby enjoy great good fortune.

Following the method of fitting doors transmitted by the Mysterious Woman of the Nine Heavens (Jiutian Xuannü), one must use the Xuannü ruler (the ruler for measuring a door and fixing its dimensions). Each chi of the Xuannü ruler contains only nine cun, and the ruler is further divided into different sections.

(26) The Auspicious and Inauspicious Character of Door Positions such as Wealth, Illness, Separation, Union, and Office

This section explains how dimensions are chosen according to the purpose of the door and the auspicious or inauspicious positions on the ruler. The original text notes that the length of a door should be calculated from the corresponding scale. For a residence, having the root door-position adjoin the wealth door-position is considered the most advantageous and the most auspicious. Places such as monasteries and schoolhouses may, according to their use, be given the office door-position; for ordinary households, it is auspicious when the root position adjoins the wealth position. The various methods of these rulers are mostly passed from master carpenters to their apprentices, and in building one should measure and fix the dimensions with the Lu Ban ruler.

The Jing further holds that, when the distance from the point where water drips from the eaves to the main gate is calculated, an odd number of paces should be taken and an even number avoided. Every four chi and five cun count as one pace. One, three, five, seven, nine, or eleven paces are auspicious; other numbers of paces are regarded as inauspicious. In measuring, one measures from the drip of the eaves to the main gate. If the result is nine or eleven paces, and the door position accords with auspicious positions such as wealth, righteousness, office, and root, it is deemed auspicious. Exact dimensions and methods may differ from place to place, according to the line of transmission through which local carpenters were trained.

(27) The Method of a Three-Purlin House with a Three-Purlin Extension to the Rear

When a house of this kind is built, the body of the building must not be made too high. The height of the column step-frame may be taken only as one zhang and one cun; the height between the columns and the dong, the principal beam at the roof ridge, is one zhang, two chi, and one cun; the depth is five chi and six cun; the width of the facade is one zhang and one chi; and each side bay (cijian), the rooms flanking the central bay, is one zhang and one cun wide. Only when these dimensions are taken as the standard will the proportions be fitting.

Commentary: When ordinary people build a three-frame house, one formed of three sets of beam frames, every measurement must be taken from an auspicious graduation on the rule. If the facade width, the depth, and the various heights are all arranged according to the established rules, later generations will produce people of promise.

(28) Layout of a Five-Frame House

In a five-frame, three-bay house, one formed of five sets of beam frames and divided into three bays, when a single column step-frame is extended at the rear, the measurement used is one zhang and eight cun, and the height of the roof ridge is one zhang, two chi, and one cun. The width of the foundation may be increased or reduced by the craftsman according to actual conditions.

The verse says: A house of three entrances and five frames may be enlarged to a suitable scale. If the materials and dimensions are chosen according to the Lu ruler, the traditional carpenter’s rule used in woodwork to take auspicious and inauspicious measurements, and the columns are arranged in proper order, the result will be much good fortune and unexpected wealth.

(29) Standard Pattern of a Seven-Frame, Three-Bay House

A seven-frame main hall is comparatively large in scale. In building it, the front and rear columns should be one zhang, two chi, and six cun high, the ridge one zhang and six cun high, and each section four chi and eight cun long. The width and depth of the foundation, and the height of the chuan, the transverse timbers that join the columns, may be increased or reduced after the craftsman and the owner have consulted together.

Commentary: In undertaking the construction of such a building and bringing it to completion as a splendid hall, everything depends on the craftsman’s careful planning. Wealth and honor are likewise achieved through the regulation of dimensions, and the principles of Yin-Yang must at the same time be observed.

(30) Standard Form of a Principal Five-Bay, Nine-Frame Hall

In building a house of this kind, the step columns are one zhang, two chi, and six cun high. The width of the ridge columns or of the foundation should suitably be one zhang, four chi, and eight cun, and the depth of each section four chi and three cun, or the depth may be reckoned by the method of tenths. The depth-height is two zhang and two chi, and the dimensions of the ridge should stand in due proportion to the whole.

Commentary: Yin-Yang and orientation ought above all to be considered first, and the configuration of the incoming dragon vein and the outgoing water must also be set out correctly. If a nine-frame or a five-frame hall is built according to the measuring methods handed down by the former masters, blessings may be enjoyed for a long time. Ample fields and a great family estate likewise depend upon these regulations.

(31) Building an Adjoining Gatehouse

When a new house is built, the way to choose the main gate is this: one enters through the outer main gate that faces directly outward; if two gates must be passed, an auspicious gate is opened on the door to the east. Should the house be narrow, or the layout crooked and winding, so that it is unsuitable to set a Bing gate whose greater and lesser parts match one another, one need not cling to the position of the outer main gate, but may arrange the matter separately according to this method. The outer main gate of an ordinary household must on no account be pressed upon and crowded by the buildings of another family.

“Heng Tian Chi Kou” is set out in order: first Chen, second Mao, third Yin, fourth Chou, fifth Xu, sixth Hai, seventh Wu, ninth Zi, and tenth Chi (Red). The twelfth month meets midwinter in a Horse year.

(32) The Method of Securing Position and Concealing the Body

Prepare three long coins and set them facing a clean direction. Recite: “The sun rises from the Yin mountains—one point of Yin. My master bids me go and conceal myself: the three hun-souls are hidden within the blue clouds, and the seven po-souls are hidden amid the clouds of the nine heavens; the place where this disciple’s primordial spirit (Yuan Shen) conceals itself lies within the liver of the iron ox. I respectfully invite the Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper. Quickly, quickly, in accordance with the statutes.”

Then respectfully invite Patriarch Lu Ban, Great General Zhang Lang, and Patriarch Zhao Qiao, together with the seventy-two ancestral masters of successive generations, the patriarchs, one’s own master, and one’s grandmaster, and respectfully request that they transmit the lineage of the method. The prayer says: “This disciple secures position here, borrowing the protection and support of the Seven Stars of the Northern Dipper. Quickly, quickly, in accordance with the statutes.”

Once more respectfully invite Patriarch Lu Ban, Great General Zhang Lang, and Patriarch Zhao Qiao, together with the seventy-two ancestral masters of successive generations, the patriarchs, one’s own master, and one’s grandmaster, and respectfully request that they transmit the lineage of the method. The prayer says: “This disciple secures position here. If the incense was offered late, or the water was not yet changed, I wish to make amends by means of this rite; however many the offenses, I ask that they all be pardoned. When the householder’s splendid dwelling has been built and the work brought to full completion, we will respectfully send off the holy lords.”

Sweeping the Four Level Quarters: Prepare a cut of offering pork, pure wine, one rooster, and a piece of white cloth, and write “Golden Light Command” upon the white cloth.

I pray that the Earth God, the deity who guards a given locality, manifest his power. You are the most efficacious of all, penetrating heaven and earth and moving freely in and out of the netherworld. Please report upward on this disciple’s behalf, and do not delay. On the day when merit is achieved, I will set the achievements down clearly and present them to the gods. I pray that the spirit, body wrapped in red silk and twin blades hung at the waist, come like lightning and depart like flying clouds, ride a swift horse, and go to welcome Patriarch Lu Ban, who attained the Dao (the Way) in Hongzhou.

