《赤松子章曆》Vol. 1

This scripture recounts the origins and key teachings of the early Daoist classic Chisongzi Zhangli (Red Pine Master's Memorial Calendar). According to tradition, the Supreme Lord Lao (Taishang Laojun, the highest Daoist deity), moved by compassion, descended to Heming Mountain to impart to Celestial Master Zhang (Zhang Daoling, founder of Daoism) 120 types of Fulu (talismans and registers), 1,200 official rituals, and 300 essential memorial methods for healing the people. The Celestial Master subsequently established twenty-four dioceses (early Daoist parishes) to propagate these memorial techniques and talismans, teaching communities to accumulate hidden virtue (Yin De).

The text notes that due to the passage of time, most of these precious methods have been lost, with only one or two tenths surviving. The immortal Chisongzi (Red Pine Master) once questioned the elder Pingchang about why memorials submitted on the Jichou day received no divine response. Pingchang explained this was due to the closing of the celestial gates (Tianmen) and detailed the cyclical patterns of their opening and closure.

The scripture emphasizes that people submit memorials for various purposes—some for the state, others for personal or familial concerns, or to liberate ancestral souls. Each person's destiny is governed by corresponding constellations; those who commit evil deeds are recorded in the "black register," leading to mental confusion, nightmares, misfortune, or even shortened lifespans. However, sincere Daoist practitioners who follow the teachings can, through memorials, dispel calamities, increase blessings, prolong life, and secure salvation for their ancestors.

A crucial point is made that memorials must be accompanied by ritual offerings (Xinwu, gifts demonstrating sincerity to the deities). Without any offering, the gods will not accept the petition. The quantity should reflect one's means—the wealthy may give more, the poor may reduce appropriately. But if affluent households act stingily, mimicking the poor with meager offerings, their memorials will prove ineffective. For the destitute, priests may prepare partial offerings on their behalf.

Finally, the text stresses that a portion of the memorial offerings should be donated to the poor to accumulate hidden virtue. Priests themselves may use at most thirty percent, as celestial laws are strict and violators will face punishment. Memorial formats differ by social rank (emperors, nobles, commoners) and must not be confused.

This scripture records the detailed lists of ritual offerings and ceremonial specifications for various Daoist rites from the Chisongzi Zhangli (Red Pine Master's Liturgical Calendar). Violations against the Three Officials of Heaven, Earth, and Water (Daoist deities governing human fortunes) bring consequences spanning nine generations of ancestors, condemning deceased souls to perpetual suffering as underworld ghosts. Thus, these matters must be handled with utmost care.

Each ritual has precise offering requirements to guide practitioners through proper procedures. For example, rain-summoning rites require:

• 1 shi 2 dou of rice
• 1 dou 2 sheng of oil
• 1 bolt of raw white silk
• 1 clean mat
• 2 writing brushes
• 2 inksticks
• 240 sheets of colored paper corresponding to the Five Directions
• A pair of silver rings weighing 1 liang 2 zhu
• 2 liang of incense

If rain is successfully summoned, the rite must cease immediately.

The pest-exorcism ritual (Mingxin Yi) requires specific offerings, though the details are missing from the text. Similarly lost are the offering lists for rites to repel tiger calamities, break curses, and dispel misfortunes.

For misfortune-dispelling rites, prepare:

• 120 feet of straw rope
• 1 knife
• Five Directions colored paper
• 1,100 coins
• 1 shi 2 dou of rice
• 1 writing brush
• 1 bolt of white silk
• 1 inkstick

Rites for averting disasters and prolonging life require:

• 1 bolt of white silk
• 1,200 coins
• 1 dou 2 sheng of oil
• 1 shi 2 dou of rice
• 240 sheets of paper
• 2 writing brushes
• 2 inksticks
• 2 liang of incense
• Assorted fruits

The offering list for the zodiac-year atonement rite (Kouqi Zhang) is missing. The Feidu Jiu'e Tianluo Zhang (Transcending the Nine Calamities and Celestial Net Liturgy) to overcome nine types of misfortune requires:

• 120 feet of blue silk thread
• 120 tally sticks
• 1 shi 2 dou of rice
• 1 bolt of white silk
• 1,200 coins
• 2 liang of incense
• 120 sheets of paper
• 1 dou 2 sheng of oil
• 1 writing brush
• 1 inkstick

The life-prolonging blue silk ritual demands:

• 40 feet of white silk
• 1 shi 2 dou of rice
• 1,200 coins
• 110 sheets of paper
• 1 writing brush and inkstick
• 110 tally sticks
• 5 tin figurines
• 1 liang of incense
• 1 dou 2 sheng of oil

Details for healing illnesses and other longevity/disaster-averting rites are also absent from the text.

