《靈寶領教濟度金書》Vol. 320

Interpretation

The Lingbao Lingjiao Jidu Jinshu (Precious Book of Numinous Treasure for Salvation) records the essential liturgical protocols for presenting memorial petitions (zhang) to deities in Daoist practice. This section, transmitted by the Perfected Lord Ning Quanzhen and compiled by Lin Lingzhen, specifically distinguishes two types of petitions: the Zhengyi (Orthodox Unity) petitions and the Jiuling (Nine Numinous) petitions.

The Zhengyi petitions trace their origin to the Celestial Master (Tianshi) Zhang Daoling, the founding patriarch of Daoism, and are primarily used to confess transgressions before the deities of the Taiqing (Great Clarity) realm, one of the Three Pure Ones (Sanqing) heavens. In contrast, the Jiuling petitions represent a higher-level practice, said to have been transmitted by the Queen Mother of the West (Xiwangmu) to the Perfected Lord of Purple Emptiness (Zixu Yuanjun), enabling direct communication with the highest Yuqing (Jade Clarity) realm. Though both types of petitions ultimately reach the celestial court, their transmission paths differ significantly: Zhengyi petitions must be presented through the Celestial Master’s introduction to the Taixuan Metropolitan Bureau, while Jiuling petitions pass through the Three Heavenly Gates, the Xuansheng Mansion, and five sacred palaces of the Five Directions before finally being delivered before the Jade Emperor.

Regarding the formal requirements for composing these petitions: they must be written on single sheets of yellow paper, with no more than 17 characters per line, and the entire text must be evenly divided into five sections. If the total number of lines is 95, they must be distributed equally, though the blank lines at the beginning and end cannot be altered. These specifications ensure the sacred efficacy of the petition.

In ancient times, the ritual for presenting petitions was relatively simple: after being recited before incense, the petition would be placed on the altar. Its subsequent handling followed the examination cycles of the Three Officials (Sanguan)—the Celestial Official, Earthly Official, and Water Official—who assess human merits and faults. Petitions submitted after the Shangyuan Festival (15th day of the first lunar month) would be kept until the Zhongyuan Festival (15th of the seventh month) before being burned; those after Zhongyuan were held until the Xiayuan Festival (15th of the tenth month), and those after Xiayuan were kept until the following Shangyuan. This process was called "breaking the petition" (duanzhang). Even with such straightforward treatment, the deities were believed to scrutinize them with perfect clarity. The text also notes that on certain designated days, devotees could demonstrate their sincerity by performing 120 prostrations in succession.

(Note: The "Three Officials" refer to the three Daoist deities governing the realms of heaven, earth, and water, who conduct their examinations on the "Three Primordial Festivals"—the 15th days of the first, seventh, and tenth lunar months.)

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Interpretation

This scripture passage discusses the evolution and key considerations of the Daoist petition ritual (shangzhang, submitting memorials to the celestial court).

In early Daoist practice, the petition ritual emphasized the practitioner's energetic resonance (Qi) with celestial soldiers and generals (the Three-Five Officers and Troops). Later, it developed into a more complex procedure: first summoning deities (chuguan), verifying the memorial during initial offerings (chuxian), sealing it during secondary offerings (erxian), dispatching it during tertiary offerings (sanxian), and finally burning it. Modern rituals typically involve pre-examination and sealing in a quiet chamber (jing room), followed by a special offering ceremony (zhangguan jiao) before the formal altar reading.

The scripture particularly emphasizes the hierarchical relationships between petitioners and recipients. Memorials for superiors (such as subjects for rulers or children for parents) or for resolving national calamities are more readily received by the celestial court. Conversely, petitions for inferiors (such as rulers for subjects or parents for children) may prove ineffective even with sincere intent, requiring special attention from the ritual master.

Regarding specific protocols: brief daily petitions (heart memorials, xinzhang) may be burned directly in an incense burner, but formal altar ceremonies must fully execute procedures like lighting the furnace (falu), summoning deities (chuguan), and the three offerings. When dispatching the memorial, one should remain seated upright (pingsuo feishen) rather than kneel, to avoid violating taboos of the Great Cavern (the highest celestial realm). Mental reverence suffices.

Finally, the scripture explains the memorial's journey: as it passes through the Three Celestial Gates, it undergoes scrutiny by great demon kings (such as the Great Merit Demon King and the Numinous Demon). These demon kings are not malevolent but divine beings responsible for recording virtue and vice, enforcing celestial law, and determining merit, faults, and punishments.

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Interpretation

The Lingbao Lingjiao Jidu Jinshu (Precious Scripture of Numinous Treasure Salvation) provides detailed protocols for submitting memorial petitions in Daoist rituals. These guidelines specify the proper procedures for priests (ritual masters) when presenting petitions to the Celestial Court.

First, the memorial format requires reserved blank spaces at the end for the Celestial Bureau (heavenly review office) to record four essential approvals: 1) verifying the sincerity of the petitioner (zhaizhu); 2) examining whether the priest has committed faults and possesses proper qualifications; 3) determining if the requested matter is permissible; 4) designating which deity should handle the case. Final approval must also note whether the Taisui (Year Spirit) grants permission.