The faithful bow in reverent worship, offering incense to the Three Teachings, and respectfully invite Heaven, Earth, the sovereign, parents, and teachers; the myriad spirits of the five characters; the responsive Pure Halo; and the honored altar of Fortune and Virtue. They respectfully invite the Great Completer and Supreme Sage, Master Confucius, together with his three thousand disciples and seventy-two worthies; the Imperial Lord Wenchang within the cassia garden; the Immortal Official Who Bestows Sons, who rides emolument and protects heirs; Guanfo Chouxiu upon the southern seacoast; the Ox King within the palace; the Compassionate Honored One, the Ancient Buddha Who Canopies Heaven; the Holy Emperor Lord Guan; and Patriarch Zhenwu, who guards the north and responds to prayers for protecting the house and seeking wealth, together with the four divine officers and generals Zhao, Luo, Meng, and Kang. They also respectfully invite the Kitchen Lord, Commander of the Eastern Kitchen; the Earth God Office of the Central Palace; the Dragon Spirit Lord of the homestead; and the two Door Gods on the left and the right. This disciple joins in reverent worship.

I pray that the lineage masters and patriarchs of successive generations, together with grandfathers and ancestral sires, descend together to the incense altar to receive offerings and sacrifice. Let white cloth be used to sweep the four quarters of the house and court and to seal the dragon’s mouth, the critical place where, in fengshui, Qi (vital energy) is held to enter and leave. The white cloth is as pure as silver. The master takes it and sweeps the four directions clean: sweeping upward, he removes the heavenly sha and returns them to the heavenly realm; sweeping downward, he removes the earthly sha and sends them into the netherworld; he then sweeps away the pressure of heaven, the pressure of earth, the oppression of human beings, and the harassment of ghosts and furtive spirits, causing them to withdraw at once. If evil spirits make mischief, please permit me, with a single sweep of the broom, to reduce them to dust and ash. Finally, I respectfully invite the Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper to carry this out swiftly in accordance with the statutes and commands.

Before the assembled saints, wine is poured three times and the spirit-money paper is torn in the hands. The paper is pure white; the Master waves his hand and scatters it, and it rises straight into the ninth layer of the clouds. This counts as sealing the dragon’s mouth, and the sacrifice is complete. The host household is then seen off, with the wish that the host may have wine and meat in plenty this evening and lack neither at any meal. The Master seals the obstructions on the path of wealth, wishing that the host may take in wealth every day, heaped as high as the Northern Dipper. Wine is poured three times more before the assembled saints, and auspicious words are spoken to the host: the Master grants you two oxen, and your sons and grandsons may serve as prefects; the two oxen bring gold and silver without number, and the host’s family will be dukes and marquises for generations; the chests and cabinets of the house stand in rows, and gold and silver fill the storehouses.

When the Body-Concealing Talisman is recited, the Impurity-Dispelling Spell must also be recited, and auspicious words spoken to the host: the Master grants you two oxen, and your sons and grandsons may serve as prefects; the two oxen bring gold and silver without number, and the host’s family will be dukes and marquises for generations; the chests and cabinets of the house stand in rows, and gold and silver fill the storehouses.

When the Body-Concealing Talisman is recited, one must recite the Impurity-Dispelling Spell and the Golden Light Spell, and use the talisman of the Golden Light Spell.

(33) The Golden Light Spell

The mystery of Heaven and Earth is profound and far-reaching, and the Qi (vital energy) of the myriad things takes this as its root. Cultivate broadly, and after passing through ages long and distant, one may realize my spiritual powers. Within the Three Realms and beyond them, only the Dao (the Way) is most exalted. My body is guarded by golden light; others cannot see it, nor can they hear it. This golden light embraces Heaven and Earth and nurtures all living beings. Recite this spell ten thousand times, and light will appear upon the body. The spirits of the Three Realms stand guard nearby; the Celestial Emperor comes in person to receive one; the myriad gods come to pay homage, and thunder is subject to one’s command. Ghosts, monsters, and evil beings lose heart on hearing it, and Jing (essence) specters withdraw. Within the body is the might of the thunderclap; the Thunder God appears and vanishes within it; divine light shines clear in mutual exchange, and the Five Qi steam upward. The golden light swiftly manifests, covering and protecting this true writ. Quickly, quickly, in accordance with the statutes and ordinances! The spirits of the Three Realms stand guard nearby; the Celestial Emperor comes in person to receive one; the myriad gods come to pay homage, and thunder is subject to one’s command. Ghosts, monsters, and evil beings lose heart on hearing it, and essence specters withdraw. Within the body is the might of the thunderclap; the Thunder God appears and vanishes within it; divine light shines clear in mutual exchange, and the Five Qi steam upward. The golden light swiftly manifests, covering and protecting this true writ. Quickly, quickly, in accordance with the statutes and ordinances!

Talisman.

(34) The Zhaibu Star: Fixed Determinations Month by Month

In a long month, the first, sixth, eleventh, fourteenth, nineteenth, twenty-first, and twenty-seventh days are inauspicious days.

In a short month—a lunar month that has no thirtieth day—the first, the seventh, the tenth, the fifteenth, the eighteenth, the twenty-third, and the twenty-sixth are all classed as inauspicious days.

Opening a door on a Gengyin day is said to bring misfortune upon the husband. On Jia days and Yi days there are the “Six Jia Fetal Spirits” (Liujia taishen), shensha associated with conception and gestation. For sealing a doorway, one should choose an auspicious day, a Fuduan day, or a Jian day. There are also days or directions to be avoided; the original text lists Bing, Gen, Si, Si, Gengwu, and Dingsi.

(35) The Zhaibuxing and Its Fixed Directions Year by Year

The “Zhaibuxing” is a shensha to be avoided when selecting days and directions. In Wu years and Gui years it lies in the Kun direction; in Jia years and Ji years it occupies the Chen direction; in Yi years and Geng years it lies in the Dui and Kan directions.

In Wu years and Gui years it occupies a certain direction, in Jia years and Ji years a certain direction, and in Yi years and Geng years the Yin direction. In Bing years and Xin years it occupies the Wu direction, and in Ding years and Ren years the Qian direction. The text afterward repeats the directions occupied in Bing and Xin years and in Ding and Ren years.

The directions tabooed in a “Red-Beak year” are the Dui and Kan directions. The text then again lists the positions for Wu and Gui years, Jia and Ji years, Yi and Geng years, Bing and Xin years, and Ding and Ren years.

The Red-Beak Vermilion Bird days are Gengwu, Jimao, Wuzi, Dingyou, and Bingwu. In traditional day-selection these days are regarded as taboo days for building, repair, and similar matters.

(36) The Jiuliang and the Various Taboos for Building and Repair

The “Jiuliangxing” is a shensha that must be avoided when choosing days for building and repair. On Dinghai and Guisi days it occupies the main entrance; on Renyin and Gengshen days it occupies the doorway; on Dingsi days it occupies the front gate; on Dingmao and Jimao days it occupies the back gate.

The “Qiugongsha” assigns the months to be avoided according to the year’s heavenly stem: Jia years and Ji years taboo the ninth month; Yi years and Geng years taboo the eleventh month; Bing years and Ren years taboo the first month; Ding years and Hai years taboo the second month; Wu years and Gui years taboo the fifth month.

(37) Auspicious Days for Building and Repair, Month by Month

For the first month one takes the Guiyou day, and also the Dingyou day; for the second month, the Jiayin day; for the third month, the Gengwu day, and also the Jisi day; for the fourth month, the Jiazi day and the Gengzi day. The text that follows further records that Hai years occupy the second month, and Wu years and Gui years occupy the fifth month.