This scripture meticulously documents the required offerings for various Daoist zhaijiao (purification rituals) ceremonies. Each ritual corresponds to different offering specifications, primarily including fabrics, grains, money, incense, candles, paper, and writing implements.

For basic rituals like the "Earth Thanksgiving Memorial" (a ceremony honoring the Earth Deity), practitioners must prepare one bolt of white cloth, 1.2 dan of rice, 1,200 copper coins, 1.2 sheng of oil, one liang of incense, 120 sheets of paper, one brush, and an ink stick. These items symbolize devout offerings to the divine.

More elaborate ceremonies such as the "Heavenly Net and Earthly Web Dissolution Memorial" (a ritual to dispel misfortune) require all the basic offerings plus additional items: 120 chi of vermilion rope, one bracelet, and one liang of plain silk.

Specialized rituals like the "Posthorse Memorial" (a rite for guiding departed souls) demand even richer preparations: five bolts of five-direction colored cloth (representing the Five Phases), purple altar cloths, ivory tablets, ceremonial crowns, robes, headscarves and other vestments, along with ritual implements like writing knives, water shoes, and purple parasols, plus counting rods and blue silk mats.

Different ritual purposes call for specific offerings: the "Five Tombs Thanksgiving Memorial" (ancestral worship) requires one bolt of yellow silk and fruits; the "Five Tombs Dissolution Memorial" (a fengshui adjustment for ancestral graves) needs five tin figurines and 120 counting rods; the relatively simple "Child Illumination and Transformation Memorial" (a blessing ceremony for children) requires only 360 copper coins.

Most distinctive is the "Coffin-Breaking for Illness Memorial" (a healing ritual for severe diseases), which demands 40 chi of white cloth, one golden figurine, along with tools including knives, axes, chisels, large hammers and saws, plus 30 jin of charcoal, wooden mallets and spades—items likely symbolizing implements to break the power of disease.

This document records the various items required for Daoist zhaijiao (purification rituals) and the different types of zhangbiao (memorial documents submitted to deities). The preparation list includes: 120 sheets of paper, 1,200 copper coins, a set of writing brushes and ink, along with 1.2 dou of oil. Additionally, it specifies five bolts of colored silk (representing the Five Directional Deities), one bolt of plain silk, a pair of silver rings, one ink stick, and 1.2 dan of rice.

The text enumerates over twenty distinct types of zhangbiao for various purposes, such as the "Disaster-Quelling Memorial" for extinguishing fires, the "Misfortune-Removing Memorial" for seeking safety, the "Recovery Memorial" for healing illnesses, and the "Spouse Reconciliation Memorial" for resolving marital conflicts. Unfortunately, the specific contents of these memorials are no longer extant (marked as "missing text" in the original).

Finally, a general inventory is provided: 40 chi of white silk, 1 dan of white rice, 1 dou of oil, 1 jin of incense, 100 sheets of paper, two brushes, one ink stick, one document knife, two mats, and 5 chi of cloth towels. These constitute the basic provisions for conducting repentance rituals like the "Confession Memorial for Distress and Transgressions," with additional requirements including a pair of gold rings, 100 sheets of paper, and 5 liang of incense.

These records reflect how Daoist rituals necessitate specific quantities and types of ritual offerings corresponding to different ceremonies. Through zhangbiao documents, practitioners communicate with deities to achieve purposes like disaster relief, healing, and blessings. The strict prescriptions regarding item quantities and varieties demonstrate the codified nature of Daoist liturgical practice.

The Chisongzi Zhangli records the lists of ritual offerings required for different Daoist purification rituals (Zhaijiao). These ceremonies serve distinct purposes, each with specific material requirements:

For healing and disaster-relief rituals, the following items are prepared: 110 copper coins, 3 dou of rice (approx. 30 liters), 100 sheets of paper, 2 brushes, 1 ink stick, 1 liang of incense (approx. 50g), 1 mat, and 1 book knife. For thanksgiving ceremonies after prolonged illness, similar offerings are presented but with coins increased to 120 pieces.

