《赤松子章曆》Vol. 2

The Red Pine Master's Almanac (Chisongzi Zhangli) primarily discusses considerations for selecting auspicious dates to conduct Daoist rituals, along with specific methods for writing talismanic inscriptions (fulu).

The first section details the propitious and inauspicious days of each lunar month. For instance, during the first and second months, rituals performed on zi days (Rat days) gain fiftyfold efficacy, while chou days (Ox days) yield fortyfold potency. However, yin days (Tiger days) bring harmful martial energy, and mao days (Rabbit days) may harm one's spouse. Each month lists similar specific taboos—certain days may harm parents, children, or oneself, while others bring great fortune or misfortune.

The second section meticulously outlines the ritual procedure for inscribing talismans: First, face the "auspicious direction" (wangfang) while performing the Daoist practice of "knocking teeth" (kouchí). Then consecrate water through sword rituals (using a ritual sword), visualize (cunxiang) the Big Dipper while reciting incantations. After sprinkling the sanctified water, recite the invocation: "I beseech the Three True Generals—Tang, Ge, and Zhou—that a devotee suffering from illness has sought my aid. Following Daoist methods, I bestow upon this person genuine talismanic inscriptions to ingest or wear. May the True Officials, Messenger Officers, and boundless Daoqi (vital energy of the Dao) descend into these talismans to expel malign influences, eradicate demonic entities, and bring deliverance to all beings." The practitioner must then visualize five-colored auspicious clouds manifesting before the altar.

These contents reflect Daoism's tradition of selecting auspiciousness and avoiding harm, as well as the strict ritual protocols governing talismanic practices. The mentioned Three Generals (Tang, Ge, Zhou) are important guardian deities in Daoism, while the Big Dipper holds paramount cosmological significance. Visualization (cunsi) remains a fundamental practice in Daoist cultivation.

This scripture details the Daoist ritual procedures and incantations for creating talismans (fulu) to exorcise evil. When drawing the talisman, the practitioner must visualize (guanxiang) divine protectors surrounding them: ahead stands a crimson-robed, azure-skirted Attendant Youth (Zhifu Tongzi) alongside a Talisman General (Fu Jiangjun) bearing weapons; to the left and right are two yellow-crowned, yellow-skirted Attendant Deities (Zhifu Shen) holding swords; nine inches before them shines the radiance of the sun and moon, while the Seven Stars (Qixing) align above their head.

The talisman creation method involves first outlining the border with green ink, then inscribing the sacred characters within using cinnabar. If green ink and cinnabar are unavailable, substitutes may be used. For talismans treating demonic afflictions, the ink must be prepared by grinding tiger bone with genuine cinnabar.

The text then provides a complete talisman-drawing incantation, correlating the practitioner's body parts with specific deities: the head corresponds to the Thunder God (Leigong), hair to dark clouds, eyes to the sun and moon, nose to the Tiger-Warrior (Huben), etc. The five viscera align with the Five Directional Emperors (Qingdi, Baidi, Chidi, Heidi, Huangdi), while other organs each have corresponding divinities. The incantation concludes by summoning these deities to manifest from the practitioner's body, assisting in talisman creation, circulating Qi (vital energy), and vanquishing all demonic entities.

Finally, the scripture lists specific time periods (Jiazi cycle, Jiaxu cycle, etc.) associated with healing envoys and merit officers (Gongcao, celestial functionaries), along with the auspicious hours when Lord Lao (Taishang Laojun) descends to heal. These temporal references guide practitioners in selecting optimal moments for conducting talismanic rituals.

This passage explains the rules and precautions for submitting memorials (zhang) to deities in Daoist practice. When writing talismans (fulu), one must choose the correct time: during the Jia-Chen ten-day cycle, use the Supreme Clarity Return Treatment method at noon; during the Jia-Yin cycle, use the same method at the morning meal hour (breakfast time). Only then will prayers or talismans take effect quickly.

When drafting memorials, observe these details: use dedicated ink, brush, and inkstone, grinding the ink by rotating left forty-nine times. The characters "yi wen" (to be heard) should be written one inch lower than "chen xing" (subject's surname), "Taiqing" (Supreme Clarity) three lines below the surname, and "Taisui" (Year Star) another three lines below "Taiqing." If minor delays occur after completing the memorial, it cannot be submitted if over a year has passed; for memorials written in small script, submission remains possible within one month.

Memorial formatting has strict requirements: leave 3.5 inches blank at the top, 4.5 inches in the middle, and 5 inches at the bottom. Modern claims of leaving only 1.5 inches are incorrect. When writing "Taisui," additional paper may be joined if space runs out, but minor memorials cannot exceed three errors, while major ones allow flexibility. Leave eight-tenths space above and "ant-crawl" space below when writing.

Special writing protocols: place the memorial on a cloth-covered table, never directly on a bed; never cover it with clothing or let it touch the ground; write in a pure, quiet place free from disturbances; never dip the brush tip in water or hold it in the mouth—maintain closed lips and calm Qi (vital energy); wash hands and face north while writing. Avoid writing when physically impure, with sloppy handwriting, or on damaged paper.

Key taboos: no alcohol or meat consumption, no disheveled attire or nudity; write reverently while prostrating, never squatting. Proofread before submission. Never start a line with the character "chen" (subject) or with words like "sheng" (life), "lu" (exposed), "si" (death), or "gui" (ghost). Never split personal names, and forbid others from peeking at memorials.

For emergencies, use vermilion ink. Exorcism memorials require red ink for writing the Quanzhen disciple's name. Treating demonic afflictions demands blue paper, as the officials of the Three Offices (Heavenly, Earthly, and Water Officials) value this color. Special requirements also apply for memorials treating "zhu" diseases (contagious or spirit-possession illnesses).