Regarding content structure, the priest must first humbly confess personal transgressions and seek divine forgiveness. This is followed by recording the petitioner's origin and specific requests. The memorial then details all sins requiring repentance and clearly states the desired blessings—whether for worldly fortune or salvation of departed souls. It concludes by beseeching the Celestial Emperor's approval to extend grace throughout the Three Realms. Only petitions following this standard format can reach celestial ears; those deviating from protocol become "like stones sinking in the ocean," with the priest facing disciplinary consequences.

For writing specifications: yellow paper requires vermilion ink in the same format as standard memorials. If using white paper with black ink, the document must resemble imperial memorials—beginning with "Your subject [name] respectfully states" and ending with "Submitted with reverence."

Ritual decorum receives particular emphasis: when the presiding priest ascends the altar, assisting ritual officers must stand guard respectfully, maintaining the altar's solemn dignity. Contemporary practitioners often lack proper devotion—some wander off to chat or nap during preliminary rites, returning only for formal sections. Such negligence violates Xuanmen (Mystic Gate) precepts with serious repercussions.

The "Jade Clarity Great Pardon" ritual for redeeming souls requires the priest to inscribe the character "pardon" (敕) upon standing, following the submission of petitions to "Break Fengdu" (hell) and "Open the Path of Karma" (passage for soul liberation).

Finally, the text clarifies that priests lacking sufficient cultivation to directly approach the Supreme Deity must rely on immortal officials to transmit petitions. For rituals seeking disaster relief or blessings, delivering the memorial to the Starry Realm (domain of celestial deities) suffices.

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Interpretation

This scripture primarily discusses three key aspects of Daoist ritual practice:

First, it explains the division of responsibilities among the "Generals" (Jiangjun) in ceremonial affairs. If the presiding ritual master lacks sufficient virtue (De), the relevant documents will be returned to the City God's Office (Chenghuang Si), the local deity administration. When the master is truly qualified to act as heaven's representative, Generals Ge and Zhou will deliver the documents to the Celestial Pivot Court (Tianshu Yuan), where they are processed alongside petitions from other nations. For imperial or state-level blessings, the three Generals directly submit documents to the highest celestial institution, the "Celestial Chancery" (Tian Sheng).

The second section details the proper method for the "Light Division" (Fendeng) ritual. Practitioners should obtain the "True Solar Fire" (Taiyang Zhenhuo) at high noon using a yang-sui (ancient solar ignition tool), then transfer the flame to oil lamps. At dusk, they must invite the precious light of Lord Lao (Taishang Laojun) to descend. The text criticizes the modern shortcut of lighting paper lamps directly before the altar as improper. When lighting lamps, one should recite the "Orthodox Unity Solar Light Incantation" (Zhengyi Yangguang Zhou), and use specific extinguishing mantras at dawn.

Regarding the crucial "Hell Liberation" (Po Yu) segment in salvation rituals, the scripture emphasizes that masters must first break their internal "hells"—referring to attachments and karmic obstructions—before truly liberating souls from the underworld. The text clarifies that "destroying Fengdu" (the underworld capital) essentially means purifying internal defilements and eliminating hidden darkness, which fundamentally refers to internal cultivation (Neigong) practice.

Concerning the "Rolling Curtain" (Juanlian) ceremony, the scripture notes that the ancient method was to ascend the altar immediately after light division. The modern preference for adding curtain rituals before the altar developed later to enhance solemnity and does not reflect ancient tradition.

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Interpretation

When performing rituals, a Daoist priest must employ the "Prison Transfer Technique" (a method for relocating hell realms) to manifest the Nine Nether Hells (the deepest underworld in Daoism) before their eyes in order to dismantle them. This technique is recorded in the Dongshen (Cavern of Spirit) scriptures as the "Method for Examining and Shifting Realms." The same approach applies to the Three Paths and Five Sufferings Hells (referring to the three evil destinies and five torments in Daoist cosmology).

When summoning departed souls, one must harness the True Light of the Celestial Worthy of Primordial Beginning (the supreme deity's radiance in Daoism) to dispel the darkness of the underworld. Wherever this light shines across the Ten Directions and Three Realms, it illuminates like the rising sun, allowing all lost souls to follow its beams. Master Xu Yi Weng (a revered Daoist elder), while conducting a Yellow Register Retreat (a salvation ritual) for the guardian of Dongtian Forest, witnessed a possessed medium recount: "After death, I remained trapped in darkness until two beams of light appeared—it turned out to be the radiance emanating from Xu Yi Weng's eyes."

The essence of summoning souls lies in Shen (spiritual) activation; chanting scriptures and hymns are merely ceremonial forms. Ancient methods involved hanging straw effigies from scale hooks—when the counterweight sank, it signaled the soul's arrival, which was then gently guided onto a ritual banner. While ordinary observers might interpret this as proof of the soul's presence, such phenomena are actually driven by esoteric arts. True confirmation comes only when the departed communicates with living relatives through dreams.