Plague-expelling rituals require: 100 sheets of paper, 3 liang of incense, 1 brush, 1 ink stick, 1 book knife, 2 mats, 1 dou of oil, 70 coins, and 1 zhang 2 chi of silk fabric (approx. 3.6m), with quantities adjusted according to household size.

Rain-invocation ceremonies demand more abundant offerings: 3 dou 6 sheng of oil (approx. 36 liters), 2 brushes, 1 ink stick, 100 sheets of paper, 1 liang of cinnabar, 3 liang of incense, 2 mats, 5 dou of rice, and 365 coins.

For resolving major misfortunes, the items include: 300 sheets of paper, 3 dou of oil, 40 chi of cyan silk (approx. 12m), 1 brush, 1 ink stick, 5 liang of incense, 5 dou of rice, 2 mats, and 1 book knife. To counteract misfortunes caused by the "Jiuyu Yuanchen" (Nine-Five Primordial Cycle), one must prepare: 1 shi 2 dou of white rice (approx. 120 liters), 4 mats, 1 dou 2 sheng of oil, 1 bolt of deep red silk (substitutable with 100 sheets of paper), 2 brushes, 2 ink sticks, 1 book knife, 120 counting rods, 1 pair of gold rings, 2 jin of incense (approx. 1kg), and three types of crimson cords (9 strands each totaling 120 chi). Severe cases additionally require 3 liang each of multicolored threads.

Clear-weather rituals necessitate: 5 jin of wax (approx. 2.5kg), 2 brushes, 2 ink sticks, 100 sheets of paper, 5 liang of cinnabar, 1 book knife, 2 mats, and 5 dou of rice. To resolve major misfortunes from the "Bagua Yuanchen" (Eight Trigrams Primordial Cycle), offerings include: 40 chi of white silk, 1 shi 2 dou of rice, 1 dou 2 sheng of oil, 1 book knife, 5 liang of white silk thread, 1 pair of gold rings weighing 2 fen (substitutable with 1,200 coins, or alternatively 600 or 384 coins), 120 counting rods, 100 sheets of paper, 13 liang of incense, 2 brushes, 1 ink stick, and 2 mats.

For repelling thieves, the ritual requires: directionally colored cords (90 chi of blue-patterned fabric), 1 large knife, 100 sheets of paper, a set of brush and ink, 3 liang of incense, 1 mat, 1 book knife, and 5 dou of rice. Housewarming ceremonies or rituals for inauspicious dwellings follow similar specifications.

This provides a detailed list of items required for various Daoist purification rituals (Zhaijiao). Each ceremony follows specific offering specifications, primarily categorized as follows:

For house-blessing ceremonies of new dwellings, prepare: ten feet of yellow silk cloth, 120 copper coins, five pecks of rice, two straw mats, one hundred sheets of paper, one writing brush, one ink stick, three taels of incense, and one book knife. This ritual is performed when moving into a new residence to expel evil influences and stabilize the household.

Rituals to dispel supernatural disturbances require: one hundred sheets of paper, one writing brush, one ink stick, one book knife, one straw mat, one peck of cooking oil, fourteen feet of yellow cloth, 1.2 piculs of white rice, and two taels of incense. These ceremonies specifically address abnormal phenomena occurring within homes.

Ancestral worship rituals require: fifty catties of cinnabar (with fifteen catties for burning and twenty-five catties ground into powder), five zhang of yellow cloth, 1.5 piculs of rice, one hundred sheets of paper, one ink stick, one writing brush, one tael of incense, and one straw mat. These address misfortunes originating from ancestral gravesites.

For rituals addressing consecutive deaths within families: one hundred sheets of paper, one writing brush, one ink stick, one book knife, one straw mat, one peck of cooking oil, twenty-four feet of yellow cloth, 1.2 piculs of rice, one tael of cinnabar, and one tael of incense. These aim to sever chains of recurring fatal misfortunes within lineages.

Particularly noteworthy is the "Silver Human Substitutes" ritual, where silver foil figurines (tin may substitute if silver is unavailable) must be crafted—one likeness for each family member. After the ceremony, ninety-nine copper coins and the figurines are cast into water. This constitutes a substitution magic to transfer illnesses and calamities away from family members.