This scripture details the specific methods and auspicious dates for conducting Zhangzou rituals (presenting petitions to deities) in Daoist practice. For treating ghost-induced illnesses, one must write with cinnabar on blue paper and burn the document at the ritual site after completion.

The method for making medicinal pellets: Take two fen of genuine cinnabar, grind it, and mix with honey to form nine pellets. Enter the quiet chamber (a purified space for cultivation) at dawn, perform two prostrations, then ingest them. Tradition holds this medicine can revive the dying, but the entire process must remain secret. If illness requires entering the quiet chamber to write petitions, incense must be lit on all four sides.

Significant dates fall into three categories: The Three Primes Days refer to the Upper Prime on the 15th day of the first month, Middle Prime on the 15th of the seventh month, and Lower Prime on the 15th of the tenth month—when the Three Officials (Heaven, Earth, and Water deities who monitor human morality) conduct evaluations, making these days ideal for purification and blessings. The Three Assemblies Days are the Upper Assembly on the 5th of the first month, Middle Assembly on the 7th of the seventh month, and Lower Assembly on the 5th of the tenth month. These are optimal for presenting petitions—even inclement weather shouldn't deter practitioners, as the Celestial Emperor and immortals descend to sacred halls during these times, enabling communication across vast distances. Activities like receiving transmissions (Daoist ordinations), accumulating merit through good deeds, or disaster relief face no restrictions on these dates.

The Nüqing Gui Lü records additional auspicious days including Tianhui (Celestial Assembly) on Bing-Wu days, Dihui (Earth Assembly) on Ren-Wu days, and Renhui (Human Assembly) on Ren-Zi days—particularly potent for accumulating blessings. Regarding timing, note the opposition between Zi (11pm-1am) and Wu (11am-1pm) hours. While these are prime times for Jiao sacrifices (Daoist offering rituals), one should avoid them when they conflict. Exceptions exist for emergencies, though avoidance remains preferable.

For petition orientations: face east during daytime, north at night. Specifically, daytime ordinations face east; contract dissolutions use Zi or Wu hours; urgent petitions seeking astral aid all face north. Unless performing major rituals or emergency exorcisms, outdoor ceremonies aren't necessary. Treat ghost illnesses facing the Ghost Gate (northeast), dispel misfortunes toward Earth Door (southwest), seek longevity toward Heaven Gate (northwest), request wealth toward Earth Door, resolve disputes toward Human Gate (southeast), suppress tiger threats toward Yin position (east-northeast), and counter snake threats toward Si position (south-southeast). Finally, for blessings, longevity, healing, or resolving ancestral tomb grievances, the eastern direction remains most auspicious.

This scripture discusses the directional taboos and worship protocols to observe during Daoist petition rituals (Zhaijiao, a religious ceremony involving submitting written memorials to deities).

Regarding directional selection: For curing serious illnesses, face west; for dispelling calamities, face north; for self-cultivation, prolonging life, or seeking wealth, face south; for repenting sins, also face north. Special attention must be paid to avoiding specific directions when treating illnesses in certain months: during the 1st, 5th, 7th, and 9th months, never face east; in the 4th, 8th, and 12th months, avoid south; during the 7th, 3rd, and 10th months, refrain from facing west; in the 2nd, 6th, and 10th months, do not orient north. Violating these directional regulations incurs punishment through reduction of one's lifespan.

Concerning monthly worship: Each month requires pilgrimage to different celestial palaces. For instance, in the 1st and 12th months visit the Palace of Supreme Void Elder (Taishang Xuwu Zhangren Gong), in the 2nd month the Xuanlao Celestial Capital Palace (Taishang Xuanlao Xiandu Gong), during the 3rd and 4th months the Three Heavens Great Clarity Palace (Taishang Santian Taiqing Gong), and so forth. During leap months, worship at the Golden Tablet Grand Year Palace (Taishang Jindan Taisui Gong) or follow the previous month's protocol.

Regarding daily worship: Each day corresponds to specific bureaucratic departments (Caoguan, the celestial administrative offices in Daoist cosmology) and palaces. For example, on the 1st day worship at the Red Void Palace (Chixu Gong) of the King's Bureau (Wang Cao), on the 2nd day at the Great Tenuity Palace (Taiwei Gong) of the Great Simplicity Bureau (Taisu Cao), on the 3rd day at the Northern Peace Palace (Beiping Gong) of the Great Tenuity Bureau (Taiwei Cao), continuing this sequence until the 22nd day at the Bright Yang Palace (Yangming Gong) of the Surveillance Bureau (Jiansi Cao). Each day has its designated deities and palaces requiring veneration.

This scripture records the inauspicious days to be avoided in Daoist zhaijiao (purification rituals). The content is divided into several sections:

First, it details the governing palaces corresponding to various celestial officials (Caoguan, the Daoist divine bureaucracy) on specific dates. For instance, on the 23rd day, the Ridiankao Cao officiates at the Sun Palace; on the 24th day, the Sigong Cao serves at the Lesser Yang Palace, and so forth until the 30th day when the Jidu Cao presides at the Dawn Palace.

Next, it lists the "monthly taboos" (yueji) to observe each month. For example, the Gengshen day must be avoided in the first month, the Xinyou day in the second month, etc. These dates are prohibited for conducting zhangjiao (rituals for blessings and disaster aversion).

The "waxing and waning moon prohibitions" (xianwang shi) refer to inauspicious days in the lunar cycle. Both the first quarter moon (8th-9th lunar days) and last quarter moon (22nd-23rd lunar days) are forbidden, with adjustments made for long and short months.