For souls who died in childbirth, their contamination by blood defilement makes it difficult to approach sacred light. Special talismans (Fulu) must be employed, dispatching divine generals to purify their bodies and minds before salvation can occur. Past practitioners would first escort such souls to the delivery chambers of City God Temples (the underworld's administrative offices), where celestial physicians inscribed labor-inducing talismans. Only after a symbolic "full month" would they be summoned to the altar. Yet this explanation, too, frames the process in worldly logic—in truth...

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Interpretation

This passage from the Daoist scripture Lingbao Lingjiao Jidu Jinshu (Precious Book of Salvation According to the Numinous Treasure Teachings) discusses three key aspects of salvation rituals:

Regarding the salvation of souls who died in childbirth, the text explains these spirits often linger near latrines of their former residences. This occurs because the bodily impurities during childbirth cause the Six Shen (the six guardian spirits in Daoist physiology) to reject them. The scripture records a special talisman called the "Qinglou Fu" (Latrine Tower Talisman) specifically designed to capture troublesome childbirth spirits in latrines. The author shares a personal experience of witnessing two beams of light entering a latrine, followed by the deceased spirit arriving to communicate with living relatives—demonstrating the efficacy of this method.

The section on feeding rituals (shishi) clarifies that whether called "Jade Mountain Pure Offering," "Sweet Dew Pure Offering," or "Sacrificial Refinement," these are fundamentally the same salvation method with minor ritual variations. It particularly emphasizes maintaining bright lighting during offerings, symbolizing the universal radiance of Lord Lao's (Taishang Laojun) precious light illuminating the underworld. The text criticizes those who extinguish lamps when summoning spirits, as this contradicts the essential principle of "returning yin to yang."

Concerning ritual safety, the passage addresses common fears that summoned spirits might harm the living, leading practitioners to set up protective boundaries (jie) and recite demon-dispelling incantations like the Tianpeng Zhou (Heavenly Marshal Spell). However, the author considers such precautions unnecessary, as scriptural recitations can awaken the inherent goodness in spirits, removing material obstructions and making them joyfully participate in the ritual without harming the living. The text concludes by highlighting the profound significance of spirit feeding in satisfying the hunger and thirst of wandering souls for worldly sustenance.

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Interpretation

The Lingbao Lingjiao Jidu Jinshu (Precious Scripture of Lingbao Salvation) outlines several key rituals and considerations in Daoist practice for saving lost souls and averting disasters while seeking blessings.

On the ritual of food offerings for salvation: The offerings manifested by the priest during the ceremony can be partaken by the sacred beings of the Ten Directions and Three Realms, as well as all sentient beings. Yet, these offerings remain physically unmoved from their original place. Only by understanding this principle can one properly perform the salvation ritual.

Refinement (liandu) and deliverance (chaodu) are distinct practices: Refinement involves the priest using his own Yang Qi (vital energy) to refine the Yin Qi of the deceased, restoring their incomplete form with wholeness. If the priest lacks sufficient Yang Qi, he cannot help the lost soul regain its form and spirit. Deliverance, on the other hand, guides the soul to ascend to the Southern Palace (a Daoist celestial realm), enabling them to attain the Dao and achieve transcendence.

Important notes on soul-cleansing and refinement: According to tradition, water should be drawn from the moon using a fangzhu (an ancient jade ritual vessel), but since this is difficult to obtain, huanghua water (a purified substitute) may be used instead—no other water is permissible.

On the Huanglu Zhai (Yellow Register Retreat) and Mingzhen Zhai (Retreat of Illuminating Truth): The Huanglu Zhai (a major salvation ritual) cannot be performed alone, nor should the Mingzhen Zhai (a repentance ritual) be conducted casually. As recorded in the scriptures, the Huanglu Zhai requires twenty types of offerings (ershi fang) used in conjunction with the Three Memorials (san jian), while the Mingzhen Zhai follows its own regulations.

The evolution of the Mingzhen Zhai: In ancient practice, repentance rituals involved paying homage to the Ten Directions’ Saviors of Suffering (such as the Eastern Jade Treasure Sovereign Heavenly Worthy). Later, Du Guangting reformed the liturgy, replacing them with the Ten Directions’ Lingbao Heavenly Worthies. Since then, the Saviors of Suffering have been invoked only in the Qingxuan Zhai (a salvation ritual dedicated to the Azure Void).

On averting astrological misfortunes: People, fearing inauspicious years and malefic planetary alignments, developed rituals to counteract baleful stars. These ceremonies rely on two methods of calculation:

1) The Sanming theory (a system of fate analysis), examining the Life Palace, Body Palace, major and minor cycles, and birth horoscope to determine which malevolent forces are being offended in the current year.

2) The Wuxing theory (a system of astrological fate), analyzing the Life Palace, Body Palace, nine and two limits, and natal star positions to identify which harmful stars are encountered in the year.