In the first month select the day Guiyou, and, as an additional date, the day Dingyou; in the second month select the day Jiayin; in the third month select the day Gengwu, and, as an additional date, the day Gengsi; in the fourth month select the days Jiazi and Gengzi, and, as an additional date, the day Gengwu; in the fifth month select the day Jiayin, and, as an additional date, the day Bingyin; in the sixth month select the days Jiashen and Jiayin, and, as additional dates, the days Gengshen and Bingshen; in the seventh month select the day Bingchen; in the eighth month select the day Yihai; in the ninth month select the days Gengwu and Bingwu; in the tenth month select the days Jiazi, Yiwei, Renwu, Gengzi, and Xinwei, and, as an additional date, the day Gengwu; in the eleventh month select the day Jiayin; in the twelfth month select the days Wuyin, Jiayin, Jiashen, and Gengzi, and, as an additional date, the day Gengshen. The word “additional” (wai) marks another class of dates indicated in the original text; its precise meaning must be understood in light of this book’s rules for selecting days.

Auspicious days for breaking ground (beginning excavation and construction) are Jiazi, Yichou, Dingmao, Wuchen, Jiawu, and Yihai.

Auspicious days for erecting the columns (raising the pillars) are Jisi, Xinchou, Jiayin, Yimao, Yihai, and Renzi.

Auspicious days for setting the plinths and assembling the frame (placing the column bases and raising the roof structure) are Jiazi, Yichou, Bingyin, Wuchen, Jiaxu, and Yihai.

Yellow Path auspicious days (days regarded in traditional date selection as suitable for undertaking affairs) are Yichou, Gengyin, Guimao, Xinsi, and Jiayin.

Auspicious days for raising the beam (setting the main beam in place upon the roof frame) are Jiazi, Yichou, Dingmao, Wuchen, Jisi, and Gengwu.

(Thirty-eight) Essential Commands for the Stonemason

When opening the official mouth, recite the Jielang Spell and the Golden Light Spell (Jinguang zhou); form with the hands the releasing mudras of the palaces of the sun and the moon, and employ the command talisman. When closing the official mouth, recite the Purifying Spirit Spell and the Golden Light Spell, and form the Nine Dragons mudra with the hands. Then, taking the “iron plate that pillories the cat” as the hand mudra, carry out the command together with it.

In matters such as drawing talismans, hanging cords, preparing the principal timbers, and opening the columns, day selection takes the White Stars as primary. When stellar luminaries such as the Three Whites and the Nine Purple are all present, this is regarded as especially auspicious for the craftsman. First determine the stars of an auspicious day and hour, and only then fix the appropriate measurements. This accords with the care that the celestial stars shine down and manifest a light of good omen; it is also held to bring blessing to those who dwell there, and to avoid baleful influences such as Celestial Pestilence, Celestial Thief, Suffering Death, the Greater and Lesser Killings, and the Greater and Lesser Calamities.

End of the upper volume.

The upper volume ends here. The lower volume is the “Method of the Earlier Heaven and Later Heaven Bagua (Eight Trigrams),” that is, what follows explains the use of the Earlier Heaven Eight Trigrams and the Later Heaven Eight Trigrams.

The rule for such diagrams is this: in the Former Heaven Bagua (Eight Trigrams), the Taiji (Supreme Ultimate) diagram at the center stands for “Central Earth,” and this “center” is placed relatively low; in the Later Heaven Bagua, the Taiji diagram at the center stands for “Heaven,” and this “center” is placed relatively high. If the figure is to be drawn on a heaven-plate or on a beam, it must be turned upside down and set in reverse, so that, seen from below, it appears the right way up and is less likely to be misused.

The Concealment Spell

Conceal, conceal—truly hide my bodily form. Hide me with the Great General Zhenwu, a revered deity of the Dao: his left hand governs my three hun-souls, and his right hand governs my seven po-souls. Where am I to be hidden? At the bottom of the Poluo Sea.

Heaven covers Earth, and Earth covers Heaven; part the clouds and mist, and the blue sky can be seen. Tens of thousands of heterodox masters cannot find me, nor can myriads of heterodox masters seek me out. Should a heterodox master come and find me, let Heaven’s thunderbolt strike him and reduce him to dust. I respectfully invite the six stars of the Southern Dipper and the seven stars of the Northern Dipper: obey the command of the Most High Lord Lao, Taishang Laojun, and carry it out at once. Let the order be given.

An Appended Second Concealment Spell

Conceal, conceal—hide my body away in the purple-red clouds of Heaven. When the wind comes, I go with the wind; when the rain comes, I go with the rain. I have three hun-souls and seven po-souls and nowhere to hide, so I go to conceal myself beneath the Tongming Hall, the Hall of Penetrating Brightness. If a ritual master comes to contend with me in magical arts, we meet with three golden blades and show no mercy. I respectfully invite the six stars of the Southern Dipper and the seven stars of the Northern Dipper: obey the command of Taishang Laojun and carry it out at once. Let the order be given.

Only After Three Days of Concealment May the Soul-Retrieving Spell Be Recited

Transform the body, transform the body—truly transform away the bodily form, until it becomes real and inviolable. I respectfully invite the six stars of the Southern Dipper and the seven stars of the Northern Dipper: obey the command of Taishang Laojun and carry it out at once. Let the order be given.

The transformations continue without cease, taking form as Great General Zhenwu (the True Warrior, a revered deity of Daoism). The first transformation is into Shakyamuni Buddha; the second into Li Laojun (Laozi); the third into the master who transmits the true words; the fourth into the Four Bodies and the Four Armored Soldiers (guardian divine generals); the fifth into the Five Lakes surging into waves; the sixth into the Six Jia and the Six Bing-Ding (Daoist divine generals); the seventh into Mulian journeying through the underworld; the eighth into Dong Yong selling himself into servitude; the ninth into the Mysterious Woman of the Nine Heavens; and the tenth into the Ten Great Thunder Gods. Let the disciple’s three hun and seven po (ethereal and corporeal souls) return. We respectfully invite the six stars of the Southern Dipper and the seven stars of the Northern Dipper. In strict obedience to the decree of Taishang Laojun (the Most High Lord Lao), carry this out at once. The command is issued.

(5) The Method of the Golden Knife and Sharp Scissors

We respectfully invite the Venerable Jade Emperor of the Dark Heavens (the Jade Emperor), and ask that he send forth light from the Lingxiao Treasure Hall. Summon at once and manifest at once: may Jinxiao, Yunxiao, Bixiao, and the Queen Mother descend swiftly. Borrow the golden twisting scissors from the Yellow River, lower the golden scissors, and cut the hemp rope. The hemp rope is cut to shreds, with no mercy spared. If a sorcerer or a heterodox cult works spells to harm people, when heavenly thunder sounds, let it strike them. We respectfully invite the six stars of the Southern Dipper and the seven stars of the Northern Dipper. In strict obedience to the decree of Taishang Laojun, carry this out at once. The command is issued.

(6) The Spell for Undoing the Golden Knife and Sharp Scissors

The spell says: Within the Cavern of the Three Xiao are mysterious and wondrous spirits, and two golden dragons churn above and below. Even heads of copper and tails of iron are shattered, and the youths of jade and gold bind them with ropes. Even one who has already died, yet whose breath has not ceased, must be driven through mountains and split through stone, penetrating straight into the belly and the intestines. We respectfully invite the six stars of the Southern Dipper and the seven stars of the Northern Dipper. In strict obedience to the decree of Taishang Laojun, carry this out at once. The command is issued.