The "Celestial Net and Earthly Snare" (tianluo diwang) represents another set of malignant influences: Xu-Hai combinations form the Celestial Net, Chen-Si the Earthly Snare, and Zi-Wu the Central Palace. These directions must be avoided when they conflict with one's birth chart.

Further sections enumerate "Blood Taboo Days" (xuejiri, inauspicious days tied to earthly branches each month), "Nine Emptiness Days" (jiukongri, days of depletion), and "Heavenly Wolf Register Days" (tianlangjiri, malignant stellar influences), all explicitly marked as "unusable" for religious ceremonies.

These prohibitions originate from Daoist cosmology's emphasis on harmonizing with celestial and terrestrial energies. Certain spatiotemporal configurations were believed to obstruct communication between humans and deities, compromising ritual efficacy. Daoist priests must meticulously avoid these inauspicious dates when selecting auspicious moments (liangchen) to perform rituals.

The Chisongzi Zhangli (Red Pine Master's Petition Calendar) records inauspicious days and precautions to observe when conducting Daoist purification rituals (Zhaijiao) and liturgies (Keyi):

Each month has specific "disorderly days" (langji ri) unsuitable for rituals, such as the 10th day of the winter month (11th lunar month) or the 11th day of the spring month (2nd lunar month). Special taboo days include the "Dao Father's Memorial Days" (bingyin and dingmao days), "Dao Mother's Memorial Days" (bingshen and dingyou days), and the memorial days of the Southern Emperor and Northern Emperor—no incense burning or petitions to deities should occur on these dates.

Days when celestial officials pay homage at the heavenly gates must also be avoided. For instance, submitting petitions (written appeals to celestial beings) is prohibited on specific dates like the 2nd day of the 1st month or the 9th day of the 2nd month. There are also time restrictions called "Dipper Strike Hours" (douji shi): during the Establishment Day (first chen day of each month), the shen hour (3–5 PM) is forbidden; on the Removal Day (second day after Establishment), the you hour (5–7 PM) is prohibited—no healing petitions may be submitted during these times.

Each month has specific inauspicious days harmful to ritual masters, such as the gengshen day in the 1st month or the xinyou day in the 2nd month. Seasonal taboos exist as well: the you days in spring, wu days in summer, hai days in autumn, and zi days in winter—submitting petitions on these dates may bring harm to the officiant.

When presenting petitions, observe the incense smoke carefully: if smoke drifts south then east, the patient will struggle to recover; rising straight upward indicates great fortune; smoke encircling the body suggests both ritual master and petition scribe bear faults; abruptly extinguishing smoke foretells the patient's death; thin smoke rising from all sides reveals insincerity among participants.

Celestial beings occupy different positions according to the twelve double-hours: During the 1st, 4th, 7th, and 10th months, deities reside at the gate during the Cock's Crow (1–3 AM), Morning Meal (7–9 AM), wei (1–3 PM), and xu (7–9 PM) hours; during Dawn (3–5 AM), Mid-Morning (9–11 AM), shen (3–5 PM), and hai (9–11 PM) hours they stay outside; during Sunset (5–7 PM), Noon (11 AM–1 PM), you (5–7 PM), and zi (11 PM–1 AM) hours they remain within. Alternate arrangements apply for the 2nd, 5th, 8th, and 11th months.

This scripture records ancient Daoist temporal taboos for selecting auspicious dates and avoiding inauspicious times, focusing on four key temporal nodes:

First are the directional taboos during "divine presence" periods. During the months of Yin (Tiger), Si (Snake), Shen (Monkey), and Hai (Pig), the deities guard specific exterior, interior, and gate directions. Each month has corresponding time-space orientations to avoid offending, such as special precautions required when deities reside in interior spaces during the third, sixth, ninth, and twelfth months.

Next are the inauspicious "Yin execution" days. Each month contains specific day-direction combinations that generate harmful Yin energies—for instance, the Yin day of Tiger (Gui-Hai hour) in the first month or the Si day (Xin-You hour) in the second month—when important activities should be avoided.

Third are the "Celestial Physician" auspicious hours. Each month has propitious moments when the Heavenly Doctor star descends, like the Chou hour in the first month or Geng hour in the second month, considered especially effective for healing and medical treatments.

Finally, the "Celestial Net" prohibitions refer to malignant energies in Daoist cosmology that descend upon the "Ghost Gate" direction during specific monthly hours—such as after the Si hour in the first month or Wei hour in the second month—when significant affairs should be avoided. Particular attention must be paid to the Celestial Net's leading orientation, which shifts monthly (e.g., Wei direction in the first month, Shen direction in the second).

These temporal taboos embody the Daoist principle of "Heaven-human correspondence," recognizing that specific spacetime configurations generate distinct energetic fields. Both spiritual practice and daily activities should harmonize with these natural rhythms.

This scripture records Daoist prohibitions regarding auspicious dates and the cyclical movements of deities, comprising four main sections:

First are the taboos concerning "Heavenly Execution Days." Each month has specific inauspicious dates, such as the 4th, 16th, and 21st days of the first lunar month, or the 5th and 19th days of the second month. These are called "Heavenly Execution Days" (Tianshari) and are unsuitable for performing Shangzhang rituals (the Daoist ceremony of submitting memorials to celestial deities), requiring practitioners to avoid them.

Next are the directional taboos related to the patrol routes of the Residential Guardian Generals (Zhaishen Jiangjun). These household protector deities rotate their patrols seasonally through different cardinal directions: north from the first to third lunar months, east from the fourth to sixth months, south from the seventh to ninth months, and west from the tenth to twelfth months. Special care must be taken not to offend these deities when conducting activities in these directions.