The scripture criticizes contemporary astrologers who lack understanding of these principles, leading to chaotic calculations and ineffective rituals performed merely for profit. It emphasizes that priests must master astrology themselves—such as accurately applying the Sanming theory to fate calculations—to truly dispel calamities.

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Interpretation

This scripture primarily explains the various inauspicious stellar deities (凶煞 xiongsha) and their corresponding rules in Daoist fate calculation. Here's a simplified interpretation:

When calculating personal destiny, one must first determine the native's ruling stars and the conflicting stellar deities of the current year. Though folk fortune-tellers may not always grasp these precisely, the text outlines the commonly used rules for calculating the Three Destinies (三命 sanming, referring to celestial, earthly, and human fate). Calculations are based on birth years—for example:

The Void and Extinction Deity (空亡煞 kongwangsha, indicating emptiness and instability): Those born in Jia or Ji years encounter it on Shen or You days; Yi/Geng years on Wu/Wei days; Bing/Xin years on Chen/Si days; Ding/Ren years on Yin/Mao days; Wu/Gui years on Zi, Chou, Xu, or Hai days.

The Devouring Deity (吞啖煞 tundansha, signifying being consumed): Zi/You birth years meet it on Xu days; Chou years on Chou days; Mao years on Si days, etc.

The Ghost Gate Pass Deity (鬼门关煞 guimenguansha, indicating danger): Zi years encounter it on You days, Chou years on Wu days, Yin years on Wei days, etc.

Other significant stellar deities include:

The Triple Conflict Deity (三战煞 sanzhansha, denoting strife) appears when Zi-Wu-Mao, Chen-Xu-Chou, or Yin-Shen-Si earthly branches occur simultaneously. The Bathing Deity (沐浴煞 muyusha, suggesting romantic entanglements) is calculated via the "long life" position—e.g., Hai birth years take Zi days as bathing days. The Celestial Misfortune Assembly Deity (天厄会煞 tianehuiisha, foretelling disasters) appears when Chou-You-Shen birth years meet You days, etc.

The Fate-Shattering Deity (破命煞 pomingsha, damaging destiny) occupies the opposition position of one's native earthly branch. Yin and Yang Deities (阴煞 yinsha/阳煞 yangsha) correspond to different day branches based on yin/yang year branches. The Dragon and Tiger Deities (龙煞 longsha/虎煞 husha) are respectively the branches immediately preceding and following one's birth branch.

Additional deities like the Harmful Qi Deity (害气煞 haiqisha), Death Qi Deity (死气煞 siqisha), Destructive Deity (破煞 posha), Sudden Collapse Deity (暴败煞 baobaisha), and White Tiger Deity (白虎煞 baihusha) follow specific rules. For instance, in the White Tiger system, Water/Earth birth years encounter it on Wu days, Metal years on Mao days, Wood years...

This stellar deity system is used in Daoist purification rituals (斋醮 zhaijiao) and liturgical ceremonies (科仪 keyi) for fate calculation, helping devotees avoid misfortune and select auspicious timings. Each deity carries specific meanings requiring professional Daoist priests to interpret alongside birth charts (八字 bazi) and annual cycles for comprehensive analysis.

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Interpretation

This scripture explains the Daoist methods for calculating various inauspicious influences (malevolent stellar deities and directions), primarily based on the relationship between a person's birth year's earthly branch (the twelve Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai) and the current year's branch.

For example, the "Official Talisman Sha" (官符杀) is the earthly branch four positions ahead of the current year's Tai Sui (Year Branch); the "Illness Talisman Sha" (病符杀) is one position behind Tai Sui; while the "Death Talisman Sha" (死符杀) is the branch directly opposing the Illness Talisman. Other malevolent influences follow similar calculation methods, all determined by the sequence and correspondences of the Earthly Branches.

The "Robbery Sha" (劫杀) varies depending on one's birth year: those born in Shen, Zi, or Chen years encounter it in Si years; those born in Yin, Wu, or Xu years face it in Hai years, and so on. The "Disaster Sha" (灾杀) is one position ahead of the Robbery Sha, the "Celestial Sha" (天杀) two positions ahead, and so forth.

The "Wandering Spirit Sha" (亡神杀) is the branch opposing the Robbery Sha, while the "Punishment Sha" (刑杀) is five positions behind it. The "Six Calamities Sha" (六厄杀) is two positions behind the Robbery Sha. The "Void Within the Decade Sha" (旬中空亡杀) is determined by the sixty-year Jiazi cycle—for example, those born in the Jiazi decade encounter it in Xu or Hai years.

The "Returning Echo Sha" (返吟杀) is the branch opposing one's birth year, while the "Hidden Echo Sha" (伏吟杀) is the same as the birth year branch. The "Blade of the Ram Sha" (羊刃杀) is one position ahead of the prosperity position (auspicious direction)—for instance, those born in a Jia year have their prosperity position in Yin, making Mao (one ahead of Yin) the Blade of the Ram. These malevolent influences are all directions and times to avoid in Daoist date selection and practices for attracting good fortune.

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Interpretation

This passage explains the various inauspicious influences (malignant stellar deities) and their calculation methods in Daoist fate reckoning.

