《攝生纂錄》

The Red Pine Master's Seated Daoyin Method (Daoyin is an ancient health-preserving practice combining breathing with physical movements):

Begin by kneeling with knees on the ground, stretching both hands forward (fingers spread outward), then maintaining the kneeling position while placing hands on hips. Next, stretch the right hand backward while placing the left hand in front of the abdomen. Slowly alternate positions, stretching each hand forward in turn before returning them to the hips. Then maintain a straight kneeling posture while stretching both hands backward behind the back. Finally, shift to a cross-legged sitting position with knees apart and feet turned outward, hands on hips. Regular practice of this sequence improves hearing and vision, prolongs life, and prevents all illnesses.

After completing the Daoyin exercises, stand up and massage the entire body with hands. Avoid practicing during extreme weather (excessive cold, heat, or strong winds), after drinking alcohol, or when overly full. According to the Essentials of Nourishing Life: Upon waking in the morning before rising, first tap the teeth 14 times, close the eyes and make fists ("holding firm": thumb pressing the base of the ring finger with other fingers wrapped around), rinse the mouth and swallow saliva three times, then hold the breath to its limit before exhaling slowly, and stamp the feet three times. Return to bed with hands clasped behind the neck, twisting the torso left and right (while maintaining breathing), repeating three times; then stretch the legs straight while swinging the arms forward and backward to their limits, also three times. Practice is most effective morning and evening.

Upon morning rising: Rub and pull the ears up and down 14 times with both hands to prevent deafness; stretch the right hand overhead to pull the left ear 14 times, then switch to pull the right ear 14 times with the left hand; then lift the hair at both temples to promote Qi-blood circulation and prevent graying. Rub palms until warm and massage the face downward 14 times to dispel pathogenic Qi and improve complexion; similarly massage the entire body with warmed hands (called "dry bathing") to resist wind, cold, and heat while relieving headaches and other ailments.

Brahmin Daoyin Method (ancient Indian health preservation techniques):

1. Dragon Stretch: Raise both hands as if lifting an object, alternately mimicking drawing a bow, then cross hands overhead

2. Turtle Stretch: Sit upright with splayed feet, hands on knees while swaying side-to-side with corresponding head turns

3. Kylin Coil: Lie on one side with hand supporting head, bending the near leg upward while stretching the far leg forward, alternating sides

4. Tiger Gaze: Support body with hands on bed, lean backward while turning head to look back, alternating sides

(Note: All numerical references like "two sevens" indicate 14 repetitions, "three sevens" indicate 21—common counting conventions in antiquity)

Fifth Form "Crane Ascending": While standing, slowly lean backward, extending the neck and gently twisting it left and right.

Sixth Form "Swift Advance": While standing, take slow, deliberate steps forward, simultaneously clenching the fists and swinging them back and forth.

Seventh Form "Mandarin Duck Soaring": Clasp the hands behind the back, then slowly bend forward while rotating the torso.

Eighth Form "Bear Rousing": Cross the arms and turn them inward, holding them against the chest, then embrace the knees and lower the head while rotating.

Ninth Form "Winter Pine in Empty Snow": Sit cross-legged, press the hands against the knees, slowly lower the head and sway gently from side to side, gradually turning the body.

Tenth Form "Winter Cypress Facing the Wind": Support the body with hands on the ground or bed, raising and lowering the torso while stretching left and right in precise rotations.

Eleventh Form "Immortal Pushes the Heavens": In a cross-legged seated posture, lean the body to one side, pressing the hands against the ground as if pushing upward, alternating left and right.

Twelfth Form "Phoenix Flapping Wings": Alternately tap the shoulders and back with the hands, incorporating movements of the waist and legs, repeating several times. The motions should be gentle and fluid, performed to a comfortable degree without overexertion or fatigue.

On the Principles of Qi Regulation and Nourishing Life:

All things between heaven and earth are formed through Qi (vital energy), and the human body is no exception. Where Qi gathers, life thrives; where Qi scatters, death follows. Those skilled in regulating breath can nourish life internally and prevent illness externally. Yet ordinary people, though they breathe every day, remain unaware of its deeper mysteries.

The Scripture of Immortals states: "Those who understand Qi regulation maintain clarity of spirit and longevity." Even if one consumes elixirs, without mastering breath control, their effects will be slow to manifest. Those who specialize in Qi regulation for healing achieve results faster than acupuncture or herbal medicine. To keep one’s Qi harmonized at all times is the path to long life.

Ge Hong (Baopuzi) said: "The human body is like a kingdom—the spirit (Shen) is its ruler, the blood its ministers, and Qi its people. To govern the people is to rule the kingdom; to regulate Qi is to nurture the body. When the people scatter, the kingdom falls; when Qi is exhausted, the body dies. Death cannot be reversed, nor can a fallen kingdom be restored. Thus, the wise eliminate calamities before they arise and treat illnesses before they form, preventing harm before it occurs rather than seeking remedy after loss."

The body is difficult to preserve yet easily harmed; Qi is hard to keep pure yet easily muddled. Therefore, cultivate virtue (De) to safeguard the root, and restrain desires to nourish Qi.

This scripture discusses the Daoist health cultivation method known as "Qi ingestion" (Fuqi), a breathing technique for strengthening the body. The main principles can be understood as follows:

To stabilize Qi and blood while dispelling illness and prolonging life, one should face south (the noon position) upon waking each morning, place hands on knees, close the eyes for inner vision, and visualize breath flowing from the crown of the head down to the Yongquan acupoint (center of the foot soles). Daily practice of this is called "sending Qi." When breathing, prioritize nasal inhalation over mouth exhalation, and circulate Qi into the abdomen before each meal.

Immortal scriptures record that each of the twelve two-hour periods corresponds to specific Qi: beginning at midnight, follow numerical patterns like nine-nines and eight-eights while sensing with the heart. In spring, draw the yellow Qi of Jupiter (Zhenxing) into the spleen; in autumn, draw the white Qi of Venus (Taibai) into the lungs; in winter, draw the black Qi of Mercury (Chenxing) into the kidneys. Another effective method is "ingesting the essence of six Wu days"—for instance, on the Wuchen day during the Jiazi cycle, face southeast (the Chen position) to swallow Qi.