The third section details the cyclical departures and returns of Residential Deities (Zhaishen). The text lists six sets of dates marked by the sexagenary cycle (Ganzhi), such as the deity departing on Renxu day and returning on Jiazi day, or leaving on Dingmao day and coming back on Xinwei day. Performing Zhaijiao rituals (Daoist sacrificial ceremonies) on days when these deities return brings blessings.

Finally, the scripture documents the patrol patterns of River Earl (Hebo, water deity), Earth Duke (Tugong, earth deity), and Grand Duke of the Year (Taisui, annual deity). For instance, on Jiazi day River Earl patrols northward for seven days before returning on Gengwu day, or journeys eastward for ten days starting on Jiaxu day. Conducting Xie Tu rituals (earth deity worship ceremonies) when these deities are present in their domains brings good fortune. Taisui's patrols follow similar patterns, traveling eastward for five days starting on Jiazi day before returning on Jisi day.

These contents reflect Daoist cosmology regarding sacred time and space, where understanding the spatiotemporal patterns of divine movements helps avoid misfortune and attract blessings. The use of sexagenary dating systems and directional taboos exemplifies characteristic features of Daoist numerological systems.

This scripture discusses Daoist day selection taboos and beliefs regarding household deities, primarily cautioning people to avoid inauspicious influences during specific times and choose auspicious hours for performing zhaijiao (Daoist purification rituals).

Regarding the prohibitions associated with Tai Sui (the Year Guardian deity) and Tian Gou (the Heavenly Dog, an inauspicious astral influence): The Tai Sui deity shifts positions annually, while the Tian Gou star moves monthly. For example, when Tai Sui is in the Zi year, Tian Gou resides in the Yin position, and the Mao hour is their "feeding time" (a period of malevolent activity) that must be avoided. In contrast, the Si, Wei, and You hours are considered auspicious. The text provides a detailed list of Tian Gou’s positions and corresponding inauspicious/auspicious hours for each of the twelve earthly branches (Dizhi) years.

The activity patterns of household deities (residential guardian spirits): On the 25th day of the 12th lunar month, they ascend to heaven to report their duties and do not return until the 5th day of the first lunar month. In the third month, they do not ascend, returning instead on the 27th day of the fourth month; similarly, in the fifth month, they remain on earth and return on the 27th day of the sixth month. At all other times, they remain within the household. Each residence is protected by twenty-four guardian spirits, grouped according to the heavenly stems (Tiangan) such as Jia, Yi, Bing, Ding, Geng, Xin, Ren, and Gui.

The days when Tian Gou exerts its malevolent influence each month: In the first month, it occurs on Hai days; in the second month, on Zi days; in the third month, on Chou days—and so on, progressing through the earthly branches until the twelfth month, when it falls on Xu days. These days must not be used for conducting zhaijiao rituals.

Finally, the text emphasizes that during the "feeding time" of Tai Sui and Tian Gou, one must absolutely avoid performing zhangjiao (petition rituals submitting documents to celestial authorities), as doing so would invite misfortune.

This scripture discusses the inauspicious days and precautions to observe when conducting zhangjiao (Daoist rituals).

When the Heavenly Dog Star (a malevolent celestial body) descends each month, sacrificial rituals must not be performed, as doing so invites misfortune. Instead, one may use soil from specific directions to seal rat holes and the walls of silkworm chambers to attract auspiciousness.

Each individual, based on their zodiac sign, must avoid certain inauspicious hours: those born in the Year of the Rat should avoid the noon hour (wushi), the Ox should avoid the weishi hour, the Tiger should avoid the shenshi hour, and so on. These hours clash with their respective zodiac signs and are unsuitable for rituals.

The text lists the "Emperor’s Severe Execution Days" for each of the twelve months—specific days when rituals must absolutely not be performed. For example, in the first lunar month, the days of the Ox (chouri), Dragon (chenri), and Dog (xuri) are all inauspicious.

It also mentions the cultivation method of "Six Jia Meditation," where on the six Jia days (Jiazi, Jiayin, etc.), one must visualize (meditate upon) specific deities. For instance, on Jiazi day, one visualizes the God of Water Affairs (Chouming Shen), while on Jiayin day, one visualizes the God of Illness (Chenglong Shen).

The "Six Harmony Days" refer to auspicious days when earthly branches harmonize: Yin (Tiger) and Hai (Pig) combine, Mao (Rabbit) and Xu (Dog) combine, Chen (Dragon) and You (Rooster) combine, Si (Snake) and Shen (Monkey) combine, Wu (Horse) and Wei (Goat) combine, and Zi (Rat) and Chou (Ox) combine. Conversely, the "Days of Heaven and Earth’s Closure" (Ren and Gui days) must be avoided for rituals.

Finally, the "Heavenly Father Days" (the 3rd, 9th, 15th, and 27th of each month), "Heavenly Mother Days" (the 4th, 10th, 16th, and 18th of each month), and certain seasonal days (such as the spring days of Yin, Wu, and Xu) are unsuitable for submitting memorials (petitions to deities) or drawing talismans.

This scripture records the five important La Days (special fasting days) in Daoist tradition. The immortal Wang Chang asked the perfected Zhao Sheng if he knew about these five La Days, to which Zhao Sheng replied that he had once heard his master discussing them with the perfected Yu Hua in the Cave of the Wren's Song.

The five La Days mark special transitional periods when the Five Phases (Wuxing) alternate and the old gives way to the new. These days are particularly auspicious for seeking absolution from sins, obtaining vitality, enhancing spiritual energy (Shen), and requesting longevity. During these five days, the Five Directional Celestial Emperors convene in the Mysterious Metropolis (Xuandu, the highest Daoist heaven) to oversee both human and underworld affairs, examining and determining people's blessings, official positions, and lifespans. Those cultivating the Dao for longevity should observe fasting, perform ritual bathing, worship the deities, and practice Daoist methods during these periods.