(7) The Method of the Thousand-Jin Mountain-Dragging Press

We respectfully invite the Venerable Jade Emperor of Vast Heaven (the Jade Emperor). However great Heaven may be, it is not as great as Earth; however great Earth may be, it is not as great as I am; yet I am still not as great as Mount Tai. At the first summons we call forth the strength of a thousand jin; at the second we call forth the strength of ten thousand jin. One person can overpower ten, ten can overpower a hundred, a hundred can overpower a thousand, a thousand can overpower ten thousand, and even ten thousand people cannot lift it. We respectfully invite the Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper. By command of the Most High Lord Lao (Taishang Laojun): quickly, quickly, in accordance with the statutes (jiji ru lüling).

(8) Releasing the Thousand-Jin Mountain-Dragging Press

I act by command of Lord Lao: quickly, quickly, in accordance with the statutes. If it still cannot be lifted, raise it with a golden hook and raise it with a silver hook; if it still cannot be lifted, have it borne up by nine oxen. Nine oxen of Yin and nine oxen of Yang (Yin-Yang), you are ordered to go forward and hook up the mountain’s crest. Do not drag it on for three days and three nights; my master commands you to lift it at once. Quickly, quickly, in accordance with the statutes.

(9) The Method of the Nine-Ox Construction

Heaven is vast and Earth is vast. The disciple sets up the “Nine-Ox Construction” (a ritual art that drags or lifts a heavy object by the strength of nine oxen). Work the method once, and Heaven and Earth shake; work it twice, and ghosts and spirits are struck with fear; work it three times, and mountains collapse and rocks split; work it four times, and the heterodox ritual master grows dizzy and his sight blurs. If a load of a thousand jin cannot be dragged, apply the method of the nine oxen and split it apart from both sides. We respectfully invite the Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper. By command of the Most High Lord Lao: quickly, quickly, in accordance with the statutes.

(10) Releasing the Method of the Nine-Ox Construction

We respectfully invite Lord Lao, we respectfully invite Lord Lao, and borrow the great seal of the Vast Minister of the Western Heaven. Namo Amitabha—release my bonds. By command, release them. Quickly, quickly, in accordance with the statutes.

(10) Releasing the Method of the Nine-Ox Construction

We respectfully invite Lord Lao, we respectfully invite Lord Lao, and borrow the great seal of the Vast Minister of the Western Heaven. Namo Amitabha—release my bonds and descend swiftly. We respectfully invite the divine master, the seventy-two worthies, and the master who transmits the ordination: when the disciple calls a thousand times, there is a response a thousand times; when he calls ten thousand times, the power manifests ten thousand times. Please release the method of the Nine-Ox Construction, so that I may evade its force. We respectfully invite the Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper. By command of the Most High Lord Lao: quickly, quickly, in accordance with the statutes.

(11) The Method of the Tightening-Hoop Spell

Tighten the band on the body, tighten the band on the body, for the spell is carried with you. Place the Tight Fillet Spell upon the head of the sorcerer who practices evil arts, and at once his head will be squeezed until it splits and bleeds and his eyes go dim. Go to the Western Heaven to invite Tang Sanzang, and to the southern shore to invite the Bodhisattva Guanyin. Heaven has its spirits and Earth has its spirits, so let the Tight Fillet Spell send down its divine power. We respectfully invite the Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper to obey the decree of Taishang Laojun (the Supreme Venerable Lord Lao) and carry it out at once.

(12) The Net of Heaven and Earth

We respectfully invite the Heavenly Venerable Jade Emperor of Vast Heaven. First, cut off the roads of plague in the heavens. Second, seal the gates of plague on earth. Third, leave a path open for people to pass. Fourth, leave no road for ghosts. Fifth, sever the routes by which plague spreads. Sixth, block the thieves who wear the shape of ghosts. Seventh, cut off the paths of evil masters. Eighth, restrain the deities tied to the Five Temples who bring calamity. Ninth, cut off the paths of sorcerers and heterodox cults. Tenth, open a way through for my master. Once the master has cast this spell and cut off these roads, ordinary people will still have a path to walk, while all evil masters, evil arts, and ghostly apparitions will find no road by which to enter. If a person with a green face and red cheeks comes to practice sorcery, he will be shown no mercy once he steps into the net of heaven and earth. We respectfully invite the Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper to obey the decree of Taishang Laojun and carry it out at once.

(13) The Copper Nan Rails and Iron Nan Rails

Here I draw a grid in the shape of the character 井 (well), and here I draw the pits within the grid, making them bottomless pits ten thousand fathoms deep. If any demons who practice evil arts, or mountain spirits and water monsters, come to this place, let them fall backward into the pit-wells. Before them, rails of copper and rails of iron will appear. Even evil gods and wicked ghosts of a thousand years will not dare to enter. If sorcerers or demons come to contest in magic, they will be shown no mercy once they step inside the space enclosed by the rails, and all wangliang spirits (ghosts and goblins of the mountains and wilds) will be turned to dust on the wind. We respectfully invite the Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper to obey the decree of Taishang Laojun and carry it out at once.

This passage is a spell for driving off evil and protecting the body. The caster prays to Lu Ban, the Six Stars of the Southern Dipper (deities of the southern constellations), the Seven Stars of the Northern Dipper (deities of the northern constellations), and the Most High Lord Lao (Taishang Laojun) for protection, so that evil gods, evil ghosts, and those who practice wicked arts cannot intrude, and so that all manner of ghosts and specters disperse. “Quickly, quickly, in accordance with the statutes and ordinances” (jiji ru lüling) is a common imperative closing formula in Daoist spells, expressing the prayer that the request take effect at once.

(Fourteen) The Golden Knife Flying-Knife Method

This is an exorcistic spell that takes the golden knife as its symbol. The caster prays that the numinous power of Heaven and Earth and Lu Ban bestow a flying knife for protection of the body, declaring that if anyone who practices wicked arts should come, three golden knives will cut away the evil harm. The spell also summons Tang Sanzang (the scripture-seeking monk in the Buddhist novel Journey to the West) and Guanyin (a Buddhist bodhisattva) to assist, and closes with “Quickly, quickly, in accordance with the statutes and ordinances.”

(Fifteen) The Five Thunders Oil-Pool Fire Spell

This is a spell that uses fire to burn away evil. “Five Thunders” (wulei) is a Daoist expression associated with Thunder Rites (Leifa) and exorcism; “oil-pool fire” refers to the image of burning away baleful influences with flaming oil. The caster declares that he wears a fire cap on his head, a fire robe on his body, and fire shoes on his feet, and prays that the power of the fire burn away the evil masters, ghosts and monsters, and wangliang (legendary sprites) of the four directions and the center, then asks the Six Stars of the Southern Dipper, the Seven Stars of the Northern Dipper, and the Most High Lord Lao to uphold and protect him.

(Sixteen) The Iron Enclosure City

Heaven and Earth are vast and without limit; Heaven possesses spiritual nature, and Earth possesses spiritual nature. The disciple respectfully petitions the forebear Lu Ban, who attained the Dao (the Way) in Hongzhou: today an Iron Enclosure City is raised, and in every direction its traces cannot be seen; walls of bronze and iron reach a depth of ten thousand zhang, so that those who work heterodox methods cannot draw near, and no art can harm one’s own person. A rope eight zhang in depth is then ritually worked, joining the bronze rope and the iron rope at the center; neither golden shears, nor jade shears, nor a golden blade can cut this rope. The disciple lays down the method of the Five Thunders, reducing those who work heterodox methods to dust. The Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper are respectfully invited, and the command of the Most High Lord Lao is solemnly received. Swiftly, swiftly, in accordance with the statutes and ordinances.