The text emphasizes that midnight to noon contains "vital Qi" (shengqi, beneficial energy), while noon to midnight contains "dead Qi." During cultivation, one should lie flat with closed eyes during vital Qi periods, clench fists while holding breath, silently count to two hundred before exhaling. Persistent practice brings organ health, sharp senses, and immunity to illness.

Specific Qi practices have alternate names: treasuring Qi, refining Qi, circulating Qi, extended breathing. The key lies in slowly rinsing the mouth with saliva (sweet spring) while lying down, swallowing it, using only nose for inhalation and mouth for exhalation. Inhale gently without haste. Ninety breath cycles make one set; completing four sets (totaling 360 breaths) forms a round. Swallow saliva after each exhalation before nasal inhalation resumes—otherwise coughing may occur.

Practitioners should note: during inhalation Qi rises, during exhalation Qi descends—one must feel its circulation throughout the body. On each new moon, consciously guide Qi to discharge from all ten fingertips.

These methods, recorded in immortal scriptures, may not suit ordinary people, but those pursuing the Dao of longevity should commit them to memory.

The Methods for Preserving Life (Shesheng Zuanlu) passage describes Daoist breath cultivation techniques, with the core principle of regulating respiration to achieve health and longevity.

From the 16th to the end of each lunar month, practitioners should visualize Qi (vital energy) being expelled from their toes. After prolonged practice, one will feel the Qi flowing freely between hands and feet, enabling extended breath retention that leads to longevity. This resembles how spirit turtles can survive millennia without eating—by not relying on nasal breathing.

Here, the "Celestial Gate" (Tianmen) refers to both hands, while the "Earthly Door" (Dihu) denotes the feet. When celestial and earthly Qi connect, the body becomes light. The specific method involves practicing at cockcrow (when Yang energy arises): lying flat with clenched fists, feet five inches apart, arms five inches from the torso, without pillows, while performing 360 gentle breaths. Initially, joints feel relaxed; later, practitioners experience mist-like energy circulating internally, nourishing the whole body, filling the organs with vitality, and gradually eliminating chronic ailments.

Key principles: First stabilize the body and calm the breath without forcing progress. Pause if discomfort arises, resuming only after regaining composure. Persistent practice yields results—smooth Qi flow brings bodily ease, while balanced nasal respiration naturally attracts Jing (essence) and Qi. When body heat and sweating occur, remain still briefly before rising.

Crucially, maintain emotional equilibrium by avoiding anger and sorrow, allowing Zhengqi (upright energy) to arrive. When Zhengqi becomes abundant, sweet saliva increases, breath grows prolonged, organs harmonize, diseases naturally vanish, appetite improves, and the Three Treasures (Jing, Qi, Shen) align—leading to bodily lightness and extended lifespan.

The breathing technique specifics: Inhale only through the nose, but exhale through the mouth in "long respiration." While inhalation has one method, exhalation has six types: "Chui (cooling), Hu (warming), Xi (relieving), He (heart-soothing), Xu (liver-calming), Si (lung-regulating)"—each serving different purposes. Ordinary breathing involves simple cycles, but this long respiration adapts seasonally (using "Chui" in cold, "Hu" in warmth) and treats illnesses ("Chui" expels pathogenic Qi).

This passage discusses two Daoist breathing techniques for cultivation: the "Six Healing Sounds" method and the "Breath Retention" method.

First, the "Six Healing Sounds" method is explained: The sound "Xi" (嘻) can dispel wind pathogens, while "He" (呵) alleviates agitation and helps Qi (vital energy) sink downward. Those with weak constitutions particularly benefit from practicing this method. Daoist teachings emphasize that during Qi circulation, one should avoid abruptly making sounds like "Xu" (嘘) or "Si" (呬), as this disrupts breath regulation. Both men and women can practice this technique, which originates from the immortal scriptures' recorded breath retention methods.

Next, the details of the breath retention method are outlined: After inhaling through the nose, hold the breath to the limit of one's capacity, then exhale slowly through slightly parted lips. The exhalation should be gentle, followed by small inhalations through the nose. Repeating this several times allows for gradually extending the exhalation period. When practicing sounds like "Hu" (呼), "Xi" (嘻), or "He" (呵), one should aim for 1,500 breath retentions. Upon reaching a higher level of mastery, it becomes possible to inhale solely through the nose without exhaling through the mouth—unless specific adjustments are needed. Like flowing water, where one wave follows another seamlessly, the breath should maintain an unbroken continuity—this is the key to longevity.

The "Qi Refinement" method is then described in detail: While lying down, move the body gently and swallow saliva without closing the mouth. During Qi circulation, exhale only through the mouth and inhale through the nose to avoid drawing in turbid Qi. Inhale slowly through the nose without filling the lungs completely, as overfilling makes continuation difficult. After counting five breaths, exhale—but not to the point of exhaustion. Gradually increase from counting ten breaths to ninety. When stretching the limbs for 360 breaths, visualize a yellow Qi the size of an egg in the brain. If fatigued, begin with 210 breaths. During Qi refinement, ensure the Qi fills the liver without dispersing outward. After holding the breath for 70 counts, swallow the Qi once. The Qi will rise along the hairline, flow to the limbs, and generate warmth in the soles of the feet. Then, gently guide the Qi back to the stomach, descending through the throat to the navel, repeating this cycle.

Finally, key cultivation points are clarified: The Qi refinement method can be practiced lying down, but one should sit up at dawn to continue. While lying down, aim for 70 breaths per session, repeated four or five times. Initially, Qi circulation may feel uncoordinated, but persistence will bring smoothness. When guiding Qi back to the stomach, sense its actual arrival before counting breaths around the navel. Avoid forceful exhalation—let the Qi sink naturally. If Qi surges upward, use the mind to direct it downward. In cases of severe Qi rebellion, exhale lightly a few times before taking deep breaths, and the Qi will naturally settle.