Other rituals include crafting sixty peachwood talismans (each measuring 1.2 chi in length, 1.2 cun in width, and 0.3 cun in thickness) to expel pathogenic evil spirits afflicting the sick. These precise material specifications reflect Daoist ritualism's rigorous attention to detail.

This records the required offerings for performing different Daoist liturgical rituals (Keyi). Each ritual corresponds to specific memorial documents (zhangbiao) and requires preparation of corresponding ritual implements, offerings, and writing materials.

For example, the "Memorial for Resolving the Twenty-Four Prisons" (used to dispel illness and misfortune) requires: twenty-four feet of blue patterned cloth, two taels of incense, one hundred sheets of paper, one brush, one ink stick, five pecks of rice, one knife, and one mat. Meanwhile, the "Great Transfer Memorial" (for the salvation of deceased souls) requires forty feet of white cloth, three taels of white silk, a pair of gold rings, two ink sticks, two brushes, two hundred sheets of paper, five taels of incense, five pecks of rice, and one scribe's knife.

Different rituals emphasize distinct items: the "Memorial for Deliverance from the Five Prisons and Healing" prioritizes plain silk and gold rings; the "Memorial for Resolving Disasters and Extending Life by Opening the Five Dippers" emphasizes a greater quantity of white cloth; while the "Memorial for Praying for a Child" requires more rice (twenty-four pecks) and coins (1,200 cash). Commonly recurring offerings include incense, paper, brushes, ink, rice, knives, and mats—basic ritual implements—along with symbolic valuables such as silk and gold rings.

These items each hold symbolic meaning in Daoist ceremonies: silk represents purity, gold rings symbolize perfection, rice embodies life energy, incense facilitates communication with the divine, and writing tools are used to compose memorials for celestial submission. The combination of offerings for each ritual is meticulously designed, aligning with specific religious functions and cosmological principles.

This records the detailed lists of ritual offerings required for different Daoist ceremonies, with each rite specifying particular items and quantities. For the "Petition for Dispelling Calamities and Prolonging Life" (Jie'e Yanming Zhang), one must prepare nine pecks of rice, seven pecks of oil, 120 coins, 100 sheets of paper, along with one brush, one ink stick, one book knife, one tael of incense, and two straw mats.

In the "Emergency Petition for Sudden Severe Illness" (Jibing Huju Ji Qingming Zhang), used when a sudden worsening of illness demands urgent prayers for life extension, the offerings include 40 feet of white cloth, one dan of rice, five pecks of oil, two taels of incense, 100 sheets of paper, as well as brushes, ink, a book knife, and two straw mats. The "Petition for Extending Destiny and Saving Life" (Yansuan Baming Zhang) is even more elaborate, requiring not only the standard writing implements but also two taels of cinnabar, a pair of gold rings, three taels of blue silk, one bolt of silk fabric, 1.2 dan of rice, and 120 counting rods.

The "Register for Summoning the Hun and Po Souls" (Lu Hunpo Zhang), used in soul retrieval rituals, calls for 110 coins, cinnabar, incense, and other items. The "Petition for Overcoming Calamities and Protection" (Du'e Baohu Zhang) requires five jin of blended incense. Larger-scale ceremonies like the "Great Petition for Protection from the Eight Directions" (Bafang Da Baohu Zhang) involve more valuable offerings such as silk fabric, rice, oil, silver rings, and plain silk threads. All rituals invariably include writing implements like paper, brushes, ink, and book knives, as well as basic offerings like incense, rice, and oil, with quantities adjusted according to the ceremony's rank.

Finally, the "Petition for Reporting Merits to Heaven and Earth Deities" (Wei Tiandi Shenqi Yangong Zhang) and the "Three-Five Merits Reporting Petition" (Sanwu Yangong Zhang) are rites for reporting virtuous deeds to the divine, though their specific contents are now lost. These inventories reflect the strict regulations governing Daoist ritual offerings, where specific objects serve as conduits for communication with deities to achieve goals like dispelling misfortune, warding off calamities, and prolonging life.

This scripture primarily records the detailed lists of ritual offerings required for various types of petitions (zhangbiao, formal documents submitted to celestial authorities) in Daoist practice. Different petitions correspond to distinct ceremonial functions, each with specific offering requirements.