The scripture details the specific dates and taboos for each La Day:

1. "Celestial La" (Tianla) on the first day of the first lunar month: The Five Emperors examine and determine people's primordial Qi (Yuanqi) and lifespan. Suitable for praying for offspring and ancestral worship. Avoid blocking waterways and overexertion.

2. "Earth La" (Dila) on the fifth day of the fifth month: The Five Emperors examine and determine people's official fortunes and physical constitution. Suitable for repentance and requesting promotions. Avoid felling trees and killing living beings.

3. "Dao-Virtue La" (Daodela) on the seventh day of the seventh month: The Five Emperors examine and determine people's scholarly achievements and merits. Suitable for blessing ceremonies and ritual bathing for ancestral worship. Avoid damaging nature and taking unnecessary risks.

4. "People's Year La" (Minsuila) on the first day of the tenth month: The Five Emperors examine and determine people's official positions and lifespans. Suitable for repentance and longevity requests. Avoid gluttony and drunkenness.

5. "Royal La" (Wanghoulà) on the last day of the twelfth month: The Five Emperors examine and determine people's blessings and Qi fortune. Suitable for repentance and blessing ceremonies.

These days all emphasize aligning with celestial timing through practices like fasting, Daoyin (health-preserving exercises), and sacrificial rituals, while avoiding behaviors that harm nature or indulge desires.

This scripture discusses the Daoist ritual protocols and precautions for "presenting memorials" (shangzhang) - submitting petitions to the divine beings, focusing particularly on the proper use of various memorial documents for healing illnesses and dispelling calamities.

First, it emphasizes that memorials must be written with utmost reverence, using the phrase "with trembling reverence and fearful awe" (chenghuang chongkong). Violators will face punishment through "deduction of lifespan" (duosuan). Different levels of illness severity require specific memorial formats: minor ailments use the standard format with "kowtowing twice in prostration" (qishou zaibai), while critical conditions demand the severe format of "knocking the head in admission of capital crime, then kowtowing twice in prostration" (dunshou sizui qishou zaibai). Using the wrong format also incurs lifespan deductions.

Next, it details the types of memorials corresponding to different illnesses: the "initial petition memorial" (shouzhuang zhang) is used for first reports. If ineffective, one must escalate to the "disaster-dispelling memorial" (jiekao zhang), then the "soul-deliverance memorial" (qianda zhang), and finally the "ghost-expelling memorial" (queshou shouzhu gui zhang) to banish malevolent spirits. In extreme emergencies, the "midnight/noon life-pleading memorial" (ziwu qingming zhang) is required, while the most critical cases demand the "life-prolonging memorial" (xuming zhang) accompanied by rituals such as lighting twenty-eight constellation lamps.

Finally, it warns against misuse of these memorials. Violators face "dual punishments" (erxing): minor offenders must sweep streets or repair bridges for twenty days, while severe cases must compensate with three thousand bundles of thatch grass or two thousand roof tiles. The text mentions "one cycle" (yiji) referring to a year and "one count" (yisuan) meaning ten days or a single day—both Daoist units for calculating disciplinary periods.

These protocols originate from the Taizhen Ke (Code of Great Perfection), reflecting Daoism's systematized ritual framework for communicating with deities through memorial documents. Different levels of misfortune correspond to graded solutions, embodying the Daoist principle of "adapting teachings to circumstances" (sui shi she jiao) in salvation practices.

When submitting memorials to Heaven for significant matters, the document should contain 300-400 characters; in life-threatening situations, up to 500 characters may be used. For minor daily affairs, 100-200 characters suffice—excessive length disperses righteous Qi (vital energy), hindering the Celestial Soldiers and Generals (divine warriors executing heavenly tasks in Daoism) from effective resolution.

For urgent petitions, one should invoke Tianchang Jun (a Daoist deity) to dispatch 100,000 yellow-robed Celestial Soldiers. Face east in the Quiet Chamber (a dedicated space for Daoist practice and rituals) to request these divine generals to subdue 120 types of household calamities and the Twelve Executioner Ghosts causing internal and external chaos.

For facial ailments, submit a memorial and pray in the Quiet Chamber—Five Luminous Lords (divine titles) will lead 120 officer-generals to treat your condition at the Southern Palace (a celestial court).

When suffering from reversed Qi, vomiting, or expulsion of green/yellow/red/white impurities caused by the Five Pestilences, Five Toxins, or Six Categories of Evil, invoke the Great Pivot Lord of the Northern Dipper (Beidou Xingjun) with his 120 officer-generals to heal you in the Six Palaces (celestial realms).

For twelve types of ghost-induced illnesses like heart/abdominal distension, lower abdominal tension, or vaginal discharge, summon Fengli Jun and his 120 officer-generals. For indigestion, abdominal masses, or persistent painful urination, request Chisu Jun and his generals.

Severe Qi reversal, colic, abdominal rigidity, or inability to eat requires Wuheng Jun and his generals to treat you at the Great Mound Palace. For vomiting and regurgitation, Wuheng Jun intervenes at the Great Peace Palace. Lower abdominal distension calls for Jiubei Haijun at the River Origin Palace—if the hearth ghost is involved, Wangfa Jun suppresses it at the Five Surnames Palace.

For abscesses and ulcers, Jiuji Jun and his generals heal you at the Western Jade Palace. Emaciated patients with withered flesh and bones receive aid from Yangzhi Jun, leading 240 officer-generals (120 on each side).

To prolong life, invoke Nanshang Jun at the Granary Fruit Palace. Bedridden chronic patients are treated by Xuyu Jun and his generals. For powerful household ghosts or spirit possessions, Shixian Jun alone with 120 officer-generals can subdue them.