This passage describes Daoist cultivation methods for regulating Qi (vital energy) and healing illnesses, divided into two main sections:

The first section explains the "Qi-Returning Method" for treating dizziness and tinnitus: Lie flat and relax, clench your fists (known as "wogu" in Daoist practice), and adjust your breathing rhythm. Hold saliva in your mouth without swallowing, stretch and turn your body every nine breaths, keeping your feet five inches apart. During relaxation, envision your body like an unfolded garment with all joints extended. Continue this slow breathing for ninety cycles before stopping, keeping fingers clasped throughout. Initial practice may generate warmth, and persistent practice up to 360 breaths will show results. Maintain focused awareness during cultivation, avoiding distractions. Postures differ by gender—men position energy on the left, women on the right. Swallow saliva every seventy breaths—this constitutes a universal immortality method for both genders.

The second section outlines essential Qi-regulation principles: Though breath retention is crucial for nurturing life, one must first understand its mechanics. Practice on an empty stomach, never after eating. Obstructed Qi flow may cause toxic sores, just as blocking springwater brings stagnation. Avoid cultivation after consuming raw/cold foods, meat, or during emotional agitation. The regulation method involves facing south at dawn, placing hands on knees, gently moving joints while exhaling turbid Qi through the mouth and inhaling pure Qi through the nose (this constitutes "expelling the old and absorbing the new"). After each inhalation, briefly retain Qi before slow exhalation, coordinating with hand movements upward, downward, forward and backward. Visualize Qi entering through pores to nourish the five viscera and limbs, like mountains absorbing clouds or earth receiving rain. Successful regulation brings warm abdominal rotations—after ten cycles, practitioners develop radiant skin, sharp senses, increased appetite, and freedom from ailments.

An internal regulation method resembles the above. Gradual practice up to 1,000 breaths enables elders to rejuvenate, eventually achieving natural "bigu" (grain avoidance). No fixed breath count exists—more yields greater benefits. Recommended timings: twenty-four cycles after midnight, eighteen at cockcrow, twelve at dawn, and twelve post-noon. Adding thirty to forty extra cycles per session enhances effects—this immortal scripture method promises exceptional results.

During severe weather conditions such as heavy fog, torrential rain, or strong winds, it is unsuitable to practice Xingqi (a Daoist breathing exercise). At such times, one should suspend breath regulation and enter quiet repose instead of forcing controlled respiration.

Before practicing breath regulation, first cleanse the nasal passages of obstructions, as the nose serves as the conduit through which Qi communicates with the divine Shen. When treating illnesses, focus the mind's intention on the affected area—visualize the head for headaches, the feet for foot pain—allowing the harmonized Qi to combat the ailment. Maintaining this practice for approximately two hours will alleviate symptoms. For colds caused by wind-chill, the method of breath suspension can induce perspiration, circulating warm Qi throughout the body to provide relief.

Therapeutic methods primarily rely on breath regulation practiced in seated or reclining postures. For sudden feverish chills or abscesses, if symptoms don't improve on the first day of practice, persistence for one or two days will ensure recovery. Specific exhalation techniques target particular organ systems: the "Chui" (blowing) technique for heart cold, "He" (exhaling) for heart heat; "Xu" (hissing) for liver disorders, "Si" (hissing) for lung ailments, "Xi" (laughing breath) for spleen imbalances, and "Chui" again for kidney disorders. Each breathing method should be repeated thirty-six times, combined with Daoyin (guiding and pulling exercises). For febrile conditions: fifty strong "Chui" breaths followed by ten gentle ones; for heart oppression: thirty strong "Xu" breaths with ten gentle; liver disorders require thirty strong "He" breaths with ten gentle; heart ailments thirty strong "Xu" with ten gentle; kidney conditions fifty strong "Si" with thirteen gentle. Consistent practice guarantees therapeutic effects.

Diagnostic signs for organ pathologies: recurring dreams of red-clad figures holding crimson blades indicate heart disease; chest distension with dreams of beautiful women or relatives suggests lung disorders; melancholy moods with visions of blue-robed figures or fierce beasts reveal liver imbalances; migratory skin pain accompanied by dreams of children striking signifies spleen dysfunction; chilliness with nightmares of black-garbed figures wielding dark weapons points to kidney ailments. These omens prove remarkably accurate.

Master Luan's breath regulation method largely aligns with previous teachings: prepare a quiet chamber with bedding and pillow at shoulder width, hands resting naturally three to four inches from the torso, feet similarly spaced. Before practice, silently recite the incantation "Dharma-nature is impartial, life-death not arbitrary," perform soul-summoning and spirit-controlling visualization (concentrating to govern the Hun and Po), click the teeth thirty-two times, and swallow saliva three to five times.

This passage explains Daoist cultivation techniques of "ingesting Qi" (服气, fuqi - regulating breath through controlled inhalation) and "expelling turbidity" (吐纳, tuna - exhaling impurities), along with organ-nourishing methods corresponding to the Five Phases (五行).

When inhaling through the nose, the breath should be deep, prolonged, and gradual—ideally drawn down to the abdomen—while ensuring no sound is audible to the ears. Beginners may experience chest tightness after twenty or thirty breaths; at this point, one may briefly suspend breathing without exhaling through the nose, instead releasing a small amount of air by slightly parting the lips. When warmth spreads through the body accompanied by mild perspiration, this indicates the Qi circulation has become unobstructed. The optimal times for fuqi practice are between midnight and 3 AM (子时 to 丑时), or from 9 AM to 1 PM (巳时 to 午时).