For instance, the "Petition to Remove the Death Register from Mount Tai" (a document to erase one's name from underworld death records) requires: 1.2 dan of rice, 50 jin of charcoal, 1.2 dou of oil, three pieces of clothing, one bolt of white silk, two liang of incense, 1,200 coins, 120 sheets of paper, one brush, and one ink stick.

The "Grand Zhaijiao Petition for House Protection" (a major ritual to pacify a dwelling) demands: one bolt of multicolored silk in each of the five hues, one bolt of white silk, 1.2 dou of oil, 240 sheets of paper, 1,200 coins, 1.2 dan of rice, one brush, one ink stick, and two liang of incense.

The "Golden-Purple Substitution Petition for Severe Illness and Great Calamity" (a ritual to avert disaster during critical illness) stipulates: 240 coins, 40 chi of purple-patterned cloth, one golden figurine (weighing 1 liang and 2 zhu), one ink stick, 200 sheets of paper, one carving knife, ten liang of incense, two reed mats, 1.2 dan of rice, one brush, one dou of oil, and five liang of cinnabar.

Other petitions, such as the "Petition to Open the Path of the Dao," "Petition to Protect Silkworms," or "Petition to Stop Nightmares," similarly specify offerings—including fabrics, grains, incense, candles, paper, and writing tools—with precise quantities and standards. These ritual items serve as devotional expressions in ceremonial worship, embodying the practitioner’s sincerity and invoking divine protection.

This Red Pine Master's Petition Calendar (Chisongzi Zhangli) documents the ritual protocols for submitting petitions (zhang) to the Celestial Court, outlining three hierarchical grades of petition standards and usage taboos.

The text first details the offerings required for petition submissions according to the petitioner's status. The Son of Heaven (emperor) must use purple-patterned silk (zengcai) measured by the bolt; nobility use whole bolts of cloth in their birth year's symbolic color; commoners employ plain silk measured by the foot. For ceremonial coins: the emperor uses gold, nobles silver, and commoners copper. The provisions of rice, ceremonial oil, and incense also follow three grades: the emperor requires a full catty of incense, 3.6 dan of rice, and 1.2 dan of oil; nobles use half a catty of incense, 2.4 dan of rice, and 6.4 sheng of oil; commoners offer 3-5 liang of incense, 1.2 dan of rice, and 2.2 sheng of oil. Paper, ink brushes, and cinnabar are essential writing materials for petitions and cannot be omitted.

Regarding petition content, the document must clearly state the petitioner's native place, residence, official rank, full name, age, and household members' details. It should specify the petition's purpose while listing all ritual offerings (faxin) and the presiding ritual master's credentials. The language must be simple, truthful, and concise—florid exaggeration or falsehoods are strictly forbidden. Violating these standards incurs a twelve-year reduction in lifespan.

Finally, the text enumerates taboos during "Celestial Gate openings": each date carries specific hour prohibitions. For instance, on zi-days, petition hours include mao and si periods (among six permissible time slots), but zi-hours conflict with the Day Spirit (Ri Shen), harming the ritual master. On chou-days, chen-hours and five other periods are acceptable, but chou-hours endanger calves. Each date bears corresponding conflict taboos requiring careful avoidance of inauspicious times. These temporal restrictions connect with Daoist Day Spirit worship, where specific hours may offend corresponding deities.

This passage explains Daoist day selection taboos and the timing considerations for submitting petitions (Daoist ritual documents). Certain hours each day are considered inauspicious for specific activities, as violating these may cause harm:

On Dragon Days (辰日), opening doors during the hours of mao (卯), si (巳), wei (未), you (酉), hai (亥), or chou (丑) may harm one's parents. On Snake Days (巳日), these actions during chen (辰), wu (午), shen (申), xu (戌), zi (子), or yin (寅) hours may injure women. Horse Days (午日) carry risks of harming teachers during specific hours; Goat Days (未日) endanger the sick; Monkey Days (申日) threaten travelers; Rooster Days (酉日) harm birds; Dog Days (戌日) jeopardize distant travelers; and Pig Days (亥日) endanger pedestrians.