Forming the hand seal, one recites the Spell for Dispelling Blight: Heaven and Earth arise of themselves, and malign blight-qi (vital energy) disperses; the hidden depths are empty and luminous, and the light is vast and grand. The awe-inspiring spirits of the eight directions enable me to penetrate freely of myself; the talismanic mandate of Lingbao is proclaimed throughout the Nine Heavens. Qianluo and Danluo set in motion Gang-qi and the power of the mysterious and wondrous, beheading demons, subduing heterodoxy, and destroying the host of ghosts. The divine spell of the mountains is the writing of the Celestial Worthy of Primordial Beginning. Recited once, it can expel ghosts and stir the deities of the Five Marchmounts and the Eight Seas. The Demon Kings bind their hands and submit, to be employed by me. The qi of malign blight disperses, and the qi of the Dao endures forever. Swiftly, swiftly, in accordance with the statutes and ordinances.

(17) Transforming Bone and Swallowing a Thousand

Heaven possesses spiritual nature, and Earth possesses spiritual nature. The Dragon Lord Ancestral Master and the Venerable Medicine King are respectfully invited to descend, that the gathering of herbs may long proceed smoothly. Swiftly, swiftly, in accordance with the statutes and ordinances.

(17) Transforming Bone and Swallowing a Thousand

Heaven possesses spiritual nature, and Earth possesses spiritual nature. We respectfully invite the Dragon Lord Ancestral Master, the Venerable Medicine King, the Herb-Gathering Lad, the Medicine-Seeking Young Lord, the sacred Dragon Kings of the seas of the four directions—east, south, west, and north—the dragon sons and dragon grandsons of the center, the Five Emperors of the Five Directions, the Divine Lord of the House Dragon, and the dragon spirits of the earth’s veins, and we respectfully ask all these deities to descend at once. The method of “Transforming Bone and Swallowing a Thousand” is performed, and the Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper are also respectfully invited, in solemn obedience to the command of the Most High Lord Lao. Swiftly, swiftly, in accordance with the statutes and ordinances.

In the hand one forms the mudra of the Nine Dragon Generals, swallows the divine water, and then with the hand issues the ritual command within the water bowl.

(18) The Method of Fixing the Root

One, two, three, four, and five correspond respectively to the Five Phases (Wuxing) of Metal, Wood, Water, Fire, and Earth. Do not come; even if someone does come, that person will be dim and unseeing. This circle is larger than you. If a stranger arrives here, have him walk into the circle with his hands behind his back, unable to utter a single word. Bid him not to move, and he cannot move, as though Mount Tai were pressing down upon him, gone forever without a trace. Respectfully invite the Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper (stellar deities venerated in Daoism). By the command of the Most High Lord Lao, quickly, quickly, in accordance with the statutes and ordinances (the phrase in Daoist incantations indicating that the command takes effect at once).

(19) Incantation for Undoing and Dispelling

Respectfully invite the Fox Patriarch to come and undo and disperse it. First invite the Heavenly Master of Unbinding, then invite the Earthly Master of Unbinding, to undo and disperse it. The seven po and three hun of the one who comes (the soul-components that, in traditional belief, constitute a person), together with every mountain jing (essence), water monster, sorcerer, and evil demon, dare not approach. If a green-faced white person comes to work magic, suppress him, hands behind his back, beneath the seabed. Respectfully invite the Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper. By the command of the Most High Lord Lao, quickly, quickly, in accordance with the statutes and ordinances.

(20)

The seven po and three hun, together with every mountain jing, water monster, sorcerer, and evil demon, dare not approach. If a green-faced white person comes to work magic, suppress him, hands behind his back, beneath the seabed. Respectfully invite the Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper. By the command of the Most High Lord Lao, quickly, quickly, in accordance with the statutes and ordinances.

Incantation for Undoing All Evil Arts

On the shore of the Southern Sea there is a plant, green day and night, never growing old. Invite the power of the Queen Mother’s peaches of immortality to undo the evil arts; every kind of evil art can be dissolved. The first undoes the method of the yellow-robed duangong; the second undoes the Southern Li method; the third undoes the method of the hundred arts; the fourth undoes the method of the three masters; the fifth undoes the blacksmith’s method; the sixth undoes the hua-craftsman’s method; the seventh undoes the tiler’s method; the eighth undoes the stonemason’s method; the ninth undoes the carpenter’s method; the tenth undoes the method of cutting and patching. Those of Heaven and Earth, of year and month, and of day and hour can all be dissolved. Respectfully invite the Fox Patriarch and every ancestral master to undo all manner of arts. Respectfully invite the Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper. By the command of the Most High Lord Lao, quickly, quickly, in accordance with the statutes and ordinances. In the hands, form the gesture called “undoing and withdrawing the two palaces of the sun and moon.”

(21) Incantation for the Method of Heating Wine

By the command of the Fox Ancestral Master I descend the mountain, carrying a golden lock with me. Now, on meeting a stranger heating wine and partaking of it, lock the wine away, clench the hand tightly, and with the hand gesture undo and withdraw the two palaces of the sun and moon.

At the command of the Fox Ancestral Master I come down from the mountain, carrying a golden lock with me. Coming upon a stranger who is warming wine and drinking, I seal the wine and lock the door fast. The disciple intones the command upon the axe and, in the blink of an eye, vanishes from sight. I respectfully invite the Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper. By order of the Most High Lord Lao: quickly, quickly, in accordance with the statutes and ordinances.

With the hand, draw the command talisman (fu) upon the axe or upon a stone.

(Twenty-two) Incantation for Slaughtering a Pig

I act at the command of the ancestral masters of the Thirty-Three Gang and the Seventy-Two Earthly Slayers. The disciple comes down from the mountain, carrying a cangue of bronze and iron planks. A thousand blades cannot kill; ten thousand blades cannot wound. Even if a Daoist who practices harmful arts should come, he still cannot kill me. Though ten thousand arrows pierce the heart, I will neither halt nor fall. I respectfully invite the Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper. By order of the Most High Lord Lao: quickly, quickly, in accordance with the statutes and ordinances.

With the hand, draw the command talisman upon a stone.

(Twenty-three) Incantation for Cooking Rice and Boiling Meat

Heaven is vast, and earth is vast. When the disciple intones the command, the rooster does not open its beak, and the hen cannot cry out. The meat leaps in the pot, and the rice soaks in the zeng, the vessel for steaming rice. In the blink of an eye the fire goes out, and all around is as still as if water had been poured over it. If you are not to succeed, then you shall not succeed. Should anyone pass by and see, let that person’s head spin and eyes grow dim, unable to make out form or shadow. I respectfully invite the Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper. By order of the Most High Lord Lao: quickly, quickly, in accordance with the statutes and ordinances.

With the hand, draw the command upon the door.

(Twenty-four) Magical Art of Pressing the Slurry for Tofu

By order of the first, second, third, fourth, and fifth ancestral masters, and of the fortune spirits of the Five Phases (Wuxing)—Metal, Wood, Water, Fire, and Earth—the disciple silently recites the spell in the heart: Boil the beans and burn the bean stalks; the beans take form within the curd. Born of the same root, why must they torment one another? If it cannot be clarified, then it will not clarify; if it cannot be made, then it will not be made. Turn the soy milk into a basin of clear water. When the disciple intones the command, a thousand spirits and ten thousand spirits manifest their power at once. I respectfully invite the Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper. By order of the Most High Lord Lao: quickly, quickly, in accordance with the statutes and ordinances.