After fuqi practice, extend both legs straight and use Qi to lift the intestines upward before relaxing downward—repeat this thirty to fifty times. This "refining Qi" (炼气) technique can treat abdominal and limb disorders. The detailed fuqi method is as follows:

First face north, visualizing the inhalation of black Qi (called "Mystical Teeth" 玄牙) while contemplating the Big Dipper. Repeat this five, fifty, or five hundred times to nourish the kidneys with northern Water Qi, then transfer the energy to the liver (in the Five Phases system, north corresponds to Water and the kidneys). Next face east, inhaling blue-green Qi (青牙) while visualizing the seven stars of the east, repeating nine, ninety, or nine hundred times to nourish the liver and transfer energy to the heart (east corresponds to Wood governing the liver). Then face south to inhale red Qi (丹牙) three, thirty, or three hundred times, nourishing the heart and transferring to the spleen (south corresponds to Fire governing the heart). Face the center to inhale yellow Qi (黄牙) one, ten, or one hundred times, nourishing the spleen and transferring to the lungs (center corresponds to Earth governing the spleen). Finally face west to inhale white Qi (素牙) seven, seventy, or seven hundred times, nourishing the lungs and transferring to the kidneys (west corresponds to Metal governing the lungs).

Complementing fuqi practice are therapeutic exhalation methods for addressing Qi stagnation. Specific exhalation sounds target different organs: "He" (呵) for the lungs, "Hu" (呼) for the spleen, "Xu" (嘘) for the liver, "Xi" (嘻) for the triple burner, "Si" (呬) for the liver, and "Chui" (吹) for the kidneys. For instance, "He" expels turbid lung Qi because the metal-element lungs fear fire Qi intrusion, while "Chui" dispels heart fire because the fire-element heart fears water-element restraint. Each exhalation technique regulates organs according to their Five Phases attributes.

This Daoist health cultivation classic presents three main components: breath regulation methods, dietary cultivation techniques, and guidelines for selecting living environments.

Regarding breath regulation, the text details specific breathing techniques for different organs: Exhaling with the "Si" sound regulates the spleen (associated with Earth element and the Zhenxing star), as the spleen is vulnerable to excessive Wood Qi. The "Xu" sound regulates the kidneys (associated with Water and the Chenxing star), which are sensitive to excessive Earth Qi. The "Xi" sound harmonizes the bladder and triple burner (digestive system), where excessive heat causes small intestine discomfort while excessive cold leads to large intestine issues. The five viscera store distinct essences: the liver houses the Hun (ethereal soul), lungs the Po (corporeal soul), spleen the willpower, heart the Shen (spirit), and kidneys the Jing (essence). Dysfunction in the six bowels (gallbladder, large intestine, small intestine, triple burner, bladder) disrupts visceral harmony, causing Qi and blood stagnation.

The fetal breathing and nourishment method represents advanced practice: practitioners achieve mental stillness and breathe exclusively through the nose with slow, elongated breaths resembling a fetus in the womb—this is called "fetal breathing." Simultaneously, they continuously swallow saliva from under the tongue (called "fetal nourishment"), and persistent practice can lead to states beyond hunger and illness.

For absorbing solar and lunar essences: During sunrise, noon, and sunset, face the sun with outstretched arms, hold the breath nine times, then tilt the head back to swallow sunlight nine repetitions—this replenishes vital essence. Similarly, during moonrise, moon zenith, and moonset, swallow moonlight nine times to enhance yin energy, particularly beneficial for women.

Regarding living environments: Elevated, dry locations with thick soil and deep water sources promote longevity. Southern low-lying damp regions correlate with shorter lifespans, while northern high-altitude dry areas foster longevity. Soil composition influences physique: hard earth produces strong individuals, soft soil nurtures plump builds, sandy terrain yields slender frames, and fertile land cultivates handsome features. Mountainous regions favor male births, while watery wetlands tend to produce more female offspring.

This passage discusses the relationship between living environments and human health. Ancient Chinese believed different geographical conditions generated distinct types of Qi (vital energy) that directly influenced people's physical constitutions and temperaments:

Mountain dwellers often suffered muteness, forest inhabitants frequent deafness, while those in dense woodlands were prone to rickets. Humid environments caused edema, rocky regions bred strong laborers, and shady areas fostered tumor growth. Hot climates shortened lifespans, whereas cold regions promoted longevity. Valley residents commonly experienced paralysis, hill dwellers tended toward irritability, while plainsfolk cultivated benevolence and highland inhabitants displayed greed.

Light soil produced agile people, heavy soil sluggish ones. Clear waterways bred delicate voices, muddy rivers coarse speech. Those near rapids developed light bodies, while slow currents fostered heaviness. The central plains frequently produced sages.

Ancient cave dwellers enjoyed longevity because elevated nests avoided wind and deep caverns maintained insulation. Later architecture with excessively tall, open structures not only failed to block wind and mist but also scattered one's Shen (spirit). As Lüshi Chunqiu states: "High terraces accumulate excessive Yang Qi, spacious halls induce lethargy, and luxurious dwellings invite misfortune." Thus traditional buildings emphasized tight enclosures and deep courtyards where even slight breezes couldn't penetrate, naturally preventing illness. Drafts required immediate repair.

Particular attention went to wall cracks—many cases of stroke, paralysis, opisthotonos (muscle rigidity arching the back like a drawn bow), and aphasia stemmed from neglecting minor drafts. A Luoyang innkeeper's family repeatedly fell ill and died due to pinprick holes in pillars. Rooms should remain clean with morning and evening incense to dispel foul Qi.

Daoist practitioners should keep protective items: sun-moon mirrors, stone-essence swords, raw rhinoceros horn, musk, realgar, and cinnabar. Immortal scriptures record: Place a large water basin at the entrance with blades facing outward, suspend a bright mirror above it flanked by demon-subduing Fulu (talismans)—when evil entities touch these, they manifest and bleed. A nine-inch mirror hung behind one's back also renders ghosts visible.

(Note: "Opisthotonos" refers to the archaic medical condition of hyperextended posture resembling a drawn bow; "demon-subduing talismans" are Daoist Fulu used for exorcism)

This scripture records two Daoist methods for health preservation and warding off evil: one involves crafting protective medicinal pills, and the other concerns selecting auspicious directions and dates through divination techniques.