To dispel malevolent energies and avert calamities caused by ghosts and demons, bringing peace to the deceased and protection to the living, one may invoke the Celestial General (Tianshi) to lead a hundred thousand heavenly soldiers to capture and subdue these evil entities.

If an old spirit or demon is causing disturbances in the household, one can summon the High Officer of the Upper Prime (a senior Daoist deity) to command one hundred and twenty divine generals to suppress it. Should one violate taboos related to their birth year, the Grand Duke of Jupiter (a malevolent annual deity), or the Five Tombs (five inauspicious directional influences), the Earth-Ruling Lord must be petitioned to descend with five deities and one hundred and twenty officers to pacify the affliction.

For restless spirits causing domestic unrest, the Officer Hu and his one hundred and twenty troops may be called upon to resolve the issue. If a household suffers frequent deaths or legal misfortunes, the Qi-Dispelling Lord of Calamities should mobilize seven hundred thousand heavenly soldiers to intervene. When haunted by vengeful ghosts or wandering spirits from the Five Tombs, the Supreme Lord of the High Granary may lead seven hundred thousand heavenly soldiers to subdue them.

In cases of fire disasters, the Celestial Lord of the Supreme Heaven can dispatch a hundred thousand heavenly soldiers to cut off the source of flames. To dismantle unholy shrines or disperse offerings to malevolent spirits, the Lord of Cosmic Balance and his one hundred and twenty officers must perform rituals at the Northern Palace (a celestial court).

Cultivators afflicted by persistent illnesses or blocked progress in practice may seek aid from the Lord of Ethereal Purity and Celestial Essence, who sends a hundred thousand crimson-robed heavenly soldiers from the Celestial Pillar Palace (a heavenly abode) to suppress ghosts and dispel misfortunes. For particularly stubborn evil spirits, the Crimson Heaven Qi-Devouring Lord and his one hundred and twenty officers may be summoned. If the earth energies in a home are unstable, causing nightmares and unsettled souls, the Lord of Spirit-Gathering and Feathered Ascension should deploy one hundred and twenty officers to stabilize the space.

These methods of invoking divine assistance correspond to the twenty-four inner spirits (an internal deity system within the body). The numbers of officers and heavenly soldiers are based on the Daoist principle of "Three Qi" (Jing, Qi, Shen) resonance—they are not literal celestial armies but protective forces formed through sincere attunement to cosmic energies. The remaining divine titles are recorded in the Scripture of the Twelve Hundred Officers. These twenty-four principal deities align with the body’s twenty-four spirits and may be beseeched as needed in emergencies, proving highly efficacious. Alternatively, one may burn incense in a quiet chamber and verbally petition the four directions for aid.

Finally, the method for sealing petitions (Daoist memorial documents) is explained: Written petitions must be sealed in a specific manner to prevent the dissipation of spiritual power.

This scripture meticulously documents the complete liturgical procedures and taboos for presenting memorials (shangzhang) to deities in Daoist practice. The sealing process begins with specific steps: after completing the memorial, it must be pressed down on the altar with vermilion ink, tightly rolled according to prescribed methods, fumigated with incense, and then sealed entirely with paper. The cover must bear inscriptions such as "Respectfully presented to the Jade Majesty of the Golden Portal of Spontaneous Nothingness," along with the priest's religious rank (e.g., "Grand Master of Orthodox Unity at the Tai Xuan Capital, Equalizing Qi and Connecting Heaven, Left Equalizing Qi of Yangping Parish") and name, bound three times with a blue silk ribbon.

Next, the document is sealed with wax and stamped with the "Seal of the Nine Elders of Immortal Capital," then wrapped in an outer layer of blue paper. Vermilion ink marks indicate proper orientation to prevent inversion, while the characters "quan" (complete) are written at both ends of the seals, accompanied by additional stamping. The outer wrapper must specify: "Submitted on behalf of disciple so-and-so of the Great Dao, presenting such-and-such memorial in such quantity." The phrase "Gate of the Three Heavens" is written horizontally, with "request for submission" noted beside it. Finally, the seals are stamped once more at designated locations.

The second section details "yanie" (taboos concerning impurity). Households experiencing death—regardless of the deceased's age—must observe a 100-day restriction; childbirth is considered major pollution requiring 100-day avoidance; entering a birthing room demands 3-day abstention; deaths of children or servants necessitate 30-day precautions; livestock deaths require 1-day observance. Encounters with death outside one's home carry no restrictions. Mourning periods (such as 40-day bereavement or major/minor mourning garments) have corresponding prohibitions. Special emphasis is placed on avoiding food from mourning households, postpartum mothers within three days, or full-month celebrations. Rituals cannot be performed during impurity—encountered elsewhere, talismanic water may purify contamination.

The concluding portion describes "cunsi" (visualization practice): after sealing the memorial, the priest prostrates before the altar, visualizing crimson qi rising from the heart to the celestial court. The practitioner imagines traversing a hundred-li crimson passage flanked by jeweled trees, suddenly encountering the sun-moon ecliptic path. Passing through this yellow path for five or six li, one beholds the Purple Cloud-veiled Celestial Gate (18 feet tall) guarded by heavenly soldiers. This visualization constitutes the critical spiritual communion within the memorial presentation ritual.

This scripture describes the sacred setting of a Daoist petition ritual (shangzhang, submitting memorials to deities) and the auspicious or inauspicious nature of specific dates.