(Twenty-five) Incantation for Dispelling and Withdrawing the Art of Harming a Person

The Precious Hall of Lingxiao (the celestial palace where the Jade Emperor dwells) is mysterious and profound, and two golden dragons wheel above and below. The disciple presents the command token; a thousand spirits and ten thousand spirits manifest their power at that very instant. I respectfully invite the Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper (stellar deities venerated in Daoism). I act by the command of the Most High Lord Lao: swiftly, swiftly, in accordance with the statutes and ordinances.

(25) Incantation for Dismissing the Method of Afflicting People

The Precious Hall of Lingxiao is mysterious and profound, and two golden dragons wheel above and below. I respectfully invite the Ancestral Masters of the Three Empyreans—the three female immortals Yunxiao, Qiongxiao, and Bixiao—to descend at once, place the command in the disciple’s hands to be carried out, and cause calamity and harm to disperse swiftly.

They are sent off in turn: first, dismiss Śākyamuni Buddha; second, dismiss Lord Lao Li; third, dismiss the true words transmitted by my master; fourth, dismiss the four bodies and the four armored hosts; fifth, dismiss the waves of the Five Lakes; sixth, dismiss the Six Jia and the Six Bing-Ding; seventh, dismiss Mulian as he roams the underworld; eighth, dismiss Dong Yong, who sold his own person; ninth, dismiss the Mysterious Woman of the Nine Heavens; tenth, dismiss the Ten Transformations together with the Thunder Spirit’s method of afflicting people. I respectfully invite the immortal ancestral masters to descend at once and lift the calamity.

Heaven and Earth lay down no taboo; year and month lay down no taboo; day and hour lay down no taboo. Jiang Taigong is present here, and all the spirits (Shen) withdraw. The malevolent wangliang come to be dismissed—unmet for a thousand years, unencountered for ten thousand years. Depart far from this place; drive them out beyond its bounds, and do not let them remain here to harm the people. I respectfully act by the command of the Most High Lord Lao: swiftly, swiftly, in accordance with the statutes and ordinances. The command.

(26) Method of Settling One’s Place and Concealing the Body

Take three long coins and set them in a clean direction. The incantation says: The sun rises in the east, and the master bids me go and hide. The three hun-souls are concealed within the blue clouds, and the seven po-souls are concealed amid the clouds of the Nine Heavens. The disciple personally receives the command of the Most High Lord Lao: swiftly, swiftly, in accordance with the statutes and ordinances. The command.

(26) Method of Settling One’s Place and Concealing the Body

Take three long coins and set them in a clean direction. The incantation says: The sun rises in the east, and the master bids me go and hide. The three hun-souls are concealed within the blue clouds, and the seven po-souls are concealed amid the clouds of the Nine Heavens. The disciple has nowhere to hide, and so hides within the belly of the iron ox. I respectfully invite the Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper. I act by the command of the Most High Lord Lao: swiftly, swiftly, in accordance with the statutes and ordinances. The command.

(27) Golden Light Incantation

Heaven and Earth are profound and mysterious, and the myriad things all take the Dao (the Way) as their root. Through long cultivation I have attained spiritual powers. Within the Three Realms, only the Great Dao is most exalted. Golden light covers and shines upon me; the eyes cannot see it and the ears cannot hear it, yet it can embrace Heaven and Earth and nourish all living beings. Recite this text again and again, and light appears upon the body, with the guardians of the Three Realms attending me. The Celestial Emperor comes in person to receive me; the host of deities comes to pay homage; the divine generals of the Thunder Department obey my command; and ghosts and demons lose heart. Sprites and prodigies have nowhere to hide. Within the body a god of thunder appears and vanishes, now bright and now dim; Shen (spirit) and Qi (vital energy) course through within and without, and the five qi rise aloft. Golden light swiftly manifests, covering and protecting this talismanic text. Act upon the command—quickly, quickly, in accordance with the statutes and ordinances.

(28) Method of Concealing the Body on the Road (Seven Skins of Zhoumao Grass)

In Lord Lao’s cavern there is a plant: one sees it grow, but never sees it age. In an ordinary person’s hands it is of no use, yet my master uses it as a plant in which to lodge the body. The first soul is hidden in the moon at the edge of heaven; the second soul is hidden in the Buddha’s Realm of Thunder-Sound; the third soul, having nowhere to hide, goes to the Cavern of Eight Shadows to consult Lord Lao. The three souls transform into three Buddhas, and the seven souls transform into the deity Zhenwu. Spirits do not know of it, and ghosts and demons do not perceive it; evil arts, the moment they see it, turn to dust. I respectfully invite the Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper to grant protection. I act by the command of the Most High Lord Lao—quickly, quickly, in accordance with the statutes and ordinances. Wind the seven skins of Zhoumao grass into a diagram of the Taiji (Supreme Ultimate), and with the ritual hand-seal formed in the hand, command Lord Lao.

(29) Another Method of Concealing the Body

Transform my body and dissolve my form; my master changes me into the likeness of Patriarch Zhenwu. With my hair let down I sit upright in the hall, striking fear into the ghosts, demons, and sprites of the mortal world. Even a great ghost, upon seeing this, obeys the command in my hand.—By the command of Lord Lao.

I transform my own body, and transform my own body again. The master turns me into Patriarch Zhenwu (Zhenwu Zushi), the northern guardian deity venerated in Daoism. With my hair unbound I sit in the hall, overawing the ghosts, demons, and spirit-monsters of the human world. Great ghosts, on seeing me, wail aloud; lesser ghosts, on seeing me, weep without ceasing. Heterodox demons tremble with fear at the sight of me, and evil sprites, on seeing me, turn to dust.

My first hun (soul) dwells amid the azure clouds; my second hun hides above the clouds of the Nine Heavens; only my third hun has nowhere to hide, and so goes to conceal itself in the Cavern of Lord Lao. I transform my form once more and become the clouds of the Nine Heavens. The Ten Great Marshals under the Patriarch go before, and the Duke of Thunder and the Mother of Thunder follow after. Whoever among the living sees me gains long life; whoever among the ghosts sees me turns to dust. I respectfully invite the Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper, and reverently obey the command of the Most High Lord Lao (Taishang Laojun). Quickly, quickly, in accordance with the statutes and ordinances. The command is issued.

(30) Method of Thanking the Master and Gathering the Souls

In the clear sky the purple clouds part, and the two immortals, Zhu and Li, escort the souls back. The three hun return to the body, and the seven po (corporeal souls) return to guard the self. The Azure Emperor upholds the hun and po; the White Emperor attends the po; the Red Emperor nourishes the primal Qi (vital energy); the Black Emperor clears the blood vessels; the Yellow Emperor abides at the center and governs all. The host of spirits each keeps its station and must not overstep it. Living souls, hasten back; dead souls, hasten away. When next summoned, come again to the assembly. I respectfully invite the Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper, and reverently obey the command of the Most High Lord Lao. Quickly, quickly, in accordance with the statutes and ordinances. The command is issued.

(31) Spell of a Hundred Dissolutions

On Mount Kunlun there is a clump of grass that has grown for seventy-two years and still does not age. I respectfully invite the Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper, and reverently obey the command of the Most High Lord Lao. Quickly, quickly, in accordance with the statutes and ordinances. The command is issued.