The text then details the celestial gate closure patterns: During Rat (子), Tiger (寅), Dragon (辰), Horse (午), Monkey (申), and Dog (戌) days, the celestial gates close during chen (辰), wu (午), shen (申), xu (戌), zi (子), and yin (寅) hours. Conversely, on Ox (丑), Rabbit (卯), Snake (巳), Goat (未), Rooster (酉), and Pig (亥) days, closure occurs during mao (卯), si (巳), wei (未), you (酉), hai (亥), and chou (丑) hours.

Finally, it outlines optimal timing for Five Tones petitions: Establishment Days (建日, one of the Twelve Construction Deities) favor submitting petitions nine times, beneficial for Dao enlightenment and subduing malevolent forces, but forbid shen (申) hour. Removal Days (除日) suit twelve petitions for healing and disaster relief, but prohibit you (酉) hour. Fullness Days (满日) recommend six petitions for tomb pacification and wealth protection, avoiding xu (戌) hour. Level Days (平日) have corresponding auspicious and inauspicious periods. These temporal prohibitions relate to Daoist cosmological principles of Qi (气) circulation, requiring practitioners to avoid inauspicious times to prevent misfortune.

This passage explains the regulations in the Daoist scripture Chisongzi Zhangli (Master Red Pine's Almanac of Memorials) regarding selecting auspicious days for submitting memorial documents (petitions to heaven) and the relationship between the five musical tones (gong, shang, jiao, zhi, yu) and temporal taboos.

First, it lists the types and quantities of memorials suitable for submission on different days. For example, on "Stabilization Days" (Dingri), one may submit seventeen memorials to dispel malign Qi from households and protect wealth and livestock, though this should never be done during the Hai hour (9-11 PM). On "Execution Days" (Zhirì), five memorials are appropriate for subduing haunting spirits, but the Zi hour (11 PM-1 AM) brings misfortune to elders.

Each day carries specific efficacies and prohibitions: seven memorials on "Breaking Days" (Porì) can eliminate temple hauntings; twelve memorials on "Danger Days" (Weirì) assist soul salvation, yet Yin hour (3-5 AM) activities involving graves must be avoided; eighteen memorials on "Completion Days" (Chengri) heal illnesses and ensure safety, though long journeys are inadvisable.

The text then details how the "Gong tone" (earth element in the five-phase system) corresponds to monthly cycles: July represents "Birth" (new life), August "Cleansing" (recovery phase), September "Capping" (growth stage), October "Official Appointment" (peak vitality), November "Imperial Rule" (zenith), followed by gradual decline until reaching "Death" in February and "Tomb" in March. It further specifies inauspicious hours: Yin-Mao hours (3-7 AM) as "Destructive Killings," Hai-Zi hours (9 PM-1 AM) as "Judicial Killings," and Chou-Wei hours (1-3 AM & 1-3 PM) as "Seasonal Killings"—all to be avoided for significant activities.

These rules form part of Daoism's intricate system for selecting auspicious timings and avoiding baleful periods, integrating temporal cycles, musical harmonics, and Five Phase theory to guide both ritual practices and daily life prohibitions.

This passage explains the ancient Chinese system correlating the five musical notes (Shang, Jue, Zhi, Yu, Gong) with the Five Phases (Metal, Wood, Fire, Water, Earth) and their cyclical transformations throughout the twelve months. It specifically details the attributes and monthly fortunes of the Shang, Jue, Zhi, and Yu notes.

The Shang note corresponds to Metal. Its life cycle progresses as follows: it begins growing in the fourth month (Chang Sheng - Birth), enters a purification phase in the fifth month (Mu Yu - Bathing), prepares for activity in the sixth month (Guan Dai - Capping), becomes functional in the seventh month (Lin Guan - Establishment), reaches peak potency in the eighth month (Di Wang - Imperial), starts declining in the ninth month (Shuai - Decline), becomes sickly in the tenth month (Bing - Illness), dies in the eleventh month (Si - Death), enters burial in the twelfth month (Mu - Grave), becomes extinct in the first month (Jue - Extinction), imprisoned in the second month (Qiu - Imprisonment), and finally rests completely in the third month (Fei Xiu - Abandonment). The Shang note's home position lies in the seventh and eighth months (Shen-You), while one should avoid the destructive energies (Po Sha) of the first and second months (Yin-Mao), the punitive energies (Xing Sha) of the fourth and fifth months (Si-Wu), and the seasonal killings (Ji Sha) of the third and ninth months (Chen-Xu).