First, it enumerates the calculation rules for different malignant influences:

• Six Harms Kill (liuhai sha): Zi-wei, Chou-wu, Yin-si, Mao-chen, Shen-hai, You-xu combinations
• Clash Kill and Break Kill (chongsha posha): opposing palace positions
• Metal Kill (jinsha, also called Target Kill, Shattering Kill, or White Robe Kill): Those born in Yin, Shen, Si, or Hai years encounter You; Chen, Xu, Chou, or Wei years encounter Chou; Zi, Wu, Mao, or You years encounter Si
• Peach Blossom Kill (xianchi sha): Yin-Wu-Xu years encounter Mao; Si-You-Chou years encounter Wu; Shen-Zi-Chen years encounter You; Hai-Mao-Wei years encounter Zi
• Hook and Snare Kill (goujiao sha): For yang-natured individuals, three positions ahead is the Snare, three behind is the Hook; for yin-natured individuals, three ahead is the Hook, three behind is the Snare
• Celestial Net Kill (tianluo sha): Xu-Hai positions, particularly inauspicious for males
• Earthly Web Kill (diwang sha): Chen-Si positions, particularly inauspicious for females
• Lonely Star Kill (guchen sha): Yin-Mao-Chen years encounter Si; Si-Wu-Wei years encounter Shen; Shen-You-Xu years encounter Hai; Hai-Zi-Chou years encounter Yin
• Widow Star Kill (guasu sha): Yin-Mao-Chen years encounter Chou; Si-Wu-Wei years encounter Chen; Shen-You-Xu years encounter Wei; Hai-Zi-Chou years encounter Xu
• Isolation Angle Kill (gejiao sha): Zi year encounters Hai, Hai encounters Zi, Xu encounters Chou, Chou encounters Xu

In calculations, one must primarily consider the birth year (benming), then combine it with the month, day, hour, as well as major/minor cycles (dayun/xiaoyun) and the Year Star (Taisui) to determine which malignant influences are activated, then perform the corresponding ritual remedies.

Regarding major cycle (dayun) calculations:

• For yang males or yin females (those born in yang years if male or yin years if female), use the next solar term
• For yin males or yang females, use the previous solar term
• Calculate the days between birthdate and nearest solar term: every three days count as one year, every three hours as one month
• Example: If the difference is 7 days and 3 hours, the cycle begins at age 2 years 5 months
• Each major cycle lasts ten years
• Previous solar terms indicate reverse progression; future solar terms indicate forward progression

Minor cycle (xiaoyun) calculations:

• Males start at age 1 with Bingyin progressing forward
• Females start at age 1 with Renshen progressing backward

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Interpretation

This passage explains ancient Daoist astrological methods for fate calculation, focusing on the twelve celestial palaces and four primary divination techniques (known as the "Four Limits").

The text first introduces the division of the twelve palaces: The Yin palace corresponds to Sagittarius (Wood phase), the Hai palace to Pisces (Wood), the Zi palace to Aquarius, the Chou palace to Capricorn (Earth), the Mao palace to Scorpio, the Xu palace to Aries (Fire), the Chen palace to Libra, the You palace to Taurus (Metal), the Si palace to Virgo, the Shen palace to Gemini (Water), the Wu palace to Leo (Sun), and the Wei palace to Cancer (Moon).

For fate calculation, one must first determine the Life Palace (minggong) and Body Palace (shengong): The Life Palace is identified by the sun's position at birth, while the Body Palace is determined by the moon's position at the time of birth. The trajectories of planets like Mars and Saturn are then observed to predict destiny.

The four divination methods are explained in detail:

The first is called "Dongwei Grand Limit" (dongwei daxian). Starting from the Life Palace, ages 1-16 pass through the Appearance Palace, age 26 through the Virtue Palace, 37 through the Career Palace, 52 through the Migration Palace, 60 through the Affliction Palace, 67 through the Spouse Palace, and 78 through the Servant Palace.

The second method, "Dongwei Small Limit" (dongwei xiaoxian), calculates annually in reverse order from the Life Palace.

The third, "Dongwei Flying Limit" (dongwei feixian), resembles the Grand Limit but is more complex: The first two years remain in the native palace, years 3-4 move to the opposite palace, then alternate between Yin-Yang palaces in forward and reverse sequences. For example, the Yang palace Yin would spend year 4 in Shen, year 5 in Wu, year 6 in Xu, years 7-8 returning to Yin, then proceed to Wu after year 9.

The fourth technique, "Bamboo Net Limit" (zhuluo xian), assigns different celestial bodies as initial, middle, and final limits based on birth year zodiac combinations (Shen-Zi-Chen, Yin-Wu-Xu, etc.). For those born in Shen, Zi, or Chen years, Saturn, Mercury, and Jupiter govern 25-year periods respectively. Night births require adjusted planetary sequences.