To make the "Ding Gong Demon-Slaying Pill," eighteen medicinal ingredients are required: tiger skull bone, cinnabar (Zhusha), genuine pearls, realgar (Xionghuang), orpiment (Cihuang), malachite (Zengqing), nüqing (a rare mineral), devil's club (Guijiu), soapberry pods (Zaojia), platycodon root (Jiegeng), Sichuan lovage (Chuanxiong), angelica root (Baizhi), atractylodes rhizome (Cangzhu), elm bark (Wuyi), winged euonymus twigs (Guijian), Chinese gentian (Guiduyou), black false hellebore (Lilu), and calamus root (Changpu). Each ingredient is measured in two fen (an ancient unit of weight), ground into powder, sifted, and mixed with honey before being rolled into pellet-sized pills. Men should carry it on their left side, women on the right. It is said to dispel evil influences, calm the spirit, and prevent nightmares.

The second part discusses directional divination for auspiciousness. Ancient people believed that dwelling, relocating, or avoiding illness required selecting favorable directions. Three main calculation methods are mentioned:

1. Sui De (Year Virtue) Method: Based on the heavenly stems, the auspicious direction shifts yearly—e.g., in a Jia year, the east (Jia position) is favorable, while in a Yi year, it shifts to the west (Geng position).

2. Yue De (Month Virtue) Method: The lucky direction changes monthly—e.g., the first month favors the south (Ding position), the second month the southwest (Kun position), and so on.

3. Ri De (Day Virtue) and Shi De (Hour Virtue) Methods: Day Virtue follows the same logic as Year Virtue, while Hour Virtue aligns with Month Virtue.

Additionally, the "Wandering Year Method" determines fortune by counting directions starting from the Li trigram (south), shifting every ten years. Different directions signify varying fortunes: Shengqi (Vital Breath) and Fude (Blessed Virtue) are auspicious, while Huohai (Disaster), Wugui (Five Ghosts), Jueming (Fatal End), and Liu Hai (Six Harms) are inauspicious. When choosing a residence or relocating, one should favor Shengqi or Fude positions; for illness avoidance, the Tianyi (Celestial Physician) direction is recommended. Notably, men should avoid Huohai positions, and women must steer clear of Jueming directions.

Finally, the text warns against constructing buildings in directions afflicted by malevolent forces like Taisui (Grand Duke Jupiter), Taiyin (Grand Yin), or Dajiang (Great General), as these may invite calamity. These practices reflect Daoism’s integration of astronomical cycles, Yin-Yang theory, and the Five Phases into daily life.

This passage describes ancient Daoist geomancy (fengshui) rituals for averting misfortune, primarily through burying stones and grains of specific colors and weights. The methods are as follows:

When encountering directional conflicts, bury corresponding items: for southern conflicts, bury 11 catties of black stones and one peck of black soybeans; eastern conflicts require 10 catties of white stones and one peck of white rice; western conflicts demand 12 catties of red stones and one peck of red beans; northern conflicts need 10 catties of yellow stones, five taels of realgar, and one peck of millet. For conflicts at the household center, bury 13 catties of blue stones and one peck of blue rice in the central courtyard.

Specific solutions exist for different situations: for plague outbreaks, bury 120 catties of stones before the main hall; for ghost disturbances, bury 80 catties at the Ren position (northwest); to protect earth qi during construction, bury 110 catties at each corner; for family illnesses, bury 100 catties at the Mao position (due east). Burying 90 catties of yellow stones in stables or 50 catties of blue stones in cattle pens brings good fortune.

Seasonal rituals require stone burial at solar terms: 30 catties of blue stones eastward at Lichun (Spring Commencement), 20 catties of red stones southward at Lixia (Summer Commencement), 40 catties of white stones westward at Liqiu (Autumn Commencement), and 100 catties of black stones northward at Lidong (Winter Commencement). All stones must be buried three feet deep on auspicious dates within their respective months—intact and unbroken—followed by wine and meat offerings to the local earth spirits, with the householder personally reciting incantations.

The text concludes with the "buried sand method," which calculates harmful qi positions based on the Year Star's (Taisui) location. For instance, during Tiger-Horse-Dog years (Yin-Wu-Xu), harmful qi resides at the Hai position (northwest), with other years following corresponding patterns. These methods exemplify ancient wisdom in harmonizing environments through the mutual generation and restraint of the Five Phases (Wood, Fire, Earth, Metal, Water).

This passage describes several practical methods from ancient Daoism for exorcising evil and invoking blessings, primarily categorized into three types: eliminating harmful Qi (害气), confessing sins to seek blessings, and preventing theft or warding off malevolent forces.

To eliminate "harmful Qi" (referring to noxious energies or influences), one must dig a pit three feet deep on a Si day (a specific day in the traditional calendar). Pour in three pecks of flowing eastern water and three pecks of fine sand, then add three pecks of strong wine. Cover it with soil and have each family member step on it in turn, pounding it fourteen times with a wooden pestle. This method is most auspicious when performed on the first Wu day (上戊日) of the first lunar month. If someone falls ill due to offending the Earth Deity (土地神), with symptoms such as heaviness in the body and pain in the limbs, they can burn rice chaff at dawn on an empty stomach and inhale the smoke through the nose and mouth—inhaling lightly no more than three times will bring recovery.

The "Method of the Elderly Man of the River Bend Confessing to Heaven and Earth" (老君说河曲父谢天地法) is a repentance ritual. Choose a clear evening on a Chen or Si day, clean specific directions in the home (the Jia, Wu, Bing, and Ren positions), and face north to burn incense and bow three times. Silently recite: "Your unworthy descendant [name] has repeatedly failed Heaven’s expectations, yet I humbly seek the Supreme Deity’s (上帝) mercy to pardon the sins of my entire household, past and present, dispelling misfortune and welcoming blessings." Performing this regularly ensures household peace.

To prevent theft: Take soil from a city gate and earth from the "Year Breaker" (岁破) and "Month Breaker" (月破) directions of the current year, mix them, and mold them into a small human figure. Placing this in the "Vermilion Bird position" (朱雀位, the south) is especially effective.