(31) Spell of a Hundred Dissolutions

On Mount Kunlun there is a clump of grass that has grown for seventy-two years and still does not age. The master takes it and uses it to settle Heaven and Earth. All the heterodox arts practiced by the various masters are to be withdrawn and dissolved. One, two, three, four, five: Metal, Wood, Water, Fire, and Earth, the Five Phases (Wuxing). When the master issues the command, the heterodox arts turn to dust. I respectfully invite the Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper, and reverently obey the command of the Most High Lord Lao. Quickly, quickly, in accordance with the statutes and ordinances.

If anyone does not believe, wrap the seven-skin fur-grass about a sharp knife and recite: A sharp knife is gripped in the hand and taken to be nailed upon the door of the patron household. The command is issued.

(32) Spell of Bearing Blood

Facing the water and working the rite (chaoshui) is practiced through nine mornings; only when the water is seen to stop flowing does the power show itself. The Blood Lord was originally surnamed Zhou, and the Blood Mother was originally surnamed Liu; they were born at Guanghua Isle in Yunnan. Issue the command that it not flow, and it will not flow; if it still flows, Lord Lao stands behind. We respectfully invite the six stars of the Southern Dipper and the seven stars of the Northern Dipper. By the order of the Most High Lord Lao (Taishang Laojun), swiftly, swiftly, in accordance with the statutes and ordinances (jiji ru lüling). The command is issued again: order it not to flow, and it will not flow; if it still flows, Lord Lao stands behind. We respectfully invite the six stars of the Southern Dipper and the seven stars of the Northern Dipper. By the order of the Most High Lord Lao, swiftly, swiftly, in accordance with the statutes and ordinances.

(Thirty-Three) Spell for Laying the Mountain

What is laid as a mountain was originally a mountain of rock. I now stand firm here; though a hundred people come to lift me, I cannot be moved. If anyone comes to startle or disturb me, his span of yang life shall be taken and he shall return to the yin. However formidable the heterodox methods may be, my master has already set an iron nanmu pole, and with my hand I lay the command upon the ground. If the statutory command is now to be withdrawn, it is only out of regard for Lord Lao. By the order of the Most High Lord Lao, swiftly, swiftly, in accordance with the statutes and ordinances. Let the command be carried out.

(Thirty-Four) The Second Method of Fixing the Root (when it proves efficacious, it must not be applied at will)

The root-fixing master’s art is efficacious; even when the one who works the method sits far away, it can still be performed. If you are now summoned, you shall stand fast and be unable to move. The spell says: speak of fixing the root, and a root takes hold; you now sit there, settled and unmoving. If you are able to stir, the statutory command shall be turned back on your behalf.

The root-fixing master’s art is efficacious; even when the one who works the method sits far away, it can still be performed. If you are now summoned, you shall stand fast and be unable to move. The spell says: speak of fixing the root, and a root takes hold; you now sit there, settled and unmoving. If you are able to stir, you shall be set on your way once more. We respectfully invite the six stars of the Southern Dipper and the seven stars of the Northern Dipper. By the order of the Most High Lord Lao, swiftly, swiftly, in accordance with the statutes and ordinances. Let the command be carried out.

(Thirty-Five) Method for Gathering Heterodox Forces (draw the character “well” and employ the command)

Lifting my eyes toward the blue heavens, I find the revered master who transmits the ritual arts standing before me. First I subdue the monk in blue robes, then the duangong in red—the folk ritualist, a wizard who works among the people—then the Daoist in yellow, and finally the masters of every trade. If an evil ritual master works his arts, let one twist of the left hand put it out of joint, and one twist of the right hand put it out of joint as well; though he recites spells with his mouth, he vomits fresh blood. Let him roll after three steps and fall after five; let the left eye stream with tears and the right eye stream with blood; let the three hun-souls be lost and the seven po-souls be cut off; let him be thrust into a well ten thousand zhang deep and meet death at once. I reverently invite the Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper to lend their aid. I act by the command of the Most High Lord Lao: quickly, quickly, in accordance with the statutes and ordinances. The command is given.

(36) Spell of the Saw-Pulling Method

Heaven too goes qiu-qiu, earth too goes qiu-qiu; Lord Lao grants me a slipperiness like that of a loach. Iron, the Seven Stars of the Northern Dipper… I act by the command of the Most High Lord Lao: quickly, quickly, in accordance with the statutes and ordinances. The command is given.

(36) Spell of the Saw-Pulling Method

Heaven too goes qiu-qiu, earth too goes qiu-qiu; Lord Lao grants me a slipperiness like that of a loach. The iron egg cries out in alarm the moment the saw is drawn. You give a pull, I give a pull; if it does not go up the slope, it goes down. Everyone who sees it laughs aloud, and each one who beholds it bursts into laughter. I reverently invite the Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper to lend their aid. I act by the command of the Most High Lord Lao: quickly, quickly, in accordance with the statutes and ordinances. The command is given.

(37) Spell for Undoing the Saw-Pulling

By Lord Lao’s command I descend the mountain and order the mountain sprites and ghostly beings to return to the hills. The seven-skin herb in the disciple’s hand can undo every kind of evil art. I first invite the Heaven-Releasing Master, then the Year-Retiring Master and the Month-Retiring Master, and third the Master of Transmission and Ordination, bidding them come at once to release the arts and drive them back. I reverently invite the Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper to lend their aid. I act by the command of the Most High Lord Lao: quickly, quickly, in accordance with the statutes and ordinances. The command is given.

(38) Spell of the Iron Pellet

Lord Lao (Laojun) refined an incantation in the furnace and produced three thousand three hundred and thirty iron pellets and iron sand. When the disciple goes down the mountain to practice the rite and meets someone pushing a mill or hauling a chest, he releases the iron pellets and iron sand, so that the chest and the stone mill seem obstructed and are hard to pull or to push. Whether one pushes to the left or to the right, the chest and the mill will jolt and jump. The Six Stars of the Southern Dipper (Nandou) and the Seven Stars of the Northern Dipper (Beidou), stellar deities in Daoism, are respectfully invited; by command of the Most High Lord Lao (Taishang Laojun), they are to act at once in accordance with the statutes and ordinances.

(39) Incantation for Releasing the Iron Pellets

A red cloud rises in the sky. The Ancestral Master Lu Ban (Luban, the legendary patriarch of craftsmen) bids me go down the mountain and take back the iron pellets and iron sand, and also take back the gold pellets and the silver pellets. The moment the disciple gives the command, the chest and the mill return to steadiness: pushed to the left, the left side is steady; pushed to the right, the right side is steady. The Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper are respectfully invited; by command of the Most High Lord Lao, they are to act at once in accordance with the statutes and ordinances.

(40) Incantation of the Method of Lodging and Release

When Hongzhou attained the Dao (the Way), he caused the chest and the mill to return to steadiness: pushed to the left, the left side is steady; pushed to the right, the right side is steady. The Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper are respectfully invited; by command of the Most High Lord Lao, they are to act at once in accordance with the statutes and ordinances.

(40) Incantation of the Method of Lodging and Release

Hongzhou attained the Dao, and the Ancestral Master Lu Ban transmitted an oral formula: taking the place where the method is worked as the center, fifteen li to the front, the rear, the left, and the right, with the central area reckoned together with them. When the disciple points with his hand, the mountain forms represented by the Azure Dragon and the White Tiger (Qinglong and Baihu, the traditional sacred beasts of the directions) come forward to brace and raise the structure. Whether the work is of timber or of earth, what is begun that day can be raised that same day. The Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper are respectfully invited; by command of the Most High Lord Lao, they are to act at once in accordance with the statutes and ordinances.