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Interpretation

This passage primarily explains several methods for calculating "life cycles" (命运周期) in Daoist fate reckoning, along with related taboos. The main contents are as follows:

Regarding methods for calculating the Life Palace (命宫): Starting from the Life Palace and moving sequentially, the position of the Sun is calculated from age two, while the Moon (太阴) is calculated from age one. Jupiter begins at three, Mars at two, Saturn at five, Venus at four, and Mercury at one—each rotating through the twelve celestial palaces (十二宫位). This is called the "initial cycle" (初限), with each year advancing one palace. By age twenty-five, when encountering the "mid-cycle star" (中限星), the accumulated count is recalculated. If no mid-cycle star is encountered, the calculation continues until one appears. The "final cycle" (末限) follows the same method.

The fifth method is called the "swift-foot cycle" (急脚限), calculated by moving sequentially from the Life Palace year by year. There is also the "swift-foot calamity" (急脚杀) calculation: for example, those born in a Zi year start from the Hai palace, those born in a Chou year start from the Yin palace, and so on, advancing one palace per year.

The sixth method is the "Yellow Springs and Dipper's Base cycle" (黄泉斗底限), which considers the opposite palace of the Life Palace. If born in the first month of a season (孟月), calculation begins from the opposite palace at age two; if born in the middle month of a season (仲月), from age eight; if born in the final month of a season (季月), from age five—then moving sequentially.

The seventh method, the "Thunder God cycle" (雷公限), is calculated as follows: if the Life Palace is in a Meng month, start from the harming palace at age one; if in a Zhong month, from the harmonizing palace; if in a Ji month, from the opposing palace. For example, if Yin is the Life Palace, start from Si.

The eighth method, the "Sky-Upholding cycle" (擎天限), uses the "Five Tiger Stems" (五虎遁) technique (a stem-branch calculation method). Based on which Yin corresponds to the first month of the year, calculation begins from that Yin position. When encountering specific heavenly stems or earthly branches, move one position; otherwise, remain stationary until reaching the current year's Tai Sui (太岁) position—the preceding position is the Sky-Upholding cycle.

The ninth method, the "Wandering cycle" (游奕限), is simply the opposite palace of the Sky-Upholding cycle. When calculating, observe whether Mars, Rahu, Saturn, Ketu, or the Moon's Nodes in the annual astrological chart clash with these cycle positions—if so, ritual remedies are required. These are essential skills for astrologers.

Finally, it emphasizes that fate calculation must integrate the "Three Destinies" (三命—heavenly, earthly, and human) and the harmony of the Five Planets (五星—Metal, Wood, Water, Fire, Earth). Both must be examined in detail for accuracy. Priests performing disaster-relief rituals should pay attention to these principles. Additionally, it notes that residential dwellings have directional taboos, requiring special caution during construction.

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Interpretation

This scripture explains how failing to perform purification rituals (Daoist ceremonies to avert misfortune and seek blessings) before construction may offend the one hundred twenty directional deities and bring severe calamities. Nowadays, many ritual masters merely conduct standard liturgical ceremonies (Daoist ritual procedures) and offer sacrifices, simply pasting talismans as token apologies. Yet they remain unaware of the varying severity of astrological afflictions (malignant stellar influences), the proximity of forbidden directions, or which malevolent forces manifest in specific orientations—often inadvertently violating celestial and terrestrial baleful energies.

The author originally intended to detail in the House-Pacifying Rite (a Daoist blessing ceremony for dwellings) the annual and monthly correspondences of deities across twenty-four directions, establishing individual altars for each. However, considering this would prove overly cumbersome, only the most critical auspicious and inauspicious deities were recorded.

Auspicious directions include: Yearly Celestial Dao, Yearly Celestial Virtue (De), and over thirty other benevolent deity orientations favorable for construction. Inauspicious directions comprise: Grand Jupiter (Tai Sui, the most malignant annual deity), Celestial Grand Jupiter, Terrestrial Grand Jupiter, and seventy other baleful orientations that must be avoided. Each deity occupies specific positions calculated through yin-yang almanacs, with particularly hazardous ones specially marked according to their destructive potential.

A crucial reminder: These directional deities hold grave significance. Their positions must be strictly determined through yin-yang calendrical calculations—never treated casually. Among them, "Grand Jupiter" (Tai Sui) and similar malignant forces pose extreme danger. Violating their orientations during construction invites catastrophic misfortune.

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Interpretation

In Daoist practice, it is essential to perform a purification ritual (zhaijiao) before constructing a building to avert potential disasters during construction. If the ritual is conducted before breaking ground, it is called "qitu" (groundbreaking offering); if performed after construction has begun as an act of repentance, it is called "xietu" (atonement to the earth). The primary purpose is to appease the spirits residing in the land.

Records from the "Exorcism Department" (kaozhao bu) distinguish between "qitu" and "tuitu" (retreating from the earth). Rather than seeking remedies after violating taboos, it is better to take preventive measures in advance.