The Jue note corresponds to Wood. Its cycle begins with birth in the tenth month, bathing in the eleventh, capping in the twelfth, establishment in the first month, imperial status in the second, decline in the third, illness in the fourth, death in the fifth, burial in the sixth, extinction in the seventh, imprisonment (with inauspicious White Tiger star) in the eighth, and final rest in the ninth month. Its home position is in the first and second months (Yin-Mao), while the punitive energies (Xing Sha) of the seventh and eighth months (Shen-You) and seasonal killings (Ji Sha) of the sixth and twelfth months (Chou-Wei) should be avoided.

The Zhi note corresponds to Fire. Its cycle starts with birth in the first month, bathing in the second, capping (with minor grave) in the third, establishment in the fourth, imperial status in the fifth, decline in the sixth, illness in the seventh, death in the eighth, burial in the ninth, extinction in the tenth, imprisonment in the eleventh, and rest in the twelfth month. Its home position lies in the fourth and fifth months (Si-Wu), while avoiding the destructive energies (Po Sha) of the eleventh and tenth months (Zi-Hai), punitive energies (Xing Sha) of the seventh and eighth months (Shen-You), and seasonal killings (Ji Sha) of the sixth and twelfth months (Chou-Wei).

The Yu note corresponds to Water. Its cycle begins with birth in the seventh month, bathing in the eighth, capping (with minor grave) in the ninth, establishment in the tenth, imperial status in the eleventh, decline in the twelfth, illness in the first month, death in the second, burial in the third, extinction in the fourth, imprisonment (with inauspicious White Tiger star) in the fifth, and rest in the sixth month. Its home position is in the tenth and eleventh months (Hai-Zi), while avoiding the destructive energies (Po Sha) of the fourth and fifth months (Si-Wu) and seasonal killings (Ji Sha) of the sixth and twelfth months (Chou-Wei).

These correlations were applied in ancient Daoist practices for selecting auspicious dates, divination, and cultivation. By matching musical notes with lunar months, practitioners could determine favorable and unfavorable periods. The "destructive killing" (Po Sha), "punitive killing" (Xing Sha), and "seasonal killing" (Ji Sha) all represent inauspicious timings to be avoided.

This scripture primarily discusses the selection of auspicious dates and times for conducting Daoist zhaijiao rituals (Daoist ceremonial activities for worship and blessings).

It first explains the concept of "the six jia periods when the Heavenly Gate opens": Each ten-day cycle (xun) corresponds to different hours when the Heavenly Gate (portal to celestial realms) opens. For instance, during the jiazi xun period, the gate opens at chen hour (7-9 AM), while during the jiaxu xun it opens at yin hour (3-5 AM), and so forth.

The text then enumerates favorable days for presenting memorials to the celestial court, including specific heavenly stem and earthly branch combinations like jiawu, jiaxu, and jiashen days. It also lists specific dates suitable for memorial submissions in each lunar month, such as the 11th day of the first month or the 3rd day of the second month.

The "Five Virtue Days" (wude ri) - specifically jiachen, bingchen, and jiawu days - are particularly suited for repentance and making virtuous vows. "Heaven's Wish Days" (tianyuan ri) include jichou, jiachen, and yisi dates, when prayers are more likely to be answered. Notably, yisi day is called "Heaven's Birthday" (tiansheng ri), considered most auspicious for grand sacrificial ceremonies (jiao).

Auspicious days for fasting and cultivation (xiuzhai) include fixed monthly dates (3rd, 9th, 11th, 17th, 18th, 24th, and 27th), along with important Daoist festivals like the Three Primordial Feasts (sanyuan jie), Eight Nodes (ba jie), jiazi days, and gengshen days. Spiritual practice during these times yields greater merit, granting longevity to devotees and aiding priests in attaining the Dao.

Finally, the text meticulously lists over sixty particularly auspicious days for sacrificial ceremonies, including jiyou, renshen, and gengchen dates. These are considered most favorable for conducting jiao rituals.

This system of temporal selection reflects Daoism's emphasis on cosmic resonance (tianren ganying) and yin-yang Five Phases theory, believing that rituals performed at specific spatiotemporal nodes achieve optimal efficacy.