Other household methods for warding off evil include:

• On the day of the Beginning of Spring (立春), taking soil from a wealthy family’s field and smearing it on the stove attracts wealth.
• Cleaning the house on the six Ding days (六丁日, days containing the character "Ding").
• On the first Si day (上巳日) of the first lunar month, smearing soil from a rich household’s doorstep on the stove.
• On the first Ren day (上壬日) of the second month, mixing soil from the center of a road with well water and applying it to the stove.
• On the "Establishment Day" (建日, the first day of the month matching the earthly branch), breaking a cart shaft and hanging it above the door prevents disputes.
• Burying deer antlers inside the door and near the latrine attracts wealth.
• Burying ox hooves at the four corners of the property brings great fortune.
• On the day of the Beginning of Spring, smearing soil in a two-inch square in front of the bed averts disasters.
• On the "Full Day" (满日, the full moon), taking water from three households to brew wine brings prosperity.
• On a Dinghai day, scattering rice into the stove with the left hand while making a wish ensures fulfillment.
• On the Establishment Day of the first lunar month, placing peach wood branches and an old cart wheel inside the house, with the peach branches outside the door, permanently wards off ghosts.
• While sleeping, pulling out a three-inch-long straw from the mattress and leaving it exposed prevents ghosts from approaching.

These methods combine the Five Phases (五行), directional taboos, and sympathetic magic, reflecting the ancient wisdom of harmonizing the environment through specific materials, spatial arrangements, and temporal alignments.

This passage discusses the taboos and customs observed by the ancients in their domestic and daily lives, mainly covering several aspects:

Taboos regarding dwellings:

Broken shoes must not be buried in the courtyard—this ensures descendants will attain high office. The northwest corner of the house is the "Gate of Heaven" (Tianmen) and must not be cluttered with filth or used for toilets or wells; keeping it clean brings good fortune. Large trees in the yard should not be felled arbitrarily unless they wither naturally. Peach trees must not be planted in the southwest or near wells, as peach blossoms falling into the well are inauspicious. Mulberry or peach trees, nor certain other plants, should be planted in the center of the courtyard. Broken winnowing baskets must not hold manure, and broken utensils should not be discarded in toilets. Wells and pathways must not be filled or blocked without reason, and bringing fire into the house without cause is also unlucky.

Principles for building houses:

Pillars must not be made from spliced wood or naturally fallen trees, as this invites misfortune. According to the Dragon Head Scripture (Longshou Jing):

• In spring, do not fell trees in the east on Jia-Yi days.
• In summer, do not make charcoal on Bing-Ding days.
• In late summer, do not disturb the earth on Wu-Ji days.
• In autumn, do not cast metal on Geng-Xin days.
• In winter, do not dig ditches on Ren-Gui days.

Violating these rules invites disaster. Spring and summer belong to Yang and are unsuitable for executions, while autumn and winter belong to Yin and are unfit for earthworks or excavations—transgressors will suffer personal misfortune.

Taboos in trade and animal husbandry:

Money from selling a house must not be used to buy livestock, and money from selling donkeys or horses must not fund weddings, as this invites calamity. Horses with a Dilu marking (a white patch on the forehead) should not be ridden. Yellow horses with white hind hooves, or dogs with yellow chests and black ears, should not be kept. If a yellow horse or cow gives birth to a black calf, it should also not be raised.

Methods for selecting auspicious days:

For important matters, choose days marked as "Yellow Path" (Huangdao, auspicious) according to the Liuren Yellow and Black Path Chart. Each year corresponds to specific favorable directions:

• Yin-Shen years: Yi-Xin or Ding-Gui directions.
• Mao-You years: Qian-Xun or Kun-Gen directions.
• Chen-Xu years: Bing-Ren or Jia-Geng directions.
• Si-Hai years: Ding-Gui or Yi-Xin directions.
• Zi-Wu years: Kun-Gen or Qian-Xun directions.
• Chou-Wei years: Jia-Geng or Bing-Ren directions.

Construction in these directions brings good fortune, while other directions are inauspicious. These directions are also favorable for long journeys, moving house, weddings, childbirth, or seeking medical treatment for the ill.

Monthly selection of Yellow Path days:

• 1st and 7th months: Chou, Chen, Si, Wei days are Yellow Path days.
• 2nd and 8th months: Mao, Wu, Wei, You days are Yellow Path days (others are Black Path days).

These must be calculated according to the solar terms for proper application.

This explains the Daoist method of selecting auspicious days (Yellow Path) and inauspicious days (Black Path). Each month has specific lucky and unlucky days: in the ninth month they fall on the Si, Shen, You and Hai days; in the fourth and tenth months on the Wei, Xu, Hai and Chou days; in the fifth and eleventh months on the You, Zi, Chou and Mao days; and in the sixth and twelfth months on the Hai, Yin, Mao and Si days. These are marked as Yellow Path auspicious days, while all others are considered Black Path inauspicious days.

For important matters like building houses, moving, long journeys, weddings, assuming official posts, childbirth, or medical treatment, choosing Yellow Path days brings great fortune, while Black Path days invite misfortune. However, even on Yellow Path days, one should avoid them if they coincide with the direction of the "General Tai Sui" (an inauspicious deity in Daoism) or if they bear signs of punishment or calamity.

If one cannot wait for a completely auspicious day, they may select special Daoist propitious days like the "Heavenly Pardon Day" or the "Day When Five Hundred Deities Ascend to Heaven"—these days have no taboos whatsoever. When choosing an hour, it's best to align with the Yellow Path auspicious times of the year, month, and day for maximum blessings. If perfect alignment isn't possible, one or two auspicious hours will suffice.

If one mistakenly violates a Black Path inauspicious day, the following method can neutralize its effects: Dig soil from an auspicious Yellow Path direction or a lucky orientation, going at least one chi deep and collecting five sheng of earth. Sift the soil finely, then mix it with five sheng of wine, along with one liang each of finely chopped frankincense, white sandalwood, lingling incense, costus root, and agarwood. Boil these ingredients in water and blend them with the wine to form a paste with the consistency of pancake batter.