The practice of preemptive salvation through the "Yellow Register" (huanglu) ritual originates from the "Golden Register for Deliverance" section in the Scripture of the Northern Emperor’s Subjugation of Demons. It recounts how a person who fell into hell after death could not be saved even by the Northern Emperor. The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the highest deity in Daoism) explained that the deceased had received the Ninefold Precepts of Purity in life and possessed two talismans—one for longevity and another for relieving suffering. This led to the establishment of the Golden Register Salvation ritual in later generations, which was further supplemented by the practice of "storing merit-money for the afterlife" (jiku shousheng qian).

During epidemics, it is believed that celestial deities have been sent to punish evildoers. In such cases, one should confess sins and seek divine mercy to recall the plague, rather than resist it through ordinary means.

If plagued by demonic disturbances, the exorcism method (kaozhao fa) should be employed, summoning divine generals to subdue them. In severe cases, direct intervention may be necessary.

The "Salvation of Stars" ritual (duxing zhai) is performed to liberate the deceased and protect the living. After the ceremony, ritual implements such as bronze oxen and iron tablets are used to safeguard the household.

When praying for rain, one must mobilize the power of thunder, paying special attention to the local earth god temples. Mastery of divination techniques (sanshi liujia), celestial stems and branches, and astrological knowledge is also required.

There are multiple rain-prayer rituals: the Jasper Jade Fast (biyu zhai), Nine Dragons Fast (jiulong zhai), Numinous Treasure Fast (lingbao zhai), Cavernous Abyss Fast (dongyuan zhai), Thunderclap Fast (leiting zhai), and Trustworthy Grace Fast (fuze zhai), each with fixed liturgical procedures. Today, the Thunderclap Fast is predominantly used. Although its elevation of the Venerable Han and the True Lord of Response and Preservation to the status of celestial worthies may be controversial, modern ritual masters have found it effective in practice, so it remains in use.

The secret method of "summoning dragons to roll up water" for rain involves the ritual master using the "Pacing the Dipper" (bugang) technique to summon thunder, commanding thunder deities to release rain, combined with burning talismans and reciting incantations. This belongs to the exorcism department’s techniques and is not mainstream in the Lingbao tradition.

Regarding the "Xuanji Altar" (xuanji jiaotan, a stellar ritual platform), Zhang Xujing (a Song Dynasty Daoist master) prescribed 360 sacred positions in his Xuanji method, but binding only one deity to each position was deemed incomplete. I (the author) have refined it into a more appropriate version with one hundred divine positions.

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Interpretation

This scripture describes the hierarchical arrangement of deities in Daoist zhaijiao (grand purification rituals), divided into two groups totaling sixty sacred beings. Most belong to the "Stellar Department" (the Northern Dipper system) or hold key celestial offices, each with specific ritual functions.

The left procession centers around the Two Emperors and Nine Sovereigns, arranged as follows:

Positions 1-7 are the Seven Dawn Primordial Lords (deities of the Big Dipper);

8-19 are eleven Lady Officials (female divinities);

11th position: Tian Gang Stellar Lord;

12th: Two White Stars of the Central Platform;

13th: Five Planets' Numinous Response True Lords;

14-20: Seven Luminaries (sun, moon and five planetary gods);

21st: Left Minister of Universal Truth;

22nd: Nine Provincial Ministers within the Dipper;

23-30: Nine Lords of Daoist Origins;

40th: Marshal Tian Peng (chief of the Four Saints of the North Pole);

41st: Marshal Black Killer (demon-subduing general);

42nd: Great Master of the Three Heavens (Celestial Master Zhang);

43rd: Twenty-Four Calamity-Relieving Numinous Officials;

44th: Guardian of the Seven-Star Lamp;

45th: Envoys Who Neutralize Malefic Stars;

46th: Jade Maiden Who Receives Celestial Decrees;

47th: Three Thousand Messengers of the Southern Tombs;

48th: Life-Prolonging and Healing Jade Youths;

49th: Incense-Bearing and Seal-Holding Jade Maidens;

50th: Guardian Warriors Who Avert Misfortune;

51st: Twelve Palaces' Great Deities;

52nd: Eight Trigram Deities;

53rd: Swift-Footed Messengers;

54th: Ten-Thousand-Zhang Sword-Wielding General;

55th: Elite Cavalry and Protective Spirits Commanders;

56th: Various Battle Generals of the Dipper;

57th: Black Killer Marshal of Awesome Might;

58th: Scripture-Protecting Officials;

59th: Ritual-Supervising Incense Officials;

60th: Local Transmitting Deities and Sixty Year-Cycle Officials.

The right procession, led by the Eight Radiances Primordial Lord, includes:

Positions 1-9: Nine Epochal Lords;

11th: Yellow Star of the Upper Platform;

12th: Three Blue Stars of the Lower Platform;

13th: Purple Radiance Seven-Star Youths;

14-20: Twenty-Eight Lunar Mansions (four per palace);

21st: Right Minister of Spirit Protection;

22nd: Mysterious Bureau Chief Minister;

23-30: Nine Virtue Officials;

40th: Marshal Tian You (another North Pole Saint);

41st: Perfect Warrior Emperor;

42nd: Great Master of the Central Heaven (Celestial Master Xu);

43rd: This pantheon reflects the Daoist cosmology of "heaven-human correspondence," where each deity aligns with specific celestial phenomena, directions, or functions. Through visualization (invoking divine presence) and incantations, ritualists communicate with them. The left-right arrangement embodies Yin-Yang principles—the left side predominantly martial, the right civil—together forming a complete celestial bureaucracy.