This passage details the "Liujia Zhangfu Days" in Daoist day selection methods, recording the auspicious and inauspicious timings for submitting memorials (documents to celestial deities), conducting zhaijiao (ritual offerings), and drawing fulu (talismans), along with their efficacy in exorcising ghosts.

Specifically: On Jiazi days, submitting memorials is inauspicious while conducting rituals and drawing talismans is favorable (can suppress but not fully expel ghosts). On Yichou days, both memorial writing and talisman drawing are unfavorable, though rituals remain auspicious (ghosts can be suppressed but not driven far). On Bingyin days, rituals are inauspicious and talisman drawing may harm three people (ghosts can be expelled 100 li away)... and so forth.

Each date meticulously records the fortune of three Daoist rituals: zhang (memorial submission), jiao (offerings), and fu (talisman drawing), along with exorcism effects (direction and distance of ghost expulsion). For instance, on Renwu days rituals are favorable but talisman drawing may cause fires (ghosts flee 10,000 li southward); on Guiwei days memorials are auspicious while rituals and talismans are unfavorable yet may bring wealth (ghosts depart 10,000 li south).

These guidelines assist Daoist priests in selecting auspicious dates for religious activities, where different rituals yield distinct outcomes—some expel malevolent influences, others invite misfortune, while certain days may bring prosperity or offspring. Here "ghosts" represent various malignant forces, with distances like "100 li" or "1,000 li" indicating the range and potency of exorcism.

The Chisongzi Zhangli (Red Pine Master's Almanac of Memorials) records ancient Daoist practices for selecting auspicious dates, primarily detailing the auspicious or inauspicious omens associated with conducting zhangjiao (memorial rituals) on specific celestial stem-earth branch days. Each entry contains the date combination, ritual fortune, potential blessings or misfortunes, and predictions about spirit movements.

For example, "Gengyin day: memorial rituals bring auspicious talismans (fulu) but overall inauspiciousness" means that conducting rituals on a Gengyin day may yield positive talismanic effects, yet remains dangerously unfavorable—spirits refuse to depart and may harm elder family members. Conversely, "Xinmao day: rituals auspicious but talismans inauspicious" indicates that on Xinmao days, though the ritual itself is favorable, talismanic power turns harmful, potentially injuring second sons while spirits linger.

Subsequent entries follow similar patterns, specifying daily ritual fortunes alongside potential disasters (fires, financial loss, injuries) and spirit movements (e.g., "spirits depart 10,000 li southward" denotes successful exorcism). Notably, it warns against rituals on Wuxu day—the "Eightfold Quiescence Taboo"—when talismans must not be carried by two persons lest calamity strike.

These prescriptions reflect ancient correlative cosmology, linking calendrical calculations with ritual efficacy and human fortunes. Phrases like "spirits remain" signify malignant influences persisting, while "spirits depart 1,000 li" marks successful exorcism. Though steeped in mysticism by modern standards, such beliefs formed essential references for Daoist zhaijiao purification rituals and liturgical practices (keyi) in antiquity.

This passage describes the varying efficacy of using talismanic petitions (zhangfu) to expel ghosts on the six Jia days (specific dates in the ancient celestial stem-branch calendar) as recorded in the Daoist scripture Chisongzi Zhangli. Each day carries distinct auspicious or inauspicious outcomes for employing these petitions and conducting purification rituals (zhaijiao), with differing results in ghost expulsion:

On the Siwei day, using petitions is inauspicious, though conducting rituals is auspicious. The incantations can repel ghosts weighing two thousand shi (approximately 60 kilograms in modern terms), but the ghosts will not truly depart.

On the Gengshen day, rituals are auspicious, but the petitions are inauspicious—they will kill three people, and the ghosts still won’t leave.

On the Xinyou day, rituals are auspicious, but the petitions are inauspicious. However, the ghosts will be driven a thousand li away.

On the Renxu day, rituals are auspicious, but the petitions are inauspicious. The ghosts will be expelled seven hundred li away.

On the Guixuan day, rituals are auspicious, but the petitions are inauspicious—the ghosts will not depart.

A final note emphasizes that the effectiveness of these petitions in subduing hundreds of ghosts varies across the six Jia days, and practitioners must carefully consult the taboos and allowances specific to each date. This content originates from the first volume of Chisongzi Zhangli.