The text first depicts the solemn scene of the petition ritual: General Wei, General Zhou, and the Duty Officer Gongcao (Daoist divine officials) escort the Jade Youth of Document Transmission (a celestial attendant responsible for delivering memorials) to present the petition at the palace of Celestial Master Zhang Daoling. After passing through multiple levels of reporting, the memorial is finally delivered to the supreme Lord Lao (Laojun). Clad in nine-colored cloud-patterned immortal robes and wearing the Nine Virtues jeweled crown, Lord Lao is flanked by two Mysterious Perfected Beings as attendants. The Great Unity Deity (Taiyi, an important Daoist divinity), dressed in vermilion garments with a black hat, assists in processing the memorial. The entire ceremony is conducted with solemn reverence, with the deities performing multiple ritual bows.

The second section details the auspicious and inauspicious qualities of twelve specific dates:

• Days of Essential Peace (Yao'an), Jade Hall (Yutang), Golden Hall (Jintang), Blessing Birth (Fusheng), Sacred Heart (Shengxin), and Benefiting Posterity (Yihou) are highly auspicious. Conducting petition rituals on these days invites blessings from celestial deities and promotes longevity.
• Dragon-Tiger Days (Longhu) are less favorable, with fewer divine responses.
• Days of Culpability Arrival (Zuizhi) and Death Reception (Shousi) are extremely inauspicious—petitions submitted then are not only ineffective but may invite misfortune.
• Days of Reverent Heart (Jingxin), Universal Protection (Puhu), and Continuing Generations (Xushi) are moderately auspicious, with deities granting blessings according to circumstances.

Finally, the text explains the calculation method for these twelve dates: they correspond cyclically to the twelve earthly branches (yin, shen, mao, you, chen, xu, si, hai, wu, zi, wei, chou) according to the lunar months. For example, the first month corresponds to yin days, the second to shen days, and so on—thus determining each month's auspicious or inauspicious dates.

The Chisongzi Zhangli (Red Pine Master's Memorial Calendar) primarily details the liturgical protocols and precautions for submitting memorial petitions (zhang) to deities in Daoist practice. It outlines twelve petition formats based on combinations of the twelve earthly branches (Zi, Chou, Yin, Mao, etc.), each serving distinct functions: the Jade Hall (Yutang) and Golden Hall (Jintang) govern auspicious celebrations; Dragon-Tiger (Longhu) signifies solemn dignity; Zuizhi eliminates calamities; Jingxin embodies devotion; Puhu provides protection; Fusheng bestows blessings; Shousi conducts salvation rites; Shengxin facilitates divine response; Yihou ensures progeny; and Xushi perpetuates lineage traditions.

Regarding memorial handling procedures: After completing the petition ritual, minor memorials must be rolled and stored in dedicated cases following the fulu (closing ceremony), while major ones require systematic archiving. Memorials designated for burning must be incinerated before fulu—those meant for other locations should be returned for proper disposal. All memorials must be sealed and safeguarded against damage from insects, rodents, or moisture, and strictly prohibited from commercial trade, as they contain sacred titles of deities and true names of spirits.

The text emphasizes the mandatory use of officially collated memorial templates, forbidding private retention of unauthorized copies among lay practitioners—violators face severe penalties. The concluding section provides a standard petition format, stating: "Your subject [name], in reverent adherence to the Daoist teachings, submits this memorial for the salvation of sentient beings." Accumulated unburned memorials must be cremated at designated altars, their smoke ascending to the celestial court. It further summons divine messengers (Gongcao), guardian spirits (Xiaowei), and other celestial functionaries to their respective duties, overseen by the Central Memorial Inspector (Zhongbu Zhangduyou) to ensure proper delivery.

(Note: Technical terms like fulu, Gongcao, and Zhangduyou are rendered in pinyin after their initial English translation to maintain Daoist nomenclature consistency.)

In Daoist memorial submission rituals, two envoys must be present simultaneously to supervise, jointly inspect, and burn old documents to dispel mundane energies and welcome new illumination. Here we beseech the heavens for forgiveness of (this subject) so-and-so's ignorance and transgressions, hoping previously submitted memorials may be eternally recorded in the celestial court, while future petitions may exempt one from the sufferings of the cold hell-pools (寒池). All divine officials shall bear witness and commend those with merit, rewarding achievements according to formal memorial standards without betraying sincerity and grace.

This passage specifically implores the Most High Lord Lao (太上老君) for compassion, explaining that the number of memorials varies across periods due to fluctuations between abundant and lean years, just as the Dao's manifestations alternate between visibility and concealment. Typically, each annual cycle concludes by the tenth month.

Regarding the specifications for memorial altars: length two chi four cun (approx. 80cm), width one chi two cun (approx. 40cm), height eight cun (approx. 27cm), preferably crafted from cypress, nanmu, or catalpa wood with curved legs. Many nowadays use straight-legged high altars—all such deviations violate liturgical norms (科仪) and shorten lifespans.

The Celestial Elder (天老, Huangdi's teacher) once questioned the Three Sovereigns (三皇: Fuxi, Shennong, Huangdi) about crafting talismans (符箓) on Wuxu days. They replied: Xu represents the celestial gate, while Wu symbolizes the central earth virtue of sovereigns. The Celestial Emperor often descends through the heavenly gate on Wuxu days to inspect the world, delighting in talismans made then and granting petitioners' wishes. Wu's earth element ensures such talismans bring official titles and nobility. Talismans should be worn at noon (午时), when solar essence peaks, embodying golden-purple qi's noble status.