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Interpretation

This scripture primarily records the register of deities and altar construction protocols used in Daoist zhaijiao (ritual purification ceremonies).

First, it presents a complete list of sixty deities, including the Divine Officials, Embroidered-Robe Messengers, Communication Officers, Northern Dipper Generals, Life-Recording Immortal Youths, Broad-Numinous Jade Maidens, Evil-Slaying Vajra Guardians, and the Great Deities of the Nine Palaces. These divine titles all originate from the highest esoteric method in Daoism, the "Xuanji Method" (a system of astrological divination).

Next, it details the specifications for constructing the ritual altar: fifty-two wooden slips (ancient writing tablets) must be made of cypress wood, each measuring one chi and two cun in length, one cun and two fen in width, and one fen in thickness. These slips are divided into three categories for use:

Thirty-six "Punishment Slips" are inscribed with thirty-six precepts and placed before the curtain of the Supervisor of Fasts (the officiant overseeing ritual discipline). If a participant violates any precept, the supervisor draws the corresponding slip, and the offender must kneel in repentance.

Ten "Presentation Slips" are placed before the Celestial Master's (Tianshi) curtain. One side bears the name and title of the High Priest (chief officiant), while the other is inscribed with the phrase "Disciple of the Supreme Numinous Treasure Celestial Worthy of the Boundless [Direction]." During the ascent to the altar, attendants carry these slips in procession, mirroring the ceremonial presentation of name cards in human society.

Six "Appointment Slips" are placed before the curtain of the Mystic Master, each engraved with one of six official titles. When assigning roles, the ritual assistants distribute these slips, and the appointee must kneel three times before placing the slip on a ceremonial jade tablet (gui).

The entire ritual process is meticulously structured. The use of these slips not only embodies the solemnity of Daoist liturgical traditions but also aligns with the cosmological principle of resonance between Heaven and humanity.

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Interpretation

This passage discusses specific practices and precautions in Daoist purification rituals (Zhaijiao), along with the author's critique of certain popular customs.

In ancient ritual protocols, the officiating priest (Fashi) would first kneel and bow to the Supreme Dao (the highest object of Daoist veneration), place offerings on the altar, then retreat after three prostrations. Traditionally, the patron (Zhaizhu) hosting the ceremony had to formally request the priest's service three times—with the priest declining the first two invitations and accepting only on the third attempt. This symbolized reverence for the profound mystery of ritual practice, acknowledging it should not be undertaken lightly. However, the author points out this custom is ultimately hypocritical, since preparations invariably begin long before, and the priest has already accepted the commission. The staged refusals merely deceive heaven, earth, and the spirits with empty gestures. Thus, this pretentious formality has now been abolished.

Regarding spirit money (Zhiqian), folk customs dictate yellow paper as "gold coins" for celestial deities and white paper as "silver coins" for underworld spirits. Through personal experience, the author discovered that gold-colored paper works for all spirits—only low-quality sheets prove ineffective. Handmade gold paper is equally valid, though more expensive. Since the Yuan dynasty, when authorities adopted paper currency (Chao), all spirit money lost efficacy. People then began labeling various ritual items like memorial scrolls and prayer banners indiscriminately as "Chao."

During soul salvation rites, if a priest conducts ceremonies for their own teacher or parents, they may refer to themselves as "your subject" in memorial petitions. However, this becomes problematic during the summoning (Shezhao) and refinement (Liandu) stages of the ritual. Another priest should assist with summoning the deceased—the name must never be called directly, nor may spirit generals be dispatched to forcibly retrieve the soul. During refinement, it is improper to arrogantly command generals to guide souls through the symbolic trials of water and fire, or to use coercive labels like "Great Flower" (Dahua) to escort the departed.

Finally, if a priest has completed the salvation rite but the patron wishes to continue commemorating the deceased, a different priest must be invited to preside—the original officiant should not prolong the ceremony.

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Interpretation

This passage outlines the protocols Daoist priests must observe when performing salvation rituals for the deceased. A priest should not conduct duplicate salvation ceremonies for the same departed soul, as this would contradict previously performed rites. However, this restriction does not apply if only the preliminary "summoning and refinement" rituals (referring to soul retrieval and purification practices) were conducted without completing the final "dispatch" ceremony (the crucial step of guiding the soul to rebirth).

The text originates from Chapter 320 of the Lingbao Lingjiao Jidu Jinshu (Precious Scripture of Salvation According to the Numinous Treasure Tradition), a key liturgical text of the Lingbao (Numinous Treasure) school that documents standardized procedures for redeeming lost souls. The scripture emphasizes maintaining ritual coherence and completeness, preventing confusion in ceremonial practice that might arise from redundant salvation rites.

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