Next, use a new broom to dip into this muddy mixture and sweep the walls of the house in auspicious directions, including the main hall. For major violations, sweep an area between two zhang and one zhang high; for minor violations, sweep between three chi and one zhang. If it's a perimeter wall, sweep the entire surface. This must be performed by a male family member or the household head personally, who must refrain from loud outbursts or anger that day. For yang dwellings, men should sweep the exterior; for yin dwellings, women should sweep the interior—both wearing clean new clothes. If yin-yang orientations are unclear, sweep both inside and out, concluding with the kitchen stove.

Important note: When mixing the muddy water, take care not to harm any insects. This method is profoundly mystical and difficult to explain fully, but it must be treated with the utmost seriousness.

When moving into a new residence or assuming official duties, one must observe certain taboos: avoid attending funerals or visiting the sick, refrain from speaking ill, do not climb heights or approach deep ravines, avoid looking into wells or latrines, and guard against falling into sorrow or anger. Additionally, one should abstain from involvement in legal punishments, executions, or earth-moving construction projects, as these are inauspicious. When assuming official responsibilities, it is essential to select an auspicious day.

For choosing an auspicious day for official duties:

• Spring favors the days of Yin, Mao, Si, and Xu;
• Summer favors Si, Wu, Shen, and Chou;
• Autumn favors Shen, You, Hai, and Chen;
• Winter favors Hai, Zi, Yin, and Wei.

Days marked as Jian, Man, Ping, Ding, and Cheng are also generally auspicious. However, one must avoid days that clash with the appointment: for instance, if the appointment is made on a Jia or Yi day, the assumption of office should not fall on a Geng or Xin day; similarly, appointments on Geng or Xin days should not commence on Bing or Ding days, and so forth.

Furthermore, certain days are particularly inauspicious for official business:

• Spring prohibits Geng and Xin days;
• Summer prohibits Ren and Gui days;
• Autumn prohibits Jia and Yi days;
• Winter prohibits Bing and Ding days.

These are known as the "Four Abolished Days" (Si Fei Ri), unsuitable for handling official matters. Additionally, the following periods should be avoided:

• The latter ten days of the first, second, and third lunar months;
• The first ten days of the fourth, seventh, and ninth months;
• The middle ten days of the tenth month;
• The latter ten days of the twelfth month;
• The first ten days of the eleventh month;
• The entire fifth month.

Even if one enjoys good fortune during these times, calamity may still strike.

Regarding travel:

One must select an auspicious day before embarking on a journey; setting out arbitrarily is ill-advised. The following days are categorized by their nature:

• 1st, 11th, 13th, 19th, 23rd, 28th – "Stone Gate Days" (Shi Men Ri): ideal for travel and assuming office, ensuring success in all endeavors;
• 2nd, 8th, 14th, 20th, 29th – "Thief Gate Days" (Dao Men Ri): travel invites great peril, including encounters with bandits;
• 3rd, 9th, 15th, 30th – "Wealth Gate Days" (Cai Men Ri): suitable for assuming office, weddings, and similar affairs;
• 16th, 22nd, 25th, 10th – "Sun Gate Days" (Yang Men Ri): all matters are favorable;
• 17th, 21st, 26th – "Official Gate Days" (Guan Men Ri): ideal for assuming office and handling official business;
• 12th, 18th, 24th, 27th – "Marquis Gate Days" (Hou Men Ri): travel may lead to disputes and gossip.

Traveling on days associated with mourning is extremely inauspicious. On a Zi day, heading south is highly unfavorable, while traveling north brings good fortune.

This passage describes ancient methods for selecting auspicious travel dates and rituals to avoid misfortune while attracting good fortune. It first lists the auspicious and inauspicious directions for travel on specific days:

On the Chou day (2nd day of the lunar month), traveling south brings gains, north brings minor luck, east brings great fortune, while west is unfavorable. On the Yin day (3rd day), south is exceptionally auspicious, north brings minor luck, east may cause delays, and west is highly favorable. On the Mao day (4th day), south yields gains, north is very auspicious, east may result in reprimands or delays, and west is extremely lucky. Similar detailed judgments are provided for other days.

A special note advises that while this chart can serve as a reference, it should be cross-checked with the annual almanac. Days marked as "Jian, Man, Ping, Ding, Kai" (auspicious indicators) enhance fortune. The hour of travel also matters: traveling south during Chou, Yin, Mao, Chen, Si, Wu, Wei, or Shen hours is particularly lucky. Northbound journeys during Chou, Yin, Mao, Si, Wei, Shen, You, or Hai hours bring great fortune. Westbound travel during Zi, Chou, Mao, Wu, Wei, or Xu hours ensures wealth, while eastbound trips during Zi, Chou, Yin, Wu, or Wei hours are all auspicious.

Next, the "Four Directions Repelling Method" (a ritual to ward off evil) is introduced:

• Those traveling east should carry nine copper coins and discard them after nine li (about 4.5 km).
• Southbound travelers should carry a jug of water and pour it out after six li.
• Westbound journeys require seven jin (about 3.5 kg) of charcoal, discarded after seven li.
• Northbound travelers must carry five jin of soil and discard it after five li.

Following these steps ensures great fortune and fulfillment of wishes.

Another ritual suggests throwing a handful of rice into a well with the left hand before departure to attract luck. A stern warning is given against traveling on "Five Separation Days" (inauspicious dates). If sudden storms, heavy fog, or thunder occur en route—signs of a passing dragon deity—one must seek shelter immediately to avoid severe illness. Morning travel through mountains, rivers, or dew-laden winds harms the body; drinking wine or wearing realgar (a medicinal mineral) offers protection.

Finally, a chant for travelers is recorded:

"Six Jia, nine chapters, heaven round, earth square,

Four seasons, Five Phases, sun and moon as light.

Yu the path-maker, Chi You wards off harm,

Azure Dragon guards, White Tiger walks alongside."

This incantation invokes divine protection, referencing Yu the Great (flood-taming sage), Chi You (god of war), the Azure Dragon, and White Tiger as guardians of the journey.