Critical prohibitions:

• Disciples participating in memorial rituals must not kill—violators lose 24 years of lifespan
• No poultry/dog disturbances during rites—violators lose 12 years
• No memorial submissions during storms—violators suffer illness for one year
• Seriously ill persons must not submit memorials for others—violators lose 36 years
• No alcohol, meat, or pungent vegetables (五辛: onions/garlic etc.) before rituals—violators lose 12 years

Essential precepts:

• Celestial bureau (宫曹) official requests must follow proper hierarchy
• The physically impure may not enter purification chambers (静室/治)
• Those in mourning must avoid rivers, mountains, and wilderness
• Livestock under seven days postpartum may not enter purification chambers
• Infants under 100 days may not enter purification chambers
• Livestock offspring under one month may not enter purification chambers
• Ritual implements must never be lent
• No burning of odorous animal products in purification chambers
• Enter purification chambers with reverent bows, never arrogance

When entering a Daoist temple (zhi: Daoist ritual site), one must refrain from pointing fingers, making rash judgments, or engaging in boisterous behavior. Proper attire is required within the temple grounds, and any form of bodily exposure is strictly prohibited.

When devotees (daomin) come to the temple seeking talismans (fulu) to dispel misfortunes or cure illnesses, they must properly fasten their garments, wear shoes, and prostrate themselves reverently while explaining their circumstances in detail. Arrogance, rudeness, aggressive behavior, or loud disturbances are forbidden—such actions would violate the Three Punishable Offenses (the most severe transgressions in Daoism).

Specific protocols are as follows: If a father falls ill while his son holds the rank of Celestial Master (Tianshi) in a major temple (dazhi), the father must still wear a headscarf and brown Daoist robes, prostrate himself, and strike his cheeks in ritual gesture before the son may enter the temple to submit a petition. Improper conduct by either father or son in this process constitutes a joint violation of the Three Punishable Offenses (the same applies to brothers).

If a wife holds a Daoist office and her husband faces an emergency, he must dress formally and perform the proper kowtow before she may enter the meditation chamber (jing: cultivation space) to submit a petition. Should the husband neglect these rites, he commits a Twofold Offense; if the wife fails to properly convey the requirements, she commits a Threefold Offense.

Protocols for petitioning on behalf of relatives: When uncles or aunts fall ill, nephews or nieces holding Daoist offices (zhilu) must follow the same father-son etiquette. For parents-in-law or maternal aunts, descendants submitting petitions must adhere to the uncle-nephew regulations.

A grave warning: Those who commit atrocities like regicide or patricide cannot atone with wealth—they will inevitably suffer punishments like the Mountain of Blades, Forest of Swords, or boiling cauldrons, with no hope of redemption across countless kalpas.

Within every person reside the Recording Deities (Siguo zhi shen) who document good and evil deeds: Accumulating 120 faults marks one ke (unit), bringing misfortune; 180 faults constitute one hao, causing livestock infertility; 10 faults form one bian, inducing illness; 540 faults bring xiong (calamity), leading to miscarriages or child loss; 720 faults become chui, resulting in death; 729 faults manifest as yang, causing deafness, muteness, or blindness; 1,080 faults constitute huo (disaster), bringing sudden death; 1,200 faults create can (mutilation), producing rebellious offspring; 1,260 faults become jiu, ending one's lineage; 1,400 faults form ji, cursing five generations; 1,620 faults result in zhe (exile), terminating descendants forever.

(Note: Numerical terms like "qian ba shi" [1,080] and "qian er bai" [1,200] follow classical Chinese counting methods.)

This passage expounds on the grave consequences of accumulating transgressions (known as "guo" in Daoism) and the methods to mitigate them through repentance and virtuous conduct.

Different quantities of accumulated transgressions trigger distinct calamities: 1,800 transgressions manifest as madness in one's household; 2,060 bring warfare and violence; 2,330 cause familial strife; 2,520 result in malignant diseases; 2,700 lead to deafness; 2,800 induce immoral and rebellious acts; 3,060 cause blindness and disability; 3,130 bring annihilation of one's lineage; 3,150 reduces one to beggary with an unburied corpse; while 3,600 transgressions inevitably result in death.

The scripture explains why some meet untimely deaths in their twenties while others face calamity in their fifties or sixties, or why lifelong wrongdoers sometimes die peacefully—these outcomes stem from inheriting either blessings or misfortunes from ancestors. Accumulating virtue (De) bequeaths blessings to descendants, while wickedness leaves a legacy of disaster. Through sincere repentance, one's transgressions diminish and blessings increase. Ten days of continuous repentance reduces transgressions by one ke (a traditional time unit), a hundred days by two ke, and one year by three ke—persistent repentance for three years will manifest visible blessings. Those who refuse repentance will have minor transgressions rebound upon themselves, while grave sins will afflict their descendants.

Finally, the text enumerates auspicious days for receiving registers (fulu), a crucial Daoist ritual: "Righteous Days" include Jiazi, Bingyin, and ten other dates; "Treasure Days" comprise Jiawu, Dingchou, and thirteen additional dates. These days hold special potency for religious ceremonies.

The Day of Si (the fourth lunar month) is an auspicious time specifically designated for transmitting scriptures and Fulu (talismanic registers, Daoist ritual documents), as well as receiving Daoist ritual transmissions.

This passage records various days of mutual punishment among earthly branches: Zi days conflict with Mao days, and vice versa; Si days conflict with Shen days, Shen days conflict with Yin days, and Yin days conflict with Si days; Wei days conflict with Chou days, Chou days conflict with Xu days, and Xu days conflict with Wei days. As for Chen, Wu, You, and Hai days - these four branches create self-conflict.

Particular attention must be paid to these four self-conflicting days (Chen, Wu, You, Hai) when performing Zhaijiao (purification rituals where memorials are presented to celestial deities). These inauspicious times must be strictly avoided. This content originates from the second volume of the Chisongzi Zhangli (Red Pine Master's Liturgical Calendar), primarily guiding Daoist priests in selecting auspicious days for ritual activities.