(41) Incantation of the Iron Loach

Heaven and earth shake together, and Taishang Laojun (the Most High Lord Lao) bestows an iron loach upon me. When it charges at the sky, the sky breaks; when it charges at the earth, the earth splits; when it charges into an earthen wall, the wall parts to either side. I respectfully invite the six stars of the Southern Dipper and the seven stars of the Northern Dipper to lend their aid. Acting on the command of Taishang Laojun, I swiftly, swiftly proceed in accordance with the statutes and ordinances. Command.

(42) Method of Moving Walls

The sun rises in the east, and its light shines in the four directions. Copper bricks and iron bricks are set in place, so that even a thousand loaches cannot charge through, and ten thousand iron oxen cannot force a way. Copper fences and iron walls are raised all around. Proceed in accordance with the statutes and ordinances. Command.

(42) Method of Moving Walls

The sun rises in the east, and its light shines in the four directions. Copper bricks and iron bricks are set in place, so that even a thousand loaches cannot charge through, and ten thousand iron oxen cannot force a way. Copper fences and iron walls are raised all around, and there is no fear of heterodox masters coming to contest in ritual arts. If you release an iron loach, I will have a cat devour it. I respectfully invite the six stars of the Southern Dipper and the seven stars of the Northern Dipper to lend their aid. Acting on the command of Taishang Laojun, I swiftly, swiftly proceed in accordance with the statutes and ordinances. The hands form the ritual seal, the cat is summoned, and copper fences and iron walls are completed. Command.

(43) Incantation for Purifying the Mouth

Danzhu, Spirit of the Mouth, causes impure Qi (vital energy) to be spat from the mouth; the Tongue Spirit makes speech correct and fitting; the Spirit Who Communicates Destiny and Nourishes, the Spirit of the Thousand Arrayed Teeth, the Sentinel Spirit Who Seizes the Heterodox and Guards the True, and the Tiger Spirit Who Exhales Qi guide the Jing (essence) and Qi. The divine elixir is not bound by any command. I devote myself wholly to penetrating the true Dao (the Way), refine and nurture the Qi of the night, and cause it to remain for a long time.

(44) Incantation for Purifying the Shen (spirit)

Lingbao Tianzun (Heavenly Worthy of Numinous Treasure), calm and protect my body and mind, so that the disciple’s hun and po souls may rest secure in a realm of profound mystery and pure clarity. The Azure Dragon and the White Tiger form ranks and part the clouds; the Vermilion Bird and the Dark Warrior guard my true body. The evil impurities in the mountains disperse, and the Qi of the Dao endures.

(45) Incantation for Raising the Seawater of the Nine Dragons

I act on the command of the holy lords, the Dragon Kings of the four seas of east, south, west, and north, and of the dragon sons and dragon grandsons of the center, and swiftly raise the seawater. The Azure Dragon and the White Tiger form ranks and part the clouds; the Vermilion Bird and the Dark Warrior guard my true body. The evil impurities in the mountains disperse, and the Qi of the Dao endures.

I act on the command of the sacred sovereigns, the Dragon Kings of the Four Seas of the East, South, West, and North, and of the dragon sons and dragon grandsons of the Center, and I swiftly urge the seawater to rise. The seawater surges until it floods one chi above the roof beams; when the water rises one zhang, the beams rise one zhang with it. The water floods all the way to heaven, submerging the host of gods, inundating them at once and allowing no delay. I respectfully invite the Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper. I act on the command of the Most High Lord Lao: quickly, quickly, in accordance with the statutes and ordinances. In my hand I summon the seawater of the Nine Dragons. Let the command be issued.

(Forty-six) The Method for Meeting Evil When Building and Raising the Ridge Beam

When the householder builds a house and, on an auspicious day of the Yellow Path, raises the ridge beam, and further meets the Purple Tenuity star in heaven (the star that symbolizes honor and good fortune), the God of Emolument and the God of Wealth also arrive. Silver water descends from heaven and flows into the house: noble sons come flowing from the left, and gold flows in from the right. My master today carries out an auspicious rite, wishing that the household flourish in people and prosper in wealth, evergreen for ten thousand years. The words uttered are: Just as the Purple Tenuity star is met in heaven, the God of Emolument and the God of Wealth come here; silver water descends from heaven and flows into the house; noble sons come from the left, and gold flows in from the right. My master today carries out an auspicious rite, wishing that the household flourish in people and prosper in wealth, evergreen for ten thousand years. A divine spell is recited, commanding that the evil arts be dispelled.

(Forty-seven) Sealing a Hundred Mouths

The Thunder Lord in heaven roars in anger, and beneath the earth the mouths of all are sealed. The Red Mouths between heaven and earth (the baleful influences that govern quarrels of the tongue), together with the Red Mouths of the year, month, day, and hour, and the gossip and disputes of kin, friends, and guests inside the house and out, are all sealed and confined in a pool ten thousand zhang deep. The talismans of the Heavenly Official, the Earthly Official, and the officials of the four seasons are likewise confined in the far wilderness, in a pit ten thousand zhang deep, so that they may never again work mischief. The disciple points toward the Four Famous Mountains and bids the White Tiger of Heaven, the White Tiger of Earth, and every other White Tiger be driven out to the southern rivers, to be taken in charge by the Mountain King and Son of Heaven of the Golden Buddha Temple, so that for a thousand years they shall not meet and for ten thousand years they shall not see one another. I respectfully invite the Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper. I act on the command of the Most High Lord Lao: quickly, quickly, in accordance with the statutes and ordinances. Let the command be issued.

(Forty-eight) Slippery Oil Mountain

Heaven turns over, and the earth turns over. Lord Lao transmits his decree, causing it to vanish from sight. I respectfully invite the Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper. I act on the command of the Most High Lord Lao: quickly, quickly, in accordance with the statutes and ordinances. Let the command be issued.

(Forty-eight) Slippery Oil Mountain

Heaven and earth are overturned. The Supreme Lord Lao issues his decree, and the Venerable Master Lu Ban bestows upon his disciple the method of slippery oil. At once thirty-three thousand Slippery-Oil Mountains appear: whichever mountain the finger points to, that mountain grows slick, like a flood-dragon gliding down nine perilous rapids. Whether struck or merely touched, a person may slip and fall—there is no slipping on the way up the mountain, yet there is slipping on the way down. Following my master’s instruction, the more it is struck, the more slippery it becomes, until the third day; one bend is rounded, and then another. My venerable master teaches me to work the method of the Slippery-Oil Mountains: point upward, and one slides up into the sky; point downward, and one returns to the former place. The moment there is movement, slipping begins, and it continues until the next day. I respectfully invite the Six Stars of the Southern Dipper and the Seven Stars of the Northern Dipper. I act by command of the Supreme Lord Lao. Quickly, quickly, in accordance with the statutes and ordinances. Let the command be given.

(Forty-nine) Undoing the Slippery-Oil Mountains

By my venerable master’s command I descend the mountain and withdraw the thirty-three thousand Slippery-Oil Mountains. I invite the Fox Patriarch to come and undo them, and I invite the master of transmission to descend, release the method of the Slippery-Oil Mountains, and let people cross the high mountains in peace and safety. If you are bidden not to slip, you do not slip. Both parties together undo this method; thereafter it will not be met for a thousand years, nor encountered for ten thousand years. Quickly, quickly, in accordance with the statutes and ordinances. Let the command be given.