This passage discusses ancient Daoist travel taboos and protective incantations. First recite the spell: "The Fire Star Lord clears the path ahead to dispel inauspicious forces, the Northern Dipper Lord slays malignant spirits, and the Five Directional Deities protect my travels everywhere." After chanting this three times, sprinkle water toward your intended direction to secure good fortune.

Several travel prohibitions must be observed: Never enter temples casually—if you must enter, do so with reverent bows, avoiding curious glances, maintaining the solemnity one would show before a mighty ruler. When passing households conducting funerals, it's best to ride a white horse accompanied by a long-bearded servant. Should you encounter beautiful women on the road, never stare—they may be shape-shifting ghosts.

The text then enumerates the sixty Jiazi cycle guardian deities, with specific spirits assigned to each celestial stem and earthly branch day. For example: On Jiazi days, Divine General Wang Wenqing arrives with eighteen attendants; on Yichou days, General Long Jiqing comes with sixteen metal-element followers; on Bingyin days, General Zhang Zhongqing appears with fourteen retainers, and so forth. These deities each have distinct responsibilities, offering travel protection on their designated days.

This passage records the register of the Daoist Sixty Jiazi Deities (sixty guardian deities named after the combinations of heavenly stems and earthly branches) along with their retinues. Each stem-branch year corresponds to a chief deity and a specific number of subordinate officials (attendant spirits), with some entries additionally noting the Five Phases (Metal, Wood, Water, Fire, Earth) attributes.

For example, "Bingxu: Che Yuansheng (12 subordinate officials)" indicates that during the Bingxu year, the presiding deity named Che Yuansheng commands twelve attendant spirits. "Dinghai: Zhang Wentong (14 subordinate officials, Fire)" designates Zhang Wentong as the guardian of the Dinghai year with fourteen attendants, and this year carries the Fire phase attribute.

These records primarily serve as references for Daoist divination practices and Zhaijiao (ritual ceremonies). Each year's corresponding deity holds distinct responsibilities. The variation in the number of subordinate officials likely reflects differences in the deities' hierarchical status or the complexity of their functions, while the Five Phases annotations align with Daoist Yin-Yang theory for fortune calculation. This divine system embodies the Daoist tradition of deifying temporal cycles.

This passage describes various ancient methods for avoiding disasters and protecting oneself during travel, mountain climbing, or crossing waters, categorized into four main approaches: divine protection, weapon blessings, talismanic defense, and wilderness safeguards.

Regarding divine protection, the text records four guardian deities corresponding to specific days (Gengshen to Guihai): Huawenyang, Bing Yuanyu, Le Jinqing, and Zuo Shisong, along with their retinue numbers. When encountering wild beasts, miasma, visiting dignitaries, or facing bandits during travels, simply invoking the deity's name on their respective days ensures protection. During inauspicious years, one should additionally click teeth while reciting both their birth year and the presiding deity's name to avert misfortune. Practitioners must abstain from eating meat of the zodiac animal associated with the guardian deity on their designated days.

For weapon defense, it details seven weapons governed by celestial constellations: knives by the Xu star of Fang constellation, bows by Saturn, arrows by Mars, spears by Jiao constellation, crossbows by Zhang constellation, and halberds by Shen constellation. Silently invoking these stellar lords during combat enhances weapon efficacy. Three special methods are noted: coating weapons with blood from a three-year-old toad during lunar eclipses; stepping on the Big Dipper's "Kui" star positions while summoning directional deities in battle; or drawing dozens of protective talismans like the Red Spirit Talisman or Queen Mother of the West's Military Credential Talisman on the fifth day of the fifth month.

Wilderness protection emphasizes that all mountains house spirits—climbers must choose auspicious days and hang five-colored silks as offerings. Against tigers and wolves, wear the Yellow Deity's Jade Talisman or burn ox/goat horns; for venomous snakes, carry centipede musk and premium Wudu realgar (renowned medicinal ingredients). A mantra states: "Yi Kang enters mountains without meeting tigers, Yi Fang enters marshes without meeting snakes"—burning horns also repels beasts. A specific ritual requires retreating 100 paces before turning to enter when approaching mountains.

These methods blend Daoist astral beliefs, talismanic arts, and folk magic, reflecting ancient protective wisdom against natural dangers. The weapon-constellation correspondence system particularly embodies the Daoist cosmological principle of "as above, so below" (tianren heyi).

This passage describes practical methods used by ancient people for warding off evil and protecting themselves. If bitten by a venomous snake, applying a small amount of realgar powder to the wound would bring swift recovery. For protection against mountain spirits and ghosts, one could carry Daoist talismans (fulu) like the Three Sovereigns' Script (the mystical writings of ancient rulers), the True Forms of the Five Sacred Mountains (spiritual maps depicting their contours), or the Heavenly Water Talisman, along with the White Marsh Chart (depicting the mythical beast Baize) and the Nine Cauldrons Records. These were all effective for repelling malevolent forces. However, those who could maintain the state of "True Oneness" (zhenyi, the Daoist ideal of pure, undistracted awareness) wouldn't even need talismans or medicines.

Crossing rivers required special techniques: before traversing lakes or seas, one could break an egg, mix it with fragrant powder, and wash hands and face with the mixture to ensure safe passage through waves. Those who mastered breath-control techniques, capable of holding their breath for a thousand counts, could even remain submerged for extended periods. Another clever method involved carving a one-inch-long "Heaven-Piercing Rhinoceros Horn" into the shape of a fish's mouth and holding it in the mouth while entering water—this would part the surrounding water within a three-foot radius, allowing normal breathing underwater.

In the humid regions south of the Yangtze, venomous creatures like sand fleas and "water crossbow" insects posed threats. Carrying natural musk, divine talismans, or the Golden Elixir (jindan) provided protection. Yet the most crucial defense was maintaining the "True Oneness" state, which rendered all toxins powerless to approach. These methods combined physical safeguards with inner cultivation, embodying the Daoist wisdom of "harmonizing internal and external practice" for holistic